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JOHN 1.16. And of His Fulness have all we received, even Grace for Grace.JOHN 1.16. And of His Fullness have all we received, even Grace for Grace.
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HERE in this Chapter are Two choice Spirits, John the Baptist, and John the Evangelist: both agreeing in this, To advance the Honor of Jesus Christ. HERE in this Chapter Are Two choice Spirits, John the Baptist, and John the Evangelist: both agreeing in this, To advance the Honour of jesus christ.
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John the Baptist is brought in by John the Evangelist, giving (as you reade in this first Chapter) Four great Testimonies of Jesus Christ.John the Baptist is brought in by John the Evangelist, giving (as you read in this First Chapter) Four great Testimonies of jesus christ.
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The first begins at the 15. verse, John bare Witness of Him and cryed, saying, This was He of whom I spake.
The First begins At the 15. verse, John bore Witness of Him and cried, saying, This was He of whom I spoke.
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Wherein John the Baptist doth prefer Jesus Christ above himself;
Wherein John the Baptist does prefer jesus christ above himself;
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both in regard of His Person, and in regard of His Office; In regard of His Person, as you reade in the latter end of the 15th, This was He of whom I spake, He that cometh after me, is preferred before me, for He was before me.
both in regard of His Person, and in regard of His Office; In regard of His Person, as you read in the latter end of the 15th, This was He of whom I spoke, He that comes After me, is preferred before me, for He was before me.
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In regard of His Office, at the 16, the 17, and 18. verses: And of His Fulness have al we received, even Grace for Grace.
In regard of His Office, At the 16, the 17, and 18. Verses: And of His Fullness have all we received, even Grace for Grace.
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For the Law was given by Moses, but Grace and Truth came by Jesus Christ, &c. I confess there are Learned Interpreters, as Cyril, and Chrysostome, that do conceive the words of my Text, to be the words of John the Evangelist:For the Law was given by Moses, but Grace and Truth Come by jesus christ, etc. I confess there Are Learned Interpreters, as Cyril, and Chrysostom, that do conceive the words of my Text, to be the words of John the Evangelist:
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the 15. verse, having (as they say) relation unto Johns speech in the latter end of the 14. verse, Full of Grace and Truth.
the 15. verse, having (as they say) Relation unto Johns speech in the latter end of the 14. verse, Full of Grace and Truth.
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But Origen and others (unto whom I rather incline) think that they are the words of John the Baptist;
But Origen and Others (unto whom I rather incline) think that they Are the words of John the Baptist;
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because they are knit unto the former by the copulative And: And, of His fulness have all we received, Grace for Grace.
Because they Are knit unto the former by the copulative And: And, of His fullness have all we received, Grace for Grace.
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He therefore that spake the words of the former verse, in all likelyhood, spake these words: He that spake the words of the former verse was John the Baptist,
He Therefore that spoke the words of the former verse, in all likelihood, spoke these words: He that spoke the words of the former verse was John the Baptist,
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and therfore these words being linked unto the former by the word, And, in all likelyhood are the words of John the Baptist.
and Therefore these words being linked unto the former by the word, And, in all likelihood Are the words of John the Baptist.
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The Words of themselves fall into these Three Propositions. First, That there is a fulness of Grace in Jesus Christ.
The Words of themselves fallen into these Three Propositions. First, That there is a fullness of Grace in jesus christ.
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Secondly, That of this fulness, we have all received. Thirdly, That we have all received, even Grace for Grace.
Secondly, That of this fullness, we have all received. Thirdly, That we have all received, even Grace for Grace.
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There is a great Controversy upon the latter Clause, what should be meant by those Words, Even grace for grace: But because the Determination thereof fals properly within the compass of the Third Proposition,
There is a great Controversy upon the latter Clause, what should be meant by those Words, Even grace for grace: But Because the Determination thereof falls properly within the compass of the Third Proposition,
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and will have little influence upon the first, which I intend (God willing) to speak unto at this time;
and will have little influence upon the First, which I intend (God willing) to speak unto At this time;
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therefore I pass by that Controversy, and come presently unto the First Proposition, which is this:
Therefore I pass by that Controversy, and come presently unto the First Proposition, which is this:
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Doct. That there is a fulness of Grace in Jesus Christ. Fulness is here attributed (you see) unto Jesus Christ.Doct. That there is a fullness of Grace in jesus christ. Fullness is Here attributed (you see) unto jesus christ.
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The word in the Original sometimes is taken for Abundance, The Earth is the Lords, and the fulness thereof:
The word in the Original sometime is taken for Abundance, The Earth is the lords, and the fullness thereof:
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So here it is not taken; here it is too narrow:
So Here it is not taken; Here it is too narrow:
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for there is not only Plenitudo abundantiae, but, Plenitudo redundantiae; not only a fulness of Abundance, but a fulnesse of Redundancy; an over flowing of fulness in Jesus Christ.
for there is not only Plenitudo abundantiae, but, Plenitudo redundantiae; not only a fullness of Abundance, but a fullness of Redundancy; an over flowing of fullness in jesus christ.
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Sometimes the word is used for Fulfilling, and Perfecting of a thing: So Love is said to be the Fulfilling of the Law.
Sometime the word is used for Fulfilling, and Perfecting of a thing: So Love is said to be the Fulfilling of the Law.
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So it is not taken here, for though Christ be the end of the Law,
So it is not taken Here, for though christ be the end of the Law,
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yet notwithstanding, the Fulness spoken here, is that which we do receive, and that is the Fulness of grace.
yet notwithstanding, the Fullness spoken Here, is that which we do receive, and that is the Fullness of grace.
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The word Firstly, and Properly is given unto Vessels, that are brim-ful of liquor; and so Metaphorically appli'd here unto our Lord Jesus Christ, who is brim-ful of grace;
The word Firstly, and Properly is given unto Vessels, that Are brimful of liquour; and so Metaphorically applied Here unto our Lord jesus christ, who is brimful of grace;
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in whom there is no emptyness, there is no evacuity. While I speak of Jesus Christ, I mean Christ as Mediator, as Godman.
in whom there is no emptiness, there is no evacuity. While I speak of jesus christ, I mean christ as Mediator, as Godman.
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There is a Fulness in Christ as God: That is not the fulness, so Christ is not taken here, by what is said in the verse before the Text, the 14 verse.
There is a Fullness in christ as God: That is not the fullness, so christ is not taken Here, by what is said in the verse before the Text, the 14 verse.
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And the Word was made flesh; And of His Fulness we have all received: And the Word was made Flesh; And of His Fullness we have all received:
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So that it is the Fulness of Christ as Mediator, there is a Fulness of grace in Christ as Mediator. I shal keep me close unto the words.
So that it is the Fullness of christ as Mediator, there is a Fullness of grace in christ as Mediator. I shall keep me close unto the words.
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The Fulness is here spoken of which we are said to receive, of which we receive; we receive grace for grace;
The Fullness is Here spoken of which we Are said to receive, of which we receive; we receive grace for grace;
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'tis the Fulness therefore of grace that is in Christ, that I am now speaking of.
it's the Fullness Therefore of grace that is in christ, that I am now speaking of.
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Now the word Grace, sometimes it is taken for the Love and Favour of God: We are saved by Grace:
Now the word Grace, sometime it is taken for the Love and Favour of God: We Are saved by Grace:
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That is, we are saved through the Love and Mercy of God.
That is, we Are saved through the Love and Mercy of God.
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Sometimes this word in the Original is used, or put for Holiness: Singing with grace in your hearts;
Sometime this word in the Original is used, or put for Holiness: Singing with grace in your hearts;
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that is, with Holiness in your hearts. And sometimes 'tis used for Excellency, for Gifts, or Ability, as in Ephes. 4.7. and in al these respects there is a fulness of grace in Christ.
that is, with Holiness in your hearts. And sometime it's used for Excellency, for Gifts, or Ability, as in Ephesians 4.7. and in all these respects there is a fullness of grace in christ.
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First of all, Take grace for Love, and Bounty and Mercy: and so there is, Plenitudo bonitatis, there is a Fulness of Love in Christ:
First of all, Take grace for Love, and Bounty and Mercy: and so there is, Plenitudo bonitatis, there is a Fullness of Love in christ:
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The heart, and love of Christ now in Heaven, is the same toward poor sinners, toward His Children, toward Beleevers, toward Men;
The heart, and love of christ now in Heaven, is the same towards poor Sinners, towards His Children, towards Believers, towards Men;
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as it was when He was upon the earth, when Christ was upon the earth. First, There was a fulness of Pardoning Love in Him:
as it was when He was upon the earth, when christ was upon the earth. First, There was a fullness of Pardoning Love in Him:
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Then He would pardon men, before they did come for pardon. Father, (saies Christ) Father forgive them, they know not what they do.
Then He would pardon men, before they did come for pardon. Father, (Says christ) Father forgive them, they know not what they do.
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Ye count it a great act of love, where the fault is great; to forgive a man upon his acknowledgment of the fault:
You count it a great act of love, where the fault is great; to forgive a man upon his acknowledgment of the fault:
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Our Lord Christ did not stay for their acknowledgment, but whilst they were reeking in their sins He forgives:
Our Lord christ did not stay for their acknowledgment, but while they were reeking in their Sins He forgives:
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Father forgive them, forgive them, they know not what they do. Father forgive them, forgive them, they know not what they do.
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Yea, if you look into the Gospel ye shall find, that when men were putting forth the highest acts of fin, He was putting forth the highest acts of His love.
Yea, if you look into the Gospel you shall find, that when men were putting forth the highest acts of fin, He was putting forth the highest acts of His love.
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When Christ was suffering for Peter, Peter was denying Christ:
When christ was suffering for Peter, Peter was denying christ:
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Peter denying Christ, and Christ suffering for Peter. When He was upon the earth, He did not only pardon once,Peter denying christ, and christ suffering for Peter. When He was upon the earth, He did not only pardon once,
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but He would pardon again and again: if men sinned again, He would pardon again. The Disciples slept, and Christ Pardon'd:
but He would pardon again and again: if men sinned again, He would pardon again. The Disciples slept, and christ Pardoned:
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They slept again, and Christ pardon'd again: they slept again, and Christ pardon'd again. Yea, and when He had pardon'd, He would not upbraid them with their former sins, or with His own mercy:
They slept again, and christ pardoned again: they slept again, and christ pardoned again. Yea, and when He had pardoned, He would not upbraid them with their former Sins, or with His own mercy:
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After His Resurrection not a word to Peter, of all his denial, or of Christ mercy. Beloved!
After His Resurrection not a word to Peter, of all his denial, or of christ mercy. beloved!
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Christ is the same in Heaven, He is the same in Heaven now.
christ is the same in Heaven, He is the same in Heaven now.
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Again, when Christ was upon the Earth, His first, and His great care was, for those that were weak in grace.
Again, when christ was upon the Earth, His First, and His great care was, for those that were weak in grace.
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The first Sermon that He Preached, Blessed are the poor in spirit: and blessed are those that mourn:
The First Sermon that He Preached, Blessed Are the poor in Spirit: and blessed Are those that mourn:
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He doth not say, blessed are those that have assurance of the love of God: and blessed are those that have the sence of His Love in their hearts; but blessed are the Poor;
He does not say, blessed Are those that have assurance of the love of God: and blessed Are those that have the sense of His Love in their hearts; but blessed Are the Poor;
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and blessed are they that mourn:
and blessed Are they that mourn:
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And when any poor doubting, trembling soul came unto Him, He would not cast away their service because it was accompanied with infirmity: but He would rather passe by their infirmity,
And when any poor doubting, trembling soul Come unto Him, He would not cast away their service Because it was accompanied with infirmity: but He would rather pass by their infirmity,
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because it was accompanied with some sincerity: So the Woman that came behind Him:
Because it was accompanied with Some sincerity: So the Woman that Come behind Him:
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So Nicodemus. And when any poor soul could not come to Christ, could not come to Christ in Christs way;
So Nicodemus. And when any poor soul could not come to christ, could not come to christ in Christ Way;
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Christ would come down to him in his way:
christ would come down to him in his Way:
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Thomas (saith He) Thou sayest thou wilt not beleeve, unless thou thrust thy hands into My side:Thomas (Says He) Thou Sayest thou wilt not believe, unless thou thrust thy hands into My side:
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Thomas, Thou wilt not honour Me by beleeving unless thou seest; Thomas, Thou wilt not come up to Me in My way:Thomas, Thou wilt not honour Me by believing unless thou See; Thomas, Thou wilt not come up to Me in My Way:
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Well, I will come down to thee in thy way:
Well, I will come down to thee in thy Way:
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Come, reach hither thy fingers, and thrust thy hands into My side, and be not faithless, but beleeving.
Come, reach hither thy fingers, and thrust thy hands into My side, and be not faithless, but believing.
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Oh! the admirable condescention of the love of Jesus Christ! Beloved! He is the same now in Heaven.
Oh! the admirable condescension of the love of jesus christ! beloved! He is the same now in Heaven.
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Again, When He was upon the Earth, He professed that His heart, and His love,
Again, When He was upon the Earth, He professed that His heart, and His love,
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and affections was as much (if I say not more) unto one Saint, as unto all His kindred that are such.
and affections was as much (if I say not more) unto one Saint, as unto all His kindred that Are such.
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Blessed are those that keep Thy Commandements: Blessed Are those that keep Thy commandments:
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Bebold, (say they) Thy Mother, and Thy Brother, and Sister are without to speak with Thee: Behold, (say they) Thy Mother, and Thy Brother, and Sister Are without to speak with Thee:
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Saies He, Whosoever shall do the Will of My Father which is in Heaven, the same is My Brother, Sister, and Mother.
Says He, Whosoever shall do the Will of My Father which is in Heaven, the same is My Brother, Sister, and Mother.
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As if He should say, You count My kindred happy, because they are neer unto Me;
As if He should say, You count My kindred happy, Because they Are near unto Me;
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but do you see one poor beleeving, trembling gracious soul? I tel you, the soul that keeps My Commandements, is as much unto Me as all My kindred that are such, Here is love!
but do you see one poor believing, trembling gracious soul? I tell you, the soul that keeps My commandments, is as much unto Me as all My kindred that Are such, Here is love!
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And I say, the Lord Jesus, His heart is the same still in Heaven.
And I say, the Lord jesus, His heart is the same still in Heaven.
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And therefore you shall observe, that when He was risen and came amongst His Disciples, the dore being shut;
And Therefore you shall observe, that when He was risen and Come among His Disciples, the door being shut;
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He comes into the room and He saies unto them, Peace be unto you: Why Peace be unto you? (the ordinary way and manner of Salutation:) As if He would say thus much unto them, That they should find Him every way as courtious,
He comes into the room and He Says unto them, Peace be unto you: Why Peace be unto you? (the ordinary Way and manner of Salutation:) As if He would say thus much unto them, That they should find Him every Way as courteous,
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and as loving towards them now being risen, as He was before He died.
and as loving towards them now being risen, as He was before He died.
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And, my beloved, if Jesus Christ should not be as gracious, and as kind after death, as before;
And, my Beloved, if jesus christ should not be as gracious, and as kind After death, as before;
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then His Disciples should be losers by His death:
then His Disciples should be losers by His death:
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But He profest to them before He died, that they should not be losers, but gainers rather.
But He professed to them before He died, that they should not be losers, but gainers rather.
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When our Lord Christ was upon the earth, out of His love He died for us;
When our Lord christ was upon the earth, out of His love He died for us;
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He loved us, and died for us: His love then cost Him much:
He loved us, and died for us: His love then cost Him much:
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Now that He is in Heaven He dies no more, He can love us at a cheaper rate.
Now that He is in Heaven He die no more, He can love us At a cheaper rate.
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And shall we think, that when He was upon the earth, He would lay down His life for us;
And shall we think, that when He was upon the earth, He would lay down His life for us;
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and now He is in Heaven He won't speak a good word for us? Certainly, beloved, the Lord Jesus is as full of love,
and now He is in Heaven He won't speak a good word for us? Certainly, Beloved, the Lord jesus is as full of love,
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and tender affection toward His now He is in Heaven, as He was upon the earth.
and tender affection towards His now He is in Heaven, as He was upon the earth.
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Take grace for Love, and so there is a fulness of grace in Jesus Christ. That is the first.
Take grace for Love, and so there is a fullness of grace in jesus christ. That is the First.
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Secondly, Take grace for Holiness, and so there is, Plenitudo sanctitatis, a fulness of Holiness in Jesus Christ.
Secondly, Take grace for Holiness, and so there is, Plenitudo sanctitatis, a fullness of Holiness in jesus christ.
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There are Three things in the old Testament that were very Holy, The Law: The high Priest: And the Temple.
There Are Three things in the old Testament that were very Holy, The Law: The high Priest: And the Temple.
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As for the Ceremonial Law, though it was very holy; yet in regard of the Spiritual command of the Gospel, and Christ;
As for the Ceremonial Law, though it was very holy; yet in regard of the Spiritual command of the Gospel, and christ;
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the Ceremonials of the Law, in the book of the Hebrews, is called the Carnal Command.
the Ceremonials of the Law, in the book of the Hebrews, is called the Carnal Command.
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And as for the high Priest, though he had holiness written upon his fore-head; yet therein he was but a type of Christ.
And as for the high Priest, though he had holiness written upon his forehead; yet therein he was but a type of christ.
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And saith the Apostle in the book of the Hebrews: The high Priest then when he offered for others sins, he offered first for his own sins:
And Says the Apostle in the book of the Hebrews: The high Priest then when he offered for Others Sins, he offered First for his own Sins:
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But our high Priest not so. And as for the Temple, it was indeed very holy, the Jews rested much thereupon:
But our high Priest not so. And as for the Temple, it was indeed very holy, the jews rested much thereupon:
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And therefore they cryed thrice, The Temple, the Temple, the Temple of the Lord:
And Therefore they cried thrice, The Temple, the Temple, the Temple of the Lord:
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But now if you look into the 6. Chap. of Esay, you shal find that our Lord Christ is there upon the Temple; and whereas they cryed Three times for the Temple, The Temple of the Lord, the Temple of the Lord, the Temple of the Lord:
But now if you look into the 6. Chap. of Isaiah, you shall find that our Lord christ is there upon the Temple; and whereas they cried Three times for the Temple, The Temple of the Lord, the Temple of the Lord, the Temple of the Lord:
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Three times this is ecchoed concerning Christ, Holy, holy, holy.
Three times this is echoed Concerning christ, Holy, holy, holy.
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(At the first verse) I saw the Lord sitting upon a throne, high and lifted up,
(At the First verse) I saw the Lord sitting upon a throne, high and lifted up,
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and His Train filled the Temple; His Train filled the Temple. Above it stood the Seraphims:
and His Train filled the Temple; His Train filled the Temple. Above it stood the Seraphims:
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each had six wings, with twain he covered his face, with twain he covered his feet,
each had six wings, with twain he covered his face, with twain he covered his feet,
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and with twain he did fly, and one cryed unto another, and said, Holy, holy, holy. As if he should say:and with twain he did fly, and one cried unto Another, and said, Holy, holy, holy. As if he should say:
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you that are the Jewes, you cry out of the Temple; The Temple, the Temple, the Temple:
you that Are the Jews, you cry out of the Temple; The Temple, the Temple, the Temple:
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But here's holiness, here's one that is holy, Holy, holy, holy.
But here's holiness, here's one that is holy, Holy, holy, holy.
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That this is to be understood of Christ, you may see plainly, by comparing it with the 4. Chapter of the Revelations, at the 2. verse:
That this is to be understood of christ, you may see plainly, by comparing it with the 4. Chapter of the Revelations, At the 2. verse:
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Immediately I was in the Spirit: and behold, a Throne was set in Heaven, and one sate on the Throne. Immediately I was in the Spirit: and behold, a Throne was Set in Heaven, and one sat on the Throne.
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(as it is said in Esay ) one sate on the Throne. And he that sate was to look upon as a Jasper, and a Sardine stone:
(as it is said in Isaiah) one sat on the Throne. And he that sat was to look upon as a Jasper, and a Sardine stone:
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And there was a rain-bow round about the Throne:
And there was a rainbow round about the Throne:
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And round about the Throne were four and twenty Seats, and there were four and twenty Elders, and four living creatures: And round about the Throne were four and twenty Seats, and there were four and twenty Elders, and four living creatures:
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(The discription of the Gospel-Church) And (saith he at the 8. verse:) The four beasts had each of them six wings about him,
(The description of the Gospel-church) And (Says he At the 8. verse:) The four beasts had each of them six wings about him,
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and they were full of eyes within, and they rest not day and night, saying, Holy, holy, holy. and they were full of eyes within, and they rest not day and night, saying, Holy, holy, holy.
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(Mark) the very same expression that you have there in Esay: he doth not say thus, Righteous, righteous, righteous; Just, just, just: But Holy, holy, holy.
(Mark) the very same expression that you have there in Isaiah: he does not say thus, Righteous, righteous, righteous; Just, just, just: But Holy, holy, holy.
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Is there not then a fulness of Holiness in Jesus Christ? I'le give you but Two Demonstrations of it.
Is there not then a fullness of Holiness in jesus christ? I'll give you but Two Demonstrations of it.
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If there were not a fulness of Holiness in Jesus Christ, how is it possible that God and man could be brought so neer together, that were so far asunder? Every man naturally is full of sin:
If there were not a fullness of Holiness in jesus christ, how is it possible that God and man could be brought so near together, that were so Far asunder? Every man naturally is full of since:
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You say of the Begger, He is full of vermine, why? because he goes to this door, to that door,
You say of the Beggar, He is full of vermin, why? Because he Goes to this door, to that door,
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and to another door, and he scatters his vermine where ever he comes, and the man knows it not:
and to Another door, and he scatters his vermin where ever he comes, and the man knows it not:
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Surely therefore, the man is full of vermine.
Surely Therefore, the man is full of vermin.
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And so a man naturally, dropping, and scattering his sins and not knowing of it, it argues he is ful of sin.
And so a man naturally, dropping, and scattering his Sins and not knowing of it, it argues he is full of since.
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God, he is full of Holiness: whose eyes cannot endure to behold iniquity: yet when men are converted and drawn to God, they are brought neer unto him:
God, he is full of Holiness: whose eyes cannot endure to behold iniquity: yet when men Are converted and drawn to God, they Are brought near unto him:
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they are the apple of His eye: their names are written in the palme of his hand.
they Are the apple of His eye: their names Are written in the palm of his hand.
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That is, (saies Luther ) the hand is an instrument of work;
That is, (Says Luther) the hand is an Instrument of work;
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and when the names of the Saints are said to be written in the palme of Gods hand, it notes thus much (saies he) That God in all his works hath an eye to his Children;
and when the names of the Saints Are said to be written in the palm of God's hand, it notes thus much (Says he) That God in all his works hath an eye to his Children;
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God in all the works of his hands hath an eye to his Children. They are the friends of God, and God is their friend:
God in all the works of his hands hath an eye to his Children. They Are the Friends of God, and God is their friend:
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When a man is my friend, not only his Purse is my friend, or his Estate is my friend,
When a man is my friend, not only his Purse is my friend, or his Estate is my friend,
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or his Tongue is my friend, or his Hand is my friend; but his Sword is my friend:
or his Tongue is my friend, or his Hand is my friend; but his Sword is my friend:
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So when God is a friend to any, not only his Mercy is his friend,
So when God is a friend to any, not only his Mercy is his friend,
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but the Sword of God is his friend, the very Wrath of God is a friend to his Children:
but the Sword of God is his friend, the very Wrath of God is a friend to his Children:
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Such a great friendship there is between God and his people, so neer they are brought to one another.
Such a great friendship there is between God and his people, so near they Are brought to one Another.
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Well, but how are they brought thus neer? They are brought neer by Jesus Christ:
Well, but how Are they brought thus near? They Are brought near by jesus christ:
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in whom we have a Manuduction, a leading by the hand (saies the Apostle) as the word carries it) unto God the Father.
in whom we have a Manuduction, a leading by the hand (Says the Apostle) as the word carries it) unto God the Father.
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But now, could men so full of sin, and God so full of Grace, and Holiness be brought so neer together by Jesus Christ,
But now, could men so full of since, and God so full of Grace, and Holiness be brought so near together by jesus christ,
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if there were not an infinit fulnesse of Holiness in Jesus Christ?
if there were not an infinite fullness of Holiness in jesus christ?
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Again, If there were not this fulnesse of Holinesse in Christ, how should he be anointed with the oyl of gladnesse above his fellowes? The Saints themselves are said to be full of grace.
Again, If there were not this fullness of Holiness in christ, how should he be anointed with the oil of gladness above his Fellows? The Saints themselves Are said to be full of grace.
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The Church called, The fulnesse of Christ that filleth all in all: Stephen, Mary, others: full of the holy Ghost: The Church called, The fullness of christ that fills all in all: Stephen, Marry, Others: full of the holy Ghost:
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Surely therefore, if so much of the oyntment run down upon Christs Members, there must be a great anointing upon Christ himself:
Surely Therefore, if so much of the ointment run down upon Christ Members, there must be a great anointing upon christ himself:
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Surely, there must be an infinit holinesse in Christ, that must serve us all: And of his fulnesse we have All received, we have All received.
Surely, there must be an infinite holiness in christ, that must serve us all: And of his fullness we have All received, we have All received.
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You will say, But if the Saints be full of grace and holinesse, how is this the property of Christ?
You will say, But if the Saints be full of grace and holiness, how is this the property of christ?
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Yes, For though the Saints be full of grace, and holinesse;
Yes, For though the Saints be full of grace, and holiness;
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yet their fulnesse is but a fulnesse of Sufficiency, (Mark) whereby they are made able to this,
yet their fullness is but a fullness of Sufficiency, (Mark) whereby they Are made able to this,
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or that work whereunto they are appointed: But the fulnesse of Christ, is a fulnesse of Efficiency, that filleth all in all.
or that work whereunto they Are appointed: But the fullness of christ, is a fullness of Efficiency, that fills all in all.
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And therefore 'tis said in this Chapter, The Law was given by Moses, but Grace, (Grace and Truth you read it) Grace and Truth came by Christ:
And Therefore it's said in this Chapter, The Law was given by Moses, but Grace, (Grace and Truth you read it) Grace and Truth Come by christ:
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the word will bear it, But Grace and Truth were made by Christ: Christ is our Grace-maker.
the word will bear it, But Grace and Truth were made by christ: christ is our Grace-maker.
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The fulnesse that is in the Saints, is but a Particular fulnesse. The fulnesse that is in CHRIST, is an Ʋniversall fulnesse.
The fullness that is in the Saints, is but a Particular fullness. The fullness that is in CHRIST, is an Ʋniversall fullness.
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Therefore saies the Apostle, It pleased the Father, that in him should all fulness dwel. All fulnesse.
Therefore Says the Apostle, It pleased the Father, that in him should all fullness dwell. All fullness.
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The fulnesse that is in the Saints, is such a fulnesse as does ebbe and flow;
The fullness that is in the Saints, is such a fullness as does ebb and flow;
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as the Haven is said to be full of water, yet sometimes 'tis empty: but there is a dwelling fulnesse in the Sea:
as the Haven is said to be full of water, yet sometime it's empty: but there is a Dwelling fullness in the Sea:
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So there is a dwelling fulnesse in Jesus Christ:
So there is a Dwelling fullness in jesus christ:
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and therefore saies the Apostle, It pleased the Father, that in Him should all fulnesse dwel: Oh! 'tis a dwelling fulnesse that is in Jesus Christ.
and Therefore Says the Apostle, It pleased the Father, that in Him should all fullness dwell: Oh! it's a Dwelling fullness that is in jesus christ.
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Our Righteousnesse as we are distinct, or abstracted from Christ, 'tis but a fading Righteousnesse: as the morning dew.
Our Righteousness as we Are distinct, or abstracted from christ, it's but a fading Righteousness: as the morning due.
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Our righteousness (saies Hosea ) is as the morning dew, in regard of it's fading: Our righteousness (Says Hosea) is as the morning due, in regard of it's fading:
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But the holiness, and righteousness of Christ, in the 110. Psalme, is called, The dew of the morning:
But the holiness, and righteousness of christ, in the 110. Psalm, is called, The due of the morning:
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not in regard of it's fading nature, but in regard of it's much-ness. in regard of it's multitude, because it makes al dewy.
not in regard of it's fading nature, but in regard of it's much-ness. in regard of it's multitude, Because it makes all dewy.
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So then it is a Filled Fulness: It is a dwelling Fulness: It is a Glorious fulness, a fulness beyond all expressions.
So then it is a Filled Fullness: It is a Dwelling Fullness: It is a Glorious fullness, a fullness beyond all expressions.
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Thus, take grace for Holiness, and so also, there is Plenitudo Sanctitatis in Jesus Christ.
Thus, take grace for Holiness, and so also, there is Plenitudo Sanctitatis in jesus christ.
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Thirdly, Take grace for Gifts, or for Ability, and Excellency: And so there is, Plenitudo Excellentiae, a fulness of, excellency in Jesus Christ.
Thirdly, Take grace for Gifts, or for Ability, and Excellency: And so there is, Plenitudo Excellentiae, a fullness of, excellency in jesus christ.
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Therefore saith the Apostle, He is able to save to the uttermost; He is able to save to all perfection, those that do come unto Him:
Therefore Says the Apostle, He is able to save to the uttermost; He is able to save to all perfection, those that do come unto Him:
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He is able to save to the utmost;
He is able to save to the utmost;
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though thou hast finned to the utmost, He is able to save thee to the utmost. though thou hast finned to the utmost, He is able to save thee to the utmost.
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Would you have a proof of His Kingly fulness? (for He is both King, Priest,
Would you have a proof of His Kingly fullness? (for He is both King, Priest,
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and Prophet,) Look then I pray into the 1. Hebrews, at the 3 verse. He is called the brightness of His Fathers glory:
and Prophet,) Look then I pray into the 1. Hebrews, At the 3 verse. He is called the brightness of His Father's glory:
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Who being the brightness of His glory, and the express Image of His Person, and upholding all things by the word of His Power, Who being the brightness of His glory, and the express Image of His Person, and upholding all things by the word of His Power,
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when He had by Himselfe purged our sins, sate down on the right hand of the Majesty on High:
when He had by Himself purged our Sins, sat down on the right hand of the Majesty on High:
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He is made so much better then the Angels, as He hath by inheritance obtained a more excellent Name then they:
He is made so much better then the Angels, as He hath by inheritance obtained a more excellent Name then they:
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For unto which of the Angels said He at any time &c. But (at the 8. verse) unto the Son He saith, Thy Throne, O God, is for ever and ever, a Scepter of righteousness is the Scepter of Thy Kingdom. For unto which of the Angels said He At any time etc. But (At the 8. verse) unto the Son He Says, Thy Throne, Oh God, is for ever and ever, a Sceptre of righteousness is the Sceptre of Thy Kingdom.
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Here's the fulness of His Kingly Office.
Here's the fullness of His Kingly Office.
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Would you have a proof of His Prophetical fulness? look into this Chapter where the Text lies,
Would you have a proof of His Prophetical fullness? look into this Chapter where the Text lies,
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and it's said, at the next verse, the 17. verse; The Law was given by Moses but grace and truth came by Jesus Christ:
and it's said, At the next verse, the 17. verse; The Law was given by Moses but grace and truth Come by jesus christ:
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No man hath seen God at any time;
No man hath seen God At any time;
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the only begotten Son, which is in the bosome of the Father, He hath declared Him. the only begotten Son, which is in the bosom of the Father, He hath declared Him.
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Ye all count Moses a great Prophet; so he was: But Jesus Christ was above him, in two, or three things here. Moses gave the Law:
You all count Moses a great Prophet; so he was: But jesus christ was above him, in two, or three things Here. Moses gave the Law:
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But grace came by Jesus Christ grace and truth came by Jesus Christ. Moses never saw God, he saw His back side: Christ hath seen Him:
But grace Come by jesus christ grace and truth Come by jesus christ. Moses never saw God, he saw His back side: christ hath seen Him:
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No man hath seen God at any time; No man hath seen God At any time;
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the only begotten Son, ( Moses was but a servant) the only begotten Son, which is in the bosom of the Father, He hath declared Him. the only begotten Son, (Moses was but a servant) the only begotten Son, which is in the bosom of the Father, He hath declared Him.
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None so fit to declare the mind of God (which is the work of a Prophet) as He which hath lien in the bosom of God the Father.
None so fit to declare the mind of God (which is the work of a Prophet) as He which hath lain in the bosom of God the Father.
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Would you have a proof of His Priestly fulness? Pray look into the, 16. of John: (consider it duely) saith he, I will send the Comforter (at the 7. verse) and He shall convince the would of sin;
Would you have a proof of His Priestly fullness? Pray look into thee, 16. of John: (Consider it duly) Says he, I will send the Comforter (At the 7. verse) and He shall convince thee would of since;
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and of righteousness (at the 10. verse) because I go to My Father and ye see Me no more: Mark those words:and of righteousness (At the 10. verse) Because I go to My Father and you see Me no more: Mark those words:
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I go to My Father and ye see Me no more. As if He should say thus:I go to My Father and you see Me no more. As if He should say thus:
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You are indebted to God the Father through your transgressions: I am become your surety; & now I am ready to be cast into prison for your debt:
You Are indebted to God the Father through your transgressions: I am become your surety; & now I am ready to be cast into prison for your debt:
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the grave is to take hold upon me, I am to lye by it for your fin, for your debt:
the grave is to take hold upon me, I am to lie by it for your fin, for your debt:
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But (saith He now) Ile rise out of the grave, Ile come forth of prison, Ile go to God the Father,
But (Says He now) I'll rise out of the grave, I'll come forth of prison, I'll go to God the Father,
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and you shall see Me no more:
and you shall see Me no more:
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Whereas now, if I did not pay the whole debt when I came in Heaven, God the Father would say to Me:
Whereas now, if I did not pay the Whole debt when I Come in Heaven, God the Father would say to Me:
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You are in prison for mans debt, What do you here? You have not paid the debt yet;
You Are in prison for men debt, What do you Here? You have not paid the debt yet;
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go to prison again, go down to prison again.
go to prison again, go down to prison again.
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No (saith He) but I go to My Father and ye shall see Me no more:
No (Says He) but I go to My Father and you shall see Me no more:
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and therefore conclude I have paid the ful debt, I go to My Father and ye see Me no more.
and Therefore conclude I have paid the full debt, I go to My Father and you see Me no more.
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Would you have a proof of Christs fulness of Excellency in general? Look then I pray upon the 2. of Hag. 7. there you have this expression of Him:
Would you have a proof of Christ fullness of Excellency in general? Look then I pray upon the 2. of Hag. 7. there you have this expression of Him:
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He is called the desire of all Nations: I will shake all Nations, and the desire of all Nations shall come:
He is called the desire of all nations: I will shake all nations, and the desire of all nations shall come:
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(mark) the desire of all nations shall come. Christ, our Lord Jesus, is the desire of all nations.
(mark) the desire of all Nations shall come. christ, our Lord jesus, is the desire of all Nations.
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What is there in all the world that is the desire of all nations but Jesus Christ? Some Nations, some Kingdoms, (as the West-Indies) they are full of Gold and Silver, but they want Clothing; and therefore they desire Cloth. Other Kingdoms now, (as these of England,
What is there in all the world that is the desire of all Nations but jesus christ? some nations, Some Kingdoms, (as the West-Indies) they Are full of Gold and Silver, but they want Clothing; and Therefore they desire Cloth. Other Kingdoms now, (as these of England,
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and the like) they have much Cloathing, and Cloath; but they want Gold and Silver and they desire that:
and the like) they have much Clothing, and Cloth; but they want Gold and Silver and they desire that:
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Some Nations they abound with Spices, and with Wines; but they want Corn: and they desire that.
some nations they abound with Spices, and with Wines; but they want Corn: and they desire that.
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Some Nations again, they have much Corn, I but they have no Wine, no Spices; and they desire that.
some nations again, they have much Corn, I but they have no Wine, no Spices; and they desire that.
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Oh! but our Lord Jesus Christ, He is the desire of All Nations, the desire of All Nations.
Oh! but our Lord jesus christ, He is the desire of All nations, the desire of All nations.
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What woman, never so beautiful that the whole world was in love with? Jesus Christ the desire of All Nations.
What woman, never so beautiful that the Whole world was in love with? jesus christ the desire of All nations.
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And, (saith the Apostle) He hath in all things the preheminence. If you will, I will gather it up into a Syllogisme, thus:
And, (Says the Apostle) He hath in all things the pre-eminence. If you will, I will gather it up into a Syllogism, thus:
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If Jesus Christ be the desire of all Nations, and hath the preheminency of all the world;
If jesus christ be the desire of all nations, and hath the Preeminence of all the world;
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then there is a fulness of excellency in Jesus Christ:
then there is a fullness of excellency in jesus christ:
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But our Lord Jesus is the desire of all Nations, having the preheminency in all the world;
But our Lord jesus is the desire of all nations, having the Preeminence in all the world;
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surely therefore, there is a fulness of excellency in Jesus Christ, a fulness of excellency, a fulness of Holiness, a fulness of Love:
surely Therefore, there is a fullness of excellency in jesus christ, a fullness of excellency, a fullness of Holiness, a fullness of Love:
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No wonder then that Paul saies, I desire to know nothing, but Jesus Christ, and Him Crucified:
No wonder then that Paul Says, I desire to know nothing, but jesus christ, and Him crucified:
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No wonder that He said, I count all things but dung, and dross, in comparison of the knowledge of Jesus Christ Certainly,
No wonder that He said, I count all things but dung, and dross, in comparison of the knowledge of jesus christ Certainly,
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surely, there is a fulness of grace in Jesus Christ.
surely, there is a fullness of grace in jesus christ.
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You will say unto me, We see, we know there is a Fulnesse in Jesus Christ, a Fulnesse of Grace:
You will say unto me, We see, we know there is a Fullness in jesus christ, a Fullness of Grace:
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But now (by way of Application,) What is our Duty that doth flow from hence? Much every way:
But now (by Way of Application,) What is our Duty that does flow from hence? Much every Way:
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I will instance in 4. or 5. particulars so many Duties that do flow from hence.
I will instance in 4. or 5. particulars so many Duties that do flow from hence.
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First, If there be such a Fulnesse in Jesus Christ, a Fulness of Grace in Jesus Christ;
First, If there be such a Fullness in jesus christ, a Fullness of Grace in jesus christ;
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Then let all men come unto Him. There's none of us all here present, but labour under some wants or other: Oh! saies one; I have a great Charge; family, Parish, or other waies;Then let all men come unto Him. There's none of us all Here present, but labour under Some Wants or other: Oh! Says one; I have a great Charge; family, Parish, or other ways;
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and I want grace to mannage it. Oh! saies another: I have great and strong Temptations;
and I want grace to manage it. Oh! Says Another: I have great and strong Temptations;
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and I want strength to resist them. Oh! saies another: There are many Errors abroad; I want knowledge to discern them, and avoid them;
and I want strength to resist them. Oh! Says Another: There Are many Errors abroad; I want knowledge to discern them, and avoid them;
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I want wisdom to know the Truth, and joyn with the Truth, and own the Truth, and manifest the Truth.
I want Wisdom to know the Truth, and join with the Truth, and own the Truth, and manifest the Truth.
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Well, what ever your wants be, there is enough in Jesus Christ to supply it, there is a fulness in Him;
Well, what ever your Wants be, there is enough in jesus christ to supply it, there is a fullness in Him;
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why should we not come unto Him? Oh! you that never tasted of Christs sweetness, that never yet partaked of His fulnesse;
why should we not come unto Him? Oh! you that never tasted of Christ sweetness, that never yet partaked of His fullness;
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Come unto the Lord Jesus that you may be filled for ever.
Come unto the Lord jesus that you may be filled for ever.
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You will say, (it may be) I am a poor, weak, ignorant, simple man or woman; a guilty creature:
You will say, (it may be) I am a poor, weak, ignorant, simple man or woman; a guilty creature:
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and I am afraid for to come unto Him. Mark this. But if Christs Invitation be made to you;
and I am afraid for to come unto Him. Mark this. But if Christ Invitation be made to you;
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then you will not be afraid to come to Him.
then you will not be afraid to come to Him.
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Now I pray you look into the 9. Chap. of the Proverbes of Solomon; See what an invitation is made upon this ground of Christs fulnesse: Wisdom hath built her house.
Now I pray you look into the 9. Chap. of the Proverbs of Solomon; See what an invitation is made upon this ground of Christ fullness: Wisdom hath built her house.
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(by Wisdom, you must understand Christ, as will easily appear by reading over the former Chapter) Wisdom hath built her an house.
(by Wisdom, you must understand christ, as will Easily appear by reading over the former Chapter) Wisdom hath built her an house.
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(that is the Church) She hath hewen out her seven Pillars, (the firmnesse and beauty of the Church:
(that is the Church) She hath hewn out her seven Pillars, (the firmness and beauty of the Church:
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Seaven is a note of perfection) She hath killed her beasts, She hath mingled her wine, She hath also furnished her table.
Seaven is a note of perfection) She hath killed her beasts, She hath mingled her wine, She hath also furnished her table.
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Here is the Fulnesse of Christ in His Church.
Here is the Fullness of christ in His Church.
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What then? She hath sent forth her Maidens, (that is, the Ministers of the Gospel, who,
What then? She hath sent forth her Maidens, (that is, the Ministers of the Gospel, who,
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as Virgins should be untouch't, and undefiled by the world) She crieth in the high places of the City:
as Virgins should be untouched, and undefiled by the world) She cries in the high places of the city:
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Who so is simple, let him turn in hither; as for him that wanteth understanding, she saith to him, Come, eate of my bread,
Who so is simple, let him turn in hither; as for him that Wants understanding, she Says to him, Come, eat of my bred,
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and drink of the wine which I have mingled. Pray observe it, who are invited to pertake of this fulness; simple ones:and drink of the wine which I have mingled. Pray observe it, who Are invited to partake of this fullness; simple ones:
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Who so is simple, let him turn in hither. Oh! but I am not only simple, and ignorant;
Who so is simple, let him turn in hither. Oh! but I am not only simple, and ignorant;
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but the Lord knows, I have no heart to good things. See what follows, Who so is simple, let him turn in hither:
but the Lord knows, I have no heart to good things. See what follows, Who so is simple, let him turn in hither:
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and as for him that wanteth heart, (so 'tis in the Hebrew) she suith to him, to him that wanteth heart, Come, eate of my bread, and as for him that Wants heart, (so it's in the Hebrew) she with to him, to him that Wants heart, Come, eat of my bred,
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and drink of my wine which I have mingled. and drink of my wine which I have mingled.
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Oh! is there ever a poor, simple man or woman here? one that complains, The Lord knows, I want a heart to what is good? The Invitation of the Lord Jesus, it is made to you, it is made to you;
Oh! is there ever a poor, simple man or woman Here? one that complains, The Lord knows, I want a heart to what is good? The Invitation of the Lord jesus, it is made to you, it is made to you;
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think not to say within your selves, I am afraid to come to Christ.
think not to say within your selves, I am afraid to come to christ.
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I have read of the Senate of Athens, that once upon occasion, they were constrained to sit in the open fields:
I have read of the Senate of Athens, that once upon occasion, they were constrained to fit in the open fields:
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and being there set in the open fields; a poor chased bird, a sparrow, or the like;
and being there Set in the open fields; a poor chased bird, a sparrow, or the like;
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chased by the birds of prey;
chased by the Birds of prey;
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came flying to the bosom of one of the Senators, for rescue from the birds of prey:
Come flying to the bosom of one of the Senators, for rescue from the Birds of prey:
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The Senator being of a churlish disposition, he takes the poor, little, chased bird, and throws it from him, upon the ground, and so kil'd the bird:
The Senator being of a churlish disposition, he Takes the poor, little, chased bird, and throws it from him, upon the ground, and so killed the bird:
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whereupon the Senate made an Order, that he should die himself: they would not have a man so churlish to be one of the Senators.
whereupon the Senate made an Order, that he should die himself: they would not have a man so churlish to be one of the Senators.
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And do you think, that the Lord Jesus Christ, when you come as a poor, chased bird for shelter into His bosom:
And do you think, that the Lord jesus christ, when you come as a poor, chased bird for shelter into His bosom:
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Do you think that the Lord Christ wil throw you away? No, no. as He is full of glory, and excellency;
Do you think that the Lord christ will throw you away? No, no. as He is full of glory, and excellency;
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so He is full of love, and bounty: Whatever therefore thou hast bin (man or woman) whatever you have been:
so He is full of love, and bounty: Whatever Therefore thou hast been (man or woman) whatever you have been:
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though you have been never so vile, Come unto Jesus Christ, come unto Jesus Christ. Oh! me thinks this Doctrine that I have now preached unto you, is a solemn,
though you have been never so vile, Come unto jesus christ, come unto jesus christ. Oh! me thinks this Doctrine that I have now preached unto you, is a solemn,
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and a great invitation to every soul for to come unto Jesus Christ: & therefore come now unto Him, Come unto Christ, Come unto Christ:
and a great invitation to every soul for to come unto jesus christ: & Therefore come now unto Him, Come unto christ, Come unto christ:
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Come Drunkard, Come Swearer, Come Liar, Come Unclean person; Oh! Come, come: You that never tasted of Christs sweetness, you that never yet pertak't of Christs fulnesse; Come now;
Come Drunkard, Come Swearer, Come Liar, Come Unclean person; Oh! Come, come: You that never tasted of Christ sweetness, you that never yet partaked of Christ fullness; Come now;
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Come for there is a fulnesse in Jesus Christ. That's the first thing. Secondly, If there be such a fulnesse in Christ;
Come for there is a fullness in jesus christ. That's the First thing. Secondly, If there be such a fullness in christ;
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Then let us all trust unto Him, build upon him: And you that are the Servants, and People of God, trust, and trust perfectly:Then let us all trust unto Him, built upon him: And you that Are the Servants, and People of God, trust, and trust perfectly:
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There is no grace would stand us in more stead in these evil times. Beloved! ye al see into what sad times we are now fallen:
There is no grace would stand us in more stead in these evil times. beloved! you all see into what sad times we Are now fallen:
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There is no grace (I say) wil stand us in more stead, or more able to turn away the evil that is now upon us, then faith is.
There is no grace (I say) will stand us in more stead, or more able to turn away the evil that is now upon us, then faith is.
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Luther hath a notable story to this purpose:Luther hath a notable story to this purpose:
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There was (saith he) a deadly contest, between a great Bishop, and a Duke of Saxonie: The Duke of Saxonie prepares for War against him:
There was (Says he) a deadly contest, between a great Bishop, and a Duke of Saxony: The Duke of Saxony prepares for War against him:
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but before he would come upon him, he sends a Spy to observe what the Bishop was a doing: The Spy went: and being returned again;
but before he would come upon him, he sends a Spy to observe what the Bishop was a doing: The Spy went: and being returned again;
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Come (saies the Duke) what is the Bishop a doing? Sir (saies he) he is idle,
Come (Says the Duke) what is the Bishop a doing? Sir (Says he) he is idle,
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and secure, you may fall upon him, and destroy him when you wil: I (saies he) but what saies the Bishop? Sir, he saies thus:
and secure, you may fallen upon him, and destroy him when you will: I (Says he) but what Says the Bishop? Sir, he Says thus:
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I will feed my flock, I will visit the sick, I will preach the Gospel;
I will feed my flock, I will visit the sick, I will preach the Gospel;
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and as for the War, I will Totius belli molem Deo committere, I wil commit the whol weight and bulk of this War to God Himself who fighteth for me.
and as for the War, I will Totius Belli molem God commit, I will commit the Whole weight and bulk of this War to God Himself who fights for me.
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I (saies the Duke) did the Bishop say so? Bellum ei inferat Diabolus, non ego, then (saies he) Let the Devil take up Arms against him if he will, for I will not.
I (Says the Duke) did the Bishop say so? Bellum ei inferat Diabolus, non ego, then (Says he) Let the devil take up Arms against him if he will, for I will not.
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Thus, thus faith, faith turns away the Sword, faith turns away War. And my beloved, there is no such way, either to beget,
Thus, thus faith, faith turns away the Sword, faith turns away War. And my Beloved, there is no such Way, either to beget,
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or increase faith, as the sight, and consideration of the fulness of Jesus Christ: Those that know Thy Name, (saith the Psalmist) they will trust unto Thee:
or increase faith, as the sighed, and consideration of the fullness of jesus christ: Those that know Thy Name, (Says the Psalmist) they will trust unto Thee:
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How excellent is Thy Name, O Lord; therefore do the children of men put their trust in Thee. Beloved!How excellent is Thy Name, Oh Lord; Therefore do the children of men put their trust in Thee. beloved!
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ye have heard of Christs Name, His Name is ful of sweetnesse:
you have herd of Christ Name, His Name is full of sweetness:
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Oh! therefore, you servants, and People of God, that have gon fearing, and trembling up and down, drooping under many fears, without assurance of Gods love in Christ;
Oh! Therefore, you Servants, and People of God, that have gone fearing, and trembling up and down, drooping under many fears, without assurance of God's love in christ;
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if there be such a fulnesse in Christ, then trust unto Him: yea, trust, and trust perfectly to Him.
if there be such a fullness in christ, then trust unto Him: yea, trust, and trust perfectly to Him.
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If Satan come and tempt you, and saies thus unto you; Thou art a poor unworthy creatrue;
If Satan come and tempt you, and Says thus unto you; Thou art a poor unworthy creatrue;
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and dost thou think to have mercy? Answer, True Satan, I am so indeed, most unworthy.
and dost thou think to have mercy? Answer, True Satan, I am so indeed, most unworthy.
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but there is a fulnesse in Jesus Christ, and I will trust in Him. Does Satan tempt thee, and say unto thee;
but there is a fullness in jesus christ, and I will trust in Him. Does Satan tempt thee, and say unto thee;
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Thou art a poor guilty creature, and dost thou think to find mercy? Answer, True Satan, I confesse I am, I have committed such and such sins;
Thou art a poor guilty creature, and dost thou think to find mercy? Answer, True Satan, I confess I am, I have committed such and such Sins;
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but there is a fulnesse in Jesus Christ, and I will trust in him: Say, say Satan what thou wilt against me, I subscribe unto it:
but there is a fullness in jesus christ, and I will trust in him: Say, say Satan what thou wilt against me, I subscribe unto it:
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I am poor, I am empty, I am unworthy, I am guilty: but Christ is Full, Christ is Full;
I am poor, I am empty, I am unworthy, I am guilty: but christ is Full, christ is Full;
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there is Fulnesse in Jesus Christ, I will trust unto Him. Oh! you Servants of the Lord, Live much by Faith:
there is Fullness in jesus christ, I will trust unto Him. Oh! you Servants of the Lord, Live much by Faith:
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there is a Fulnesse in Christ, trust unto it. And that's the second. Thirdly, If there be such a fulness in Christ:
there is a Fullness in christ, trust unto it. And that's the second. Thirdly, If there be such a fullness in christ:
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Then 'tis our duty to draw forth this fulness: Let all men draw forth this fulness. Then it's our duty to draw forth this fullness: Let all men draw forth this fullness.
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That is done these Three waies: First by a serious, frequent, solemn consideration, and eyeing of Christs fulness.
That is done these Three ways: First by a serious, frequent, solemn consideration, and Eying of Christ fullness.
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For beholding as in a glass (saies the Apostle) we are changed from glory to glory: For beholding as in a glass (Says the Apostle) we Are changed from glory to glory:
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The beholding of Christs glory, changes us into glory. 'Tis drawn forth also, by our resting upon it in a time of Temptation.
The beholding of Christ glory, changes us into glory. It's drawn forth also, by our resting upon it in a time of Temptation.
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'Tis here in regard of Christs fulness, as in regard of Gods mercy, or promise: (pray mark it) My very resting upon Gods promise in the time of a Temptation, does make it mine:
It's Here in regard of Christ fullness, as in regard of God's mercy, or promise: (prey mark it) My very resting upon God's promise in the time of a Temptation, does make it mine:
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my very resting upon His mercy in a time of Temptation, does make His mercy mine:
my very resting upon His mercy in a time of Temptation, does make His mercy mine:
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and my resting also, or your resting upon the fulness of Christ in the time of a Temptation, does make it yours.
and my resting also, or your resting upon the fullness of christ in the time of a Temptation, does make it yours.
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'Tis drawn forth also, by giving forth: As now, the Conduit, or Cistern receives more water into it, by letting out the water which it hath.
It's drawn forth also, by giving forth: As now, the Conduit, or Cistern receives more water into it, by letting out the water which it hath.
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Possibly, there may be much water in the Conduit, or much water in the Cistern; and the fountain may be willing to furnish it with more, but 'tis full already;
Possibly, there may be much water in the Conduit, or much water in the Cistern; and the fountain may be willing to furnish it with more, but it's full already;
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therefore now, turn the cock, and let that run out which it hath received already, and it draws more into the Cistern:
Therefore now, turn the cock, and let that run out which it hath received already, and it draws more into the Cistern:
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So here, beloved, our very spending for Christ receives from Christ: the way to draw out His fulness, is to lay out His fulness;
So Here, Beloved, our very spending for christ receives from christ: the Way to draw out His fullness, is to lay out His fullness;
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as you do receive from Him, so to comunicate to other folk: this draws it out.
as you do receive from Him, so to communicate to other folk: this draws it out.
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Well then, A fulness ye have heard there is in Christ. This fulness is to be drawn out;
Well then, A fullness you have herd there is in christ. This fullness is to be drawn out;
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ye hear also, how it is, or may be drawn out. Enter therefore into your Chamber, and when you are all alone;
you hear also, how it is, or may be drawn out. Enter Therefore into your Chamber, and when you Are all alone;
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seriously, frequently, think much of this Fulness of Jesus Christ: and in the time of your Temptation, then rest upon it.
seriously, frequently, think much of this Fullness of jesus christ: and in the time of your Temptation, then rest upon it.
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And as it pleaseth Jesus Christ to give out any of His Fulness unto you, so let it run out again upon other folk.
And as it Pleases jesus christ to give out any of His Fullness unto you, so let it run out again upon other folk.
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And this is the third thing. Fourthly, If there be such a fulness of grace in Christ:
And this is the third thing. Fourthly, If there be such a fullness of grace in christ:
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Then let us all labour to be like unto Him; Then let us all labour to be like unto Him;
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full of grace as Christ, full of meekness, full of humility, full of Love especially; for there is a fulness of love in Christ. And yet, alas!
full of grace as christ, full of meekness, full of humility, full of Love especially; for there is a fullness of love in christ. And yet, alas!
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when ever was there lesse love, and more strife then now? when ever lesse love among Professors? when ever more strife then now? Give me leave a little: Beloved in the Lord!
when ever was there less love, and more strife then now? when ever less love among Professors? when ever more strife then now? Give me leave a little: beloved in the Lord!
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you see, and know what great divisions there are among us, great strifes.
you see, and know what great divisions there Are among us, great strifes.
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All strife and envy arises from an apprehension of scantiness, and narrowness in the thing desired.
All strife and envy arises from an apprehension of scantiness, and narrowness in the thing desired.
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Now then, that which we do strive for;
Now then, that which we do strive for;
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either it is more of the World: Or more of Christ. If it be more of the World that we sirive for;
either it is more of the World: Or more of christ. If it be more of the World that we sirive for;
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who shall be most Rich, who shall have most Honor: if it be more of the world that we strive for:
who shall be most Rich, who shall have most Honour: if it be more of the world that we strive for:
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Why? Oh! why should we strive for that which may make us worser, but cannot make us better? why should we strive for that,
Why? Oh! why should we strive for that which may make us Worse, but cannot make us better? why should we strive for that,
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when as the very striving for it, will deprive us of it? If it be more of Christ that we strive for: (mark) if it be more of Jesus Christ, and more of Him that we strive for;
when as the very striving for it, will deprive us of it? If it be more of christ that we strive for: (mark) if it be more of jesus christ, and more of Him that we strive for;
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There is enough in Him, there is enough in Jesus Christ for to serve us al. If two,
There is enough in Him, there is enough in jesus christ for to serve us all If two,
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or three, or six, or twenty men be a thirst;
or three, or six, or twenty men be a thirst;
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and they go to drink out of a Bottle: while one is drinking the other envies,
and they go to drink out of a Bottle: while one is drinking the other envies,
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because he thinks there will not be enough for him too: But if now, five, six, twenty, a hundred be a thirst;
Because he thinks there will not be enough for him too: But if now, five, six, twenty, a hundred be a thirst;
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and go to the River: while one is drinking the other envies not: Why? because there is enough to serve them all. Beloved!
and go to the River: while one is drinking the other envies not: Why? Because there is enough to serve them all. beloved!
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if it be more of Christ that we strive for, if it be more of Jesus Christ that we strive for;
if it be more of christ that we strive for, if it be more of jesus christ that we strive for;
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there is a fulness in Him, there is enough in Christ;
there is a fullness in Him, there is enough in christ;
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there is enough in Jesus Christ (ye have heard) to serve all our turns.
there is enough in jesus christ (you have herd) to serve all our turns.
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Oh! therefore, that there may be no more striving, no more enuy, no more contention, no more division, labor, let us all labor to be more and more like unto Jesus Christ:
Oh! Therefore, that there may be no more striving, no more envy, no more contention, no more division, labour, let us all labour to be more and more like unto jesus christ:
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He was full of grace, especially He was full of love, let us labor to to be like unto Him.
He was full of grace, especially He was full of love, let us labour to to be like unto Him.
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In the fift, and last place: The fift Duty. If there be such a fulness in Jesus Christ:
In the fift, and last place: The fift Duty. If there be such a fullness in jesus christ:
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Then take heed how we do any thing that may rob Christ of the glory of His fulness: Then take heed how we do any thing that may rob christ of the glory of His fullness:
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Let all men take heed how they do any thing that may rob Jesus Christ of the glory of His fulness.
Let all men take heed how they do any thing that may rob jesus christ of the glory of His fullness.
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As now, Suppose that I think, and am perswaded, that Jesus Christ hath not given a sufficient rule, hath not laid down a perfect a sufficient rule in the Word,
As now, Suppose that I think, and am persuaded, that jesus christ hath not given a sufficient Rule, hath not laid down a perfect a sufficient Rule in the Word,
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for the Ordering, and for the Governing of the Churches: and therefore I will eek out what He hath done with my own prudence:
for the Ordering, and for the Governing of the Churches: and Therefore I will eke out what He hath done with my own prudence:
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This robs Him of the glory of His Prophetical fulness.
This robs Him of the glory of His Prophetical fullness.
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Or, suppose I think my sins are so great, they can never be pardoned, so great, there is no hope for mercy:
Or, suppose I think my Sins Are so great, they can never be pardoned, so great, there is no hope for mercy:
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This robs Him of the glory of His Priestly fulness.
This robs Him of the glory of His Priestly fullness.
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Or, suppose that I stint, and limit Christ unto this, or that particular means of delivering of the Church;
Or, suppose that I stint, and limit christ unto this, or that particular means of delivering of the Church;
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I know that God is able to deliver England, and to deliver the Church; but if He do not take this way,
I know that God is able to deliver England, and to deliver the Church; but if He do not take this Way,
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if He do not take this course, if this means fail, then we are all undone,
if He do not take this course, if this means fail, then we Are all undone,
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then all, all is lost if this means take not: This is to rob Christ of the glory of His Kingly fulness;
then all, all is lost if this means take not: This is to rob christ of the glory of His Kingly fullness;
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to stint Him to one means; to tie Him, and limit Him to one means. Or, suppose that I set my heart upon any Creature fulness;
to stint Him to one means; to tie Him, and limit Him to one means. Or, suppose that I Set my heart upon any Creature fullness;
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and say as the whore said in the 7 of the Proverbs, Come, and let us take our fill of love:
and say as the whore said in the 7 of the Proverbs, Come, and let us take our fill of love:
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Come friends, come company, let us go unto such a Tavern, or such a place, where we may be fully merry:
Come Friends, come company, let us go unto such a Tavern, or such a place, where we may be Fully merry:
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Come, O my soul, take thy contentment in creature fulness, there is enough there: This robs Christ of the glory of all His fulness.
Come, Oh my soul, take thy contentment in creature fullness, there is enough there: This robs christ of the glory of all His fullness.
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To carry away the custom of my thoughts unto another Shop from Christ, argues that there is not enough in Christ alone. Then, beloved! to conclude all.
To carry away the custom of my thoughts unto Another Shop from christ, argues that there is not enough in christ alone. Then, Beloved! to conclude all.
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Are there any here; (as I fear there may be too many) that have thus robbed Jesus Christ of the glory of His fulness? I beseech you, in the Name of the Lord Jesus Christ, whose fulness I have bin now preaching to you;
are there any Here; (as I Fear there may be too many) that have thus robbed jesus christ of the glory of His fullness? I beseech you, in the Name of the Lord jesus christ, whose fullness I have been now preaching to you;
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I beseech you, in the fear of God, go into your Chamber, and be alone awhile,
I beseech you, in the Fear of God, go into your Chamber, and be alone awhile,
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and fall down before the Lord, and say thus unto Him, or to this purpose: Oh! Lord, I confess it hath bin so wth me:
and fallen down before the Lord, and say thus unto Him, or to this purpose: Oh! Lord, I confess it hath been so with me:
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I have thought that there hath not bin a sufficient rule for the Government of the Churches;
I have Thought that there hath not been a sufficient Rule for the Government of the Churches;
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and herein I have wronged Christ in His Prophetical fulness, and the Lord pardon this unto me. Lord!
and herein I have wronged christ in His Prophetical fullness, and the Lord pardon this unto me. Lord!
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I confess also, I haue said, many times, that my fins are so great, that there is no hope for mercy, that there is no hope for pardon;
I confess also, I have said, many times, that my fins Are so great, that there is no hope for mercy, that there is no hope for pardon;
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herein I have wronged the Priestly fulness of Jesus Christ: now the Lord pardon this unto me,
herein I have wronged the Priestly fullness of jesus christ: now the Lord pardon this unto me,
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I confess, Lord, I have stinted thee, and I have limitted thee, and I have said, many times, in my hast;
I confess, Lord, I have stinted thee, and I have limited thee, and I have said, many times, in my haste;
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if this means fail, then England is undone, the Church undone; thus I have limitted thee, Lord:
if this means fail, then England is undone, the Church undone; thus I have limited thee, Lord:
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Oh! herein I have wrong'd thee, and robbed Christ in His Kingly fulness.
Oh! herein I have wronged thee, and robbed christ in His Kingly fullness.
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Yea, Lord, I do acknowledge, and I do confess, I have gone to creature-comforts, and my heart hath taken a content and complacency,
Yea, Lord, I do acknowledge, and I do confess, I have gone to Creature comforts, and my heart hath taken a content and complacency,
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as if there were enough there; but now I see there is a fulness in Jesus Christ:
as if there were enough there; but now I see there is a fullness in jesus christ:
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the Lord pardon me, that ever I let out my heart upon any creature-comfort, upon any thing but Jesus Christ. You that have bin guilty;
the Lord pardon me, that ever I let out my heart upon any creaturecomfort, upon any thing but jesus christ. You that have been guilty;
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fall down, and humble your selves before the Lord and consider that there is a fulness in Jesus Christ,
fallen down, and humble your selves before the Lord and Consider that there is a fullness in jesus christ,
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and labor to draw out this fulness from Him.
and labour to draw out this fullness from Him.
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Which that you may so do, think on all these things, and the Lord blesse them to you.
Which that you may so do, think on all these things, and the Lord bless them to you.
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SERMON II. JOHN 1.16. And of His Fulness have all we received, even Grace for Grace.
SERMON II JOHN 1.16. And of His Fullness have all we received, even Grace for Grace.
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I Have made entrance into these Words in a neighbouring Congregation: and shal now desire to go on where I left there.
I Have made Entrance into these Words in a neighbouring Congregation: and shall now desire to go on where I left there.
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The Words hold forth, Three, Great, Grand Propositions. First, That there is a Fulness of Grace in Jesus Christ.
The Words hold forth, Three, Great, Grand Propositions. First, That there is a Fullness of Grace in jesus christ.
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Secondly, That of His Fulness all we do receive. Thirdly, That we do receive of His Fulness: even Grace for Grace.
Secondly, That of His Fullness all we do receive. Thirdly, That we do receive of His Fullness: even Grace for Grace.
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The former Proposition I have dispatched: and desire at this time to speak unto the second.
The former Proposition I have dispatched: and desire At this time to speak unto the second.
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All we do receive of His Fulness. Of His Fulness have all we received. The difficulty that lies upon the Proposition is this:
All we do receive of His Fullness. Of His Fullness have all we received. The difficulty that lies upon the Proposition is this:
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Who are meant here by this All Wee. Some there are that conceive, that by those words we are to understand all the Creatures in Heaven, and Earth;
Who Are meant Here by this All we. some there Are that conceive, that by those words we Are to understand all the Creatures in Heaven, and Earth;
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because 'tis said before, in the beginning of the Chapter; That He is the light, that lighteth every one that cometh into the world.
Because it's said before, in the beginning of the Chapter; That He is the Light, that lights every one that comes into the world.
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But though the thing be true, that there is no Creature, either in Heaven, or Earth,
But though the thing be true, that there is no Creature, either in Heaven, or Earth,
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but more or lesse is beholding to Jesus Christ:
but more or less is beholding to jesus christ:
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for if Christ had not stept in upon the fall, Gods displeasure was so great against man, that he would presently have broke up house:
for if christ had not stepped in upon the fallen, God's displeasure was so great against man, that he would presently have broke up house:
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and the sin of the fall was so heavie, that it would have broken the very Axel-tree of the World,
and the since of the fallen was so heavy, that it would have broken the very Axeltree of the World,
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if Jesus Christ had not put to His shoulder; according to that of the Apostle: He bears up all with the Word of His Power:
if jesus christ had not put to His shoulder; according to that of the Apostle: He bears up all with the Word of His Power:
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yet notwithstanding, all the Creatures in Heaven or Earth, cannot be meant here, by this, All Wee: for all the creatures in Heaven and Earth, do not receive Grace:
yet notwithstanding, all the Creatures in Heaven or Earth, cannot be meant Here, by this, All we: for all the creatures in Heaven and Earth, do not receive Grace:
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they may be said to receive of the Fulnesse of Christ; but not Grace for Grace.
they may be said to receive of the Fullness of christ; but not Grace for Grace.
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But (at the 12. verse, 'tis said) as many as received Him, to them gave He power to become the Sons of God, But (At the 12. verse, it's said) as many as received Him, to them gave He power to become the Sons of God,
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euen to them that beleeve in his Name. even to them that believe in his Name.
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Now in Scripture phrase, those are said to receive Christ Himself, that do receive His Grace:
Now in Scripture phrase, those Are said to receive christ Himself, that do receive His Grace:
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and those that receive His Grace, receive Christ Himself. Understand therefore, by this, All Wee, those that receive Him;
and those that receive His Grace, receive christ Himself. Understand Therefore, by this, All we, those that receive Him;
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as ye have it in the 12. verse, which is explained to be, Them that beleeve in His Name.
as you have it in the 12. verse, which is explained to be, Them that believe in His Name.
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And then the Observation, or Doctrine lies plain before us, which is this:
And then the Observation, or Doctrine lies plain before us, which is this:
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That all the Saints and People of God, do pertake of the Fulness of Christ in a way of receiving. That all the Saints and People of God, do partake of the Fullness of christ in a Way of receiving.
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It falls a sunder into Two parts, Thus: First, That there is a communication of the Fulness of Jesus Christ unto all Beleevers.
It falls a sunder into Two parts, Thus: First, That there is a communication of the Fullness of jesus christ unto all Believers.
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Secondly, That whatsoever Grace or Holiness the Saints have from Christ, they have it in a way of receiving.
Secondly, That whatsoever Grace or Holiness the Saints have from christ, they have it in a Way of receiving.
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I shall only speak unto the former at this time: There is a communication of the Fulness of Jesus Christ unto all Beleevers.
I shall only speak unto the former At this time: There is a communication of the Fullness of jesus christ unto all Believers.
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Of His Fulness all we receive. Of His Fullness all we receive.
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(mark) There is a communication of the Fulnesse of Jesus Christ, unto all Beleevers.
(mark) There is a communication of the Fullness of jesus christ, unto all Believers.
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He is the second Adam which the Apostle Paul speaks of, in the 1 Cor. 15. Chapter, and the 45. verse, The first man Adam was made a living soul,
He is the second Adam which the Apostle Paul speaks of, in the 1 Cor. 15. Chapter, and the 45. verse, The First man Adam was made a living soul,
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and the last Adam was made a quickning Spirit. The whole world is divided into Two great Houses:and the last Adam was made a quickening Spirit. The Whole world is divided into Two great Houses:
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As once in this Kingdom, There was the House of York: And the House of Lancaster. So now, the whole world is divided into Two great Houses:
As once in this Kingdom, There was the House of York: And the House of Lancaster. So now, the Whole world is divided into Two great Houses:
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The House of the First Adam: And the House of the Second Adam.
The House of the First Adam: And the House of the Second Adam.
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The first man Adam was made a living soul, and the last Adam was made a quickning Spirit:
The First man Adam was made a living soul, and the last Adam was made a quickening Spirit:
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that is, look as the first Adam did communicate life unto all his seed: So the second Adam does communicate Spiritual life, and grace unto all his people.
that is, look as the First Adam did communicate life unto all his seed: So the second Adam does communicate Spiritual life, and grace unto all his people.
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As by the first Adam, sin, and sorrow, and death came into the world; and so upon all man-kind:
As by the First Adam, since, and sorrow, and death Come into the world; and so upon all mankind:
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So by the second Adam, grace, and life, and eternal life unto all Beleevers.
So by the second Adam, grace, and life, and Eternal life unto all Believers.
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There is a dealing out, a giving out of the fulness of Jesus Christ unto all Beleevers. This will appear.
There is a dealing out, a giving out of the fullness of jesus christ unto all Believers. This will appear.
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First of all, by the Union that there is between Christ, and a Beleever:
First of all, by the union that there is between christ, and a Believer:
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there is a glorious, a blessed, an incomparable union between Christ, and every Beleever, though he be never so weak,
there is a glorious, a blessed, an incomparable Union between christ, and every Believer, though he be never so weak,
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though he be never so poor.
though he be never so poor.
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There is a union between the Root, and the Branches; and by vertue of that union, the Root sends forth life,
There is a Union between the Root, and the Branches; and by virtue of that Union, the Root sends forth life,
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and strength into all the Branches: but yet notwithstanding, the Root is not in the Branches;
and strength into all the Branches: but yet notwithstanding, the Root is not in the Branches;
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nor the Branches in the Root, mutually.
nor the Branches in the Root, mutually.
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There is a union between the Head, and the Members; and by vertue of that union, the Head hath an influence upon all the Members:
There is a Union between the Head, and the Members; and by virtue of that Union, the Head hath an influence upon all the Members:
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but yet the Head is not in the Members;
but yet the Head is not in the Members;
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nor the Members in the Head. But now, there is a union between Christ, and Beleevers: and Christ is in them; and they are in Christ:
nor the Members in the Head. But now, there is a Union between christ, and Believers: and christ is in them; and they Are in christ:
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We in Christ, and Christ in us. There is a glorious, and blessed union between them.
We in christ, and christ in us. There is a glorious, and blessed Union between them.
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Now union is the cause of communion, or communication: bread is united unto a mans body by eating of it;
Now Union is the cause of communion, or communication: bred is united unto a men body by eating of it;
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and so by vertue of the union, strength is derived into all the parts, into all the members;
and so by virtue of the Union, strength is derived into all the parts, into all the members;
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and the nearer, and closer unto, this union is, the more full is the communication.
and the nearer, and closer unto, this Union is, the more full is the communication.
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Now though the union between Christ, and a Beleever, be set out in Scripture phrase, under such Metaphors as these:
Now though the Union between christ, and a Believer, be Set out in Scripture phrase, under such Metaphors as these:
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The Root, and the Branches: The Husband, and the Wife: And the Head, and Members; yet none of all these are able to reach it, not in all respects:
The Root, and the Branches: The Husband, and the Wife: And the Head, and Members; yet none of all these Are able to reach it, not in all respects:
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'tis a glorious, and 'tis a blessed, and incomparable union.
it's a glorious, and it's a blessed, and incomparable Union.
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And therefore, there must needs be a comunication of the fulness of Christ to every Beleever. Secondly:
And Therefore, there must needs be a communication of the fullness of christ to every Believer. Secondly:
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My second reason I lay upon four Propositions: and so shall arise, and ascend unto the conclusion by several steps, thus
My second reason I lay upon four Propositions: and so shall arise, and ascend unto the conclusion by several steps, thus
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First, There is an infinite treasury of Grace, and Holiness in Jesus Christ; whereby He is able to supply, and succour all those that are tempted.
First, There is an infinite treasury of Grace, and Holiness in jesus christ; whereby He is able to supply, and succour all those that Are tempted.
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If a man hath had a straight shoe upon his foot, or a straight garment; he knows where it pinches, and accordingly he is able to get it mended.
If a man hath had a straight shoe upon his foot, or a straight garment; he knows where it pinches, and accordingly he is able to get it mended.
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Now the Lord Jesus Christ, He hath put on our flesh, and knows where it pinches:
Now the Lord jesus christ, He hath put on our Flesh, and knows where it pinches:
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He hath bin cloathed with our flesh, and He knows every place where it pinches; and accordingly He is able to succour.
He hath been clothed with our Flesh, and He knows every place where it pinches; and accordingly He is able to succour.
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And therefore (saies the Apostle) He was in al things tempted like unto us, that He might be able to succour those that are tempted.
And Therefore (Says the Apostle) He was in all things tempted like unto us, that He might be able to succour those that Are tempted.
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Jesus Christ is not only, the Lord-Treasurer of all our comforts; but the Lord Keeper of al our graces.
jesus christ is not only, the Lord treasurer of all our comforts; but the Lord Keeper of all our graces.
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The neerer any thing comes unto the Fountain of excellency, the more excellent it is: The Sun is the fountain of light:
The nearer any thing comes unto the Fountain of excellency, the more excellent it is: The Sun is the fountain of Light:
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and the neerer any thing comes to the Sun, the more light it hath. Fire is the fountain of warmth, and heat;
and the nearer any thing comes to the Sun, the more Light it hath. Fire is the fountain of warmth, and heat;
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and the neerer any thing comes unto the fire, the more warm it is. Why, The Deitie is the Fountain of all Holiness;
and the nearer any thing comes unto the fire, the more warm it is. Why, The Deity is the Fountain of all Holiness;
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and Jesus Christ is so neer unto it, as Mediator; that the Apostle saies, In Him the fulness of the God Head dwells.
and jesus christ is so near unto it, as Mediator; that the Apostle Says, In Him the fullness of the God Head dwells.
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And surely therefore, there must needs be an infinite treasury of Grace, and Holinesse in Him. And surely Therefore, there must needs be an infinite treasury of Grace, and Holiness in Him.
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The Saints (you know) of the Old-Testament, they were very Holy;
The Saints (you know) of the Old-Testament, they were very Holy;
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Abraham, and Isaac, and Jacob, and Joseph, and Moses, and Samuel, and David, and Solomon; they were full of Grace, and Holinesse:Abraham, and Isaac, and Jacob, and Joseph, and Moses, and Samuel, and David, and Solomon; they were full of Grace, and Holiness:
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and yet these were but types of Christ, they were but shadows of Christ.
and yet these were but types of christ, they were but shadows of christ.
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Now the type and the shadow does fall infinitly short of the thing typified, and of the substance:
Now the type and the shadow does fallen infinitely short of the thing typified, and of the substance:
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And therefore, if there were so much Grace, and Holinesse in things that were but a shadow of Christ;
And Therefore, if there were so much Grace, and Holiness in things that were but a shadow of christ;
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if there was so much Wisdome, and Holinesse in others of them that were but the type:
if there was so much Wisdom, and Holiness in Others of them that were but the type:
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Oh! what an infinit treasury of Grace, and Holinesse must there be in Christ Himself. This is the first Proposition.
Oh! what an infinite treasury of Grace, and Holiness must there be in christ Himself. This is the First Proposition.
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Secondly, As there is an infinit treasury of Grace, and Holinesse in Jesus Christ: So whatever Grace, and holiness Christ as Mediator hath received by God the Father;
Secondly, As there is an infinite treasury of Grace, and Holiness in jesus christ: So whatever Grace, and holiness christ as Mediator hath received by God the Father;
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He hath not received it for Himself, but for others:
He hath not received it for Himself, but for Others:
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Pray mark it, Whatsoever Grace, and Holines is in Jesus Christ as Mediator, (I do not speak of Him as God,
Pray mark it, Whatsoever Grace, and Holiness is in jesus christ as Mediator, (I do not speak of Him as God,
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but as Mediator) He hath not received it for Himselfe, but for others.
but as Mediator) He hath not received it for Himself, but for Others.
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Jesus Christ was not Baptized for Himself, but for finners, stood in the place of sinners when He was Baptized.
jesus christ was not Baptised for Himself, but for finners, stood in the place of Sinners when He was Baptised.
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Jesus Christ died not for Himself, but for us.
jesus christ died not for Himself, but for us.
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When Christ ascended up to Heaven, He went not for Himself only, but saith He, I go to prepare a place for you.
When christ ascended up to Heaven, He went not for Himself only, but Says He, I go to prepare a place for you.
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And so when Christ received gifts; (saies the Apostle) He received gifts for men; And so when christ received Gifts; (Says the Apostle) He received Gifts for men;
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not for Himselfe, but for others: He received gifts for men.
not for Himself, but for Others: He received Gifts for men.
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The woman hath milk in her breasts, but not for her selfe but for her child.
The woman hath milk in her breasts, but not for her self but for her child.
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The Sun hath abundance of light in his body, 'tis not for himself, but for the world.
The Sun hath abundance of Light in his body, it's not for himself, but for the world.
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And so Jesus Christ, He hath received abundance of grace, and holinesse; but 'tis not for Himself but for others.
And so jesus christ, He hath received abundance of grace, and holiness; but it's not for Himself but for Others.
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And therefore pray mark what He saies, in John, 17.19. And for their sakes I sanctifie My self, that they also might be sanctified through the Truth.
And Therefore pray mark what He Says, in John, 17.19. And for their sakes I sanctify My self, that they also might be sanctified through the Truth.
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He does not say, for My own sake do I sanctifie My self, but for their sakes:
He does not say, for My own sake do I sanctify My self, but for their sakes:
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For their sakes I sanctifie my self, that they also might be sanctified through the Truth. For their sakes I sanctify my self, that they also might be sanctified through the Truth.
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There are certain Official parts in the body (you know) that stand as Officers unto all the rest.
There Are certain Official parts in the body (you know) that stand as Officers unto all the rest.
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The stomack hath a great deal of meat in it, but it hath not that meat for it self but that it may communicate to all the members.
The stomach hath a great deal of meat in it, but it hath not that meat for it self but that it may communicate to all the members.
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The liver hath a great deal of blood in it but the liver hath not the blood in it for it self,
The liver hath a great deal of blood in it but the liver hath not the blood in it for it self,
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but that it may communicate it unto all the parts. And the head, it hath all the fences seated in it, it hath many spirits:
but that it may communicate it unto all the parts. And the head, it hath all the fences seated in it, it hath many spirits:
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but not for it self, but for the members. So Jesus Christ, who is the Head of the Church:
but not for it self, but for the members. So jesus christ, who is the Head of the Church:
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whatsoever Grace, and Holinesse, as Mediator, He hath received; He hath not received for Himselfe, but for others.
whatsoever Grace, and Holiness, as Mediator, He hath received; He hath not received for Himself, but for Others.
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This may make the Saints, and People of God to come with boldnesse to the Throne of Grace:
This may make the Saints, and People of God to come with boldness to the Throne of Grace:
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Hath Christ received for others, & not for Himself;
Hath christ received for Others, & not for Himself;
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Then why not for me? Lord, why not for me? Now you shal see that further proved in the 61. Chap. of Esay. the 1. & 2. verses. The Spirit of the Lord God is on me,
Then why not for me? Lord, why not for me? Now you shall see that further proved in the 61. Chap. of Isaiah. the 1. & 2. Verses. The Spirit of the Lord God is on me,
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because the Lord hath anointed me to preach good tydings unto the meek;
Because the Lord hath anointed me to preach good tidings unto the meek;
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He hath sent me to bind up the broken hearted, to proclaim liberty to the captives,
He hath sent me to bind up the broken hearted, to proclaim liberty to the captives,
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and the opening of the prison to them that are bound.
and the opening of the prison to them that Are bound.
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To proclaim the acceptable yeer of the Lord, and the day of vengeance of our God, to comfort all that mourn: To proclaim the acceptable year of the Lord, and the day of vengeance of our God, to Comfort all that mourn:
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They are the words of Christ, spoken in the Person of Christ: as if he had said thus:
They Are the words of christ, spoken in the Person of christ: as if he had said thus:
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There are a generation of men in the world, that are taken captive by their sins;
There Are a generation of men in the world, that Are taken captive by their Sins;
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and lie bound in chains, and irons by Satan: and they are broken, and bowed down greatly under the burden of them:
and lie bound in chains, and irons by Satan: and they Are broken, and bowed down greatly under the burden of them:
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Now God the Father, He hath design'd me, to go open the prison dores to these poor captives:
Now God the Father, He hath designed me, to go open the prison doors to these poor captives:
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and because God the Father hath design'd me to it;
and Because God the Father hath designed me to it;
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therefore the Spirit of the Lord is upon me, (not in me) therefore the Spirit of the Lord is upon me,
Therefore the Spirit of the Lord is upon me, (not in me) Therefore the Spirit of the Lord is upon me,
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because the Lord hath anointed me to preach good tydings unto the meek.
Because the Lord hath anointed me to preach good tidings unto the meek.
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So that you see now, that anointing that falls upon the head of Christ, it falls not upon Him for Himself, barely,
So that you see now, that anointing that falls upon the head of christ, it falls not upon Him for Himself, barely,
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but that it may run down upon all His members. That is a second Proposition. Thirdly, As there is an infinite treasury of grace, and holiness in Christ:
but that it may run down upon all His members. That is a second Proposition. Thirdly, As there is an infinite treasury of grace, and holiness in christ:
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which He hath not received for Himself, but for others:
which He hath not received for Himself, but for Others:
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So (in the third place,) there is an infinite propension, and willingness in Jesus Christ to communicate this grace unto the children of men. Pray mark it:
So (in the third place,) there is an infinite propension, and willingness in jesus christ to communicate this grace unto the children of men. Pray mark it:
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There is an infinit propension, and willingnesse in Jesus Christ; to communicate, and give out his grace unto the children of men.
There is an infinite propension, and willingness in jesus christ; to communicate, and give out his grace unto the children of men.
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He is faithful (saies the Apostle) in all His house as Moses was. Now if Jesus Christ should receive gifts for men, for others; He is faithful (Says the Apostle) in all His house as Moses was. Now if jesus christ should receive Gifts for men, for Others;
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and then run away with all, and not be willing to give them out; He could not be faithful: but faithful He is.
and then run away with all, and not be willing to give them out; He could not be faithful: but faithful He is.
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Look I pray for this in the 16. Psal. 2 v. Thou hast said unto the Lord, Thou art my Lord, my goodness not for thee:
Look I pray for this in the 16. Psalm 2 v. Thou hast said unto the Lord, Thou art my Lord, my Goodness not for thee:
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but for the Saints that are in the earth, and for the excellent in whom are all my delight. You reade the words thus:but for the Saints that Are in the earth, and for the excellent in whom Are all my delight. You read the words thus:
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Thou hast said unto the Lord, Thou art my Lord; my goodnesse extendeth not to thee.
Thou hast said unto the Lord, Thou art my Lord; my Goodness extendeth not to thee.
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But in the Hebrew, the word extendeth is not. Thou art my Lord: my goodnesse not for thee:
But in the Hebrew, the word extendeth is not. Thou art my Lord: my Goodness not for thee:
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but for the Saints that are in the earth. That these words are spoken of Christ.
but for the Saints that Are in the earth. That these words Are spoken of christ.
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Pray reade the Four last verses; I have set the Lord alwayes before me:
Pray read the Four last Verses; I have Set the Lord always before me:
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(at the 8. ver.) because He is at my right hand, I shall not be moved.
(At the 8. ver.) Because He is At my right hand, I shall not be moved.
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Therefore my heart is glad, and my glory rejoyceth: my flesh also shall rest in hope.
Therefore my heart is glad, and my glory Rejoiceth: my Flesh also shall rest in hope.
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For thou wilt not leave my soul in Hell; neither wilt thou suffer thy holy One to see corruption. For thou wilt not leave my soul in Hell; neither wilt thou suffer thy holy One to see corruption.
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Now compare these words with what the Apostle saies in Acts, 2.25. David speaketh concerning him, (mark) For I foresaw the Lord alwayes before my face, he is on my right hand, I shall not be moved:
Now compare these words with what the Apostle Says in Acts, 2.25. David speaks Concerning him, (mark) For I foresaw the Lord always before my face, he is on my right hand, I shall not be moved:
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Therefore did my heart rejoyce, and my tongue was glad: Moreover also, my flesh shall rest in hope:
Therefore did my heart rejoice, and my tongue was glad: Moreover also, my Flesh shall rest in hope:
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Because thou will not leave my soul in hell, (the same viorde) neither wilt thou suffer thine holy One to see corruption. Because thou will not leave my soul in hell, (the same viorde) neither wilt thou suffer thine holy One to see corruption.
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Mark what is said then, at the 29. ver. the Apostle proves, That these words of the Psalm, must needs be understood of Christ,
Mark what is said then, At the 29. ver. the Apostle Proves, That these words of the Psalm, must needs be understood of christ,
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and not of David. Men and brethren, (saies he) let me freily speak unto you of the Patriarch David, that he is both dead and buried,
and not of David. Men and brothers, (Says he) let me freily speak unto you of the Patriarch David, that he is both dead and buried,
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and his Sepulcher is with us unto this day. and his Sepulcher is with us unto this day.
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Therefore (saies he) these words cannot be understood of David, but must be understood of Christ.
Therefore (Says he) these words cannot be understood of David, but must be understood of christ.
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Now then, this Psalm being thus to be understood of Christ, saies Christ, Lord, Thomi•t my Lord:
Now then, this Psalm being thus to be understood of christ, Says christ, Lord, Thomi•t my Lord:
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my goodness is not for thee:
my Goodness is not for thee:
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but for the Saints that are in the earth, and for the excellent in whom is all my delight. but for the Saints that Are in the earth, and for the excellent in whom is all my delight.
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They are my delight, and therefore what goodnesse I have from thee, I am willing to give it out again unto them,
They Are my delight, and Therefore what Goodness I have from thee, I am willing to give it out again unto them,
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because al my delight is in them.
Because all my delight is in them.
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Do you not think, that a man is willing to eat his meat when he is a hungry I ray look into the 4. chaptes of John, and you shall see what was Christs meat (verse the 34.) Jesus faith unto them, My meat is to do the will of Him that sent Me, and to finish His Work.
Do you not think, that a man is willing to eat his meat when he is a hungry I ray look into the 4. chaptes of John, and you shall see what was Christ meat (verse the 34.) jesus faith unto them, My meat is to do the will of Him that sent Me, and to finish His Work.
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My meat is to do the will of Him that sent Me: What is that? Finish His Work:
My meat is to do the will of Him that sent Me: What is that? Finish His Work:
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What is that? You reade before in the, 61 Esay, That the Spirit of the Lord was upon Him:
What is that? You read before in thee, 61 Isaiah, That the Spirit of the Lord was upon Him:
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and God the Father had anointed Him to open the prison door. and God the Father had anointed Him to open the prison door.
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Now therefore (saith He) look how willing a man is to eat his meat when he is a hungry:
Now Therefore (Says He) look how willing a man is to eat his meat when he is a hungry:
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So willing am I to releeve poor sinners, to open the prison dore to poor captive souls.
So willing am I to relieve poor Sinners, to open the prison door to poor captive Souls.
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Tender hearted Mothers, are you willing to give your Children suck? to have your breasts drawn? Yes:
Tender hearted Mother's, Are you willing to give your Children suck? to have your breasts drawn? Yes:
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Why so? Truly, not only because of my child, but the truth is, unless my breasts be drawn 'tis a pain to me:
Why so? Truly, not only Because of my child, but the truth is, unless my breasts be drawn it's a pain to me:
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not only for my child therefore, but for my own ease also, you will say.
not only for my child Therefore, but for my own ease also, you will say.
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Why, brethren, the Humanity of Jesus Christ, is (as I may so speak) the breasts of the Deity;
Why, brothers, the Humanity of jesus christ, is (as I may so speak) the breasts of the Deity;
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by which we suck out all the holiness, and grace which we have: and if Jesus Christs breasts be not drawn, He counts it a pain to Him.
by which we suck out all the holiness, and grace which we have: and if jesus Christ breasts be not drawn, He counts it a pain to Him.
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And therefore He complains so in the Gospel: I came unto mine own, and mine own received me not;
And Therefore He complains so in the Gospel: I Come unto mine own, and mine own received me not;
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They will not draw My breasts; He counts it a pain to Him. Tell me, are you willing to receive grace? Yes:
They will not draw My breasts; He counts it a pain to Him. Tell me, Are you willing to receive grace? Yes:
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If you be willing to receive grace, Jesus Christ is willing to give it:
If you be willing to receive grace, jesus christ is willing to give it:
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for you cannot be willing, if He were not willing first, your willingness does come from His. But I pray, what grace are you willing to have Oh! saies one, I am a poor ignorant creature:
for you cannot be willing, if He were not willing First, your willingness does come from His. But I pray, what grace Are you willing to have Oh! Says one, I am a poor ignorant creature:
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I would fain, I would fain have more knowledge. Oh! saies one, I am one of great Passions, and of a disordered life;
I would fain, I would fain have more knowledge. Oh! Says one, I am one of great Passion, and of a disordered life;
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and, Oh! that I had my life better ordered. Oh! saies another, I am a poor guilty soul;
and, Oh! that I had my life better ordered. Oh! Says Another, I am a poor guilty soul;
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and I would have pardon, I would have pardoning grace. Now I'le appeal to you:
and I would have pardon, I would have pardoning grace. Now I'll appeal to you:
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Whether do you not think, that an honest man is willing to do the work of his office? Can a man be an honest man,
Whither doe you not think, that an honest man is willing to do the work of his office? Can a man be an honest man,
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and not be willing to do the work of his office? This is the Office of Jesus Christ.
and not be willing to do the work of his office? This is the Office of jesus christ.
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He is a Prophet, and therefore He must be willing to teach you you that complain that you are ignorant.
He is a Prophet, and Therefore He must be willing to teach you you that complain that you Are ignorant.
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This is the Office of Jesus Christ to be a King; and therefore He is willing to direct you; and to order you:
This is the Office of jesus christ to be a King; and Therefore He is willing to Direct you; and to order you:
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You that complain of distemper, and disorder.
You that complain of distemper, and disorder.
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This is the Office of Christ to be a Priest, and therfore He is willing to satisfie for you:
This is the Office of christ to be a Priest, and Therefore He is willing to satisfy for you:
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and indeed, if Jesus Christ were not willing to give out His grace unto the children of men, He would never lay it upon such conditions as He does.
and indeed, if jesus christ were not willing to give out His grace unto the children of men, He would never lay it upon such conditions as He does.
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When a man is unwilling to do a thing for another, He will put it upon hard conditions:
When a man is unwilling to do a thing for Another, He will put it upon hard conditions:
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As Saul, being unwilling to give his Daughter to David, He put it upon hard conditions.
As Saul, being unwilling to give his Daughter to David, He put it upon hard conditions.
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But now, what does Jesus Christ require? What does the Lord Jesus Christ require, for the Communication of His grace? But only this, that you do receive it:
But now, what does jesus christ require? What does the Lord jesus christ require, for the Communication of His grace? But only this, that you do receive it:
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Mark, only this, that we do receive it; a condition indeed, that is no condition: I say, a condition that is no condition, because he promises strength to receive also. Oh! my beloved:
Mark, only this, that we do receive it; a condition indeed, that is no condition: I say, a condition that is no condition, Because he promises strength to receive also. Oh! my Beloved:
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Why should we cumber the way to Heaven with Preparations, and Qualifications, and Precedaneous conditions? There are no In-coms, no In-coms to be paid at our coming in to Jesus Christ; there are no Precedaneous conditions:
Why should we cumber the Way to Heaven with Preparations, and Qualifications, and Precedaneous conditions? There Are no Incomes, no Incomes to be paid At our coming in to jesus christ; there Are not Precedaneous conditions:
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Grace is free, and Mercy is free, and Christ is free, and His Love is free:
Grace is free, and Mercy is free, and christ is free, and His Love is free:
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there is an infinite Propension in Jesus Christ, to communicate this His Grace to the children of men. This is the third Proposition.
there is an infinite Propension in jesus christ, to communicate this His Grace to the children of men. This is the third Proposition.
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Fourthly, As Christ is infinitly willing:
Fourthly, As christ is infinitely willing:
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So (in the Fourth place) there is nothing, either in Heaven, or in earth that can hinder Him from doing al. For now, grant all the former Three:
So (in the Fourth place) there is nothing, either in Heaven, or in earth that can hinder Him from doing all For now, grant all the former Three:
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That there is an infinite treasury of Grace in Christ. That He hath not received it for Himself, but others.
That there is an infinite treasury of Grace in christ. That He hath not received it for Himself, but Others.
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That He is infinitly willing to give it out unto the children of men. Yet, if He can be hindred; al the former is nothing:
That He is infinitely willing to give it out unto the children of men. Yet, if He can be hindered; all the former is nothing:
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Mark therefore the Fourth, (and then we come to the Use.) There is nothing, either in Heaven,
Mark Therefore the Fourth, (and then we come to the Use.) There is nothing, either in Heaven,
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or Earth, that can hinder Jesus Christ from communicating His Grace.
or Earth, that can hinder jesus christ from communicating His Grace.
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I work, (saies God) and who shall let? And I communicat My grace (saies Christ) and who shall hinder? If any thing can hinder it must be either Satan without us, or our sins within us: I work, (Says God) and who shall let? And I communicate My grace (Says christ) and who shall hinder? If any thing can hinder it must be either Satan without us, or our Sins within us:
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Satan without cannot hinder, he could not go into the herd of swine, he could not destroy a hog, a sow, a pig till he had leave from Christ:
Satan without cannot hinder, he could not go into the heard of Swine, he could not destroy a hog, a sow, a pig till he had leave from christ:
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and can Satan hinder then, when Christ intends to communicate His grace? He is called the strong man,
and can Satan hinder then, when christ intends to communicate His grace? He is called the strong man,
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but Christ is called the stronger than he. Peter, Peter (saies our Saviour) Satan hath desired to winnow thee;
but christ is called the Stronger than he. Peter, Peter (Says our Saviour) Satan hath desired to winnow thee;
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but I have prayed that thy faith fail not. but I have prayed that thy faith fail not.
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I, one prayer, one prayer by Jesus Christ is stronger than all the temptations of Satan. Satan cannot hinder.
I, one prayer, one prayer by jesus christ is Stronger than all the temptations of Satan. Satan cannot hinder.
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Nor can our sins within hinder.
Nor can our Sins within hinder.
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For if you look into the 2. Chapter of Titus: 'tis said there, at the 14. verse, He gave Himself for us, that He might redeem us from al iniquity.
For if you look into the 2. Chapter of Titus: it's said there, At the 14. verse, He gave Himself for us, that He might Redeem us from all iniquity.
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If from All iniquity, then from unbeleef. Then unbeleef cannot hinder. If a King come on purpose to pardon All Rebellion;
If from All iniquity, then from unbelief. Then unbelief cannot hinder. If a King come on purpose to pardon All Rebellion;
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if he be able, and willing, and come on purpose to pardon All Rebellion: then no one Rebellion can hinder, can be a reason why he should not pardon.
if he be able, and willing, and come on purpose to pardon All Rebellion: then no one Rebellion can hinder, can be a reason why he should not pardon.
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The Covenant that God makes with His;
The Covenant that God makes with His;
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is like the Covenant that He made with Noah; as you reade in the 54. Chapter of Esay, the 8. and 9. verses:
is like the Covenant that He made with Noah; as you read in the 54. Chapter of Isaiah, the 8. and 9. Verses:
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In a little wrath I hid my face from thee, for a moment; but with everlasting kindness will I have mercy on thee: saith the Lord thy redeemer: In a little wrath I hid my face from thee, for a moment; but with everlasting kindness will I have mercy on thee: Says the Lord thy redeemer:
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for this is as the waters of Noah unto me: for as I have sworn that the waters of Noah should no more go over the earth;
for this is as the waters of Noah unto me: for as I have sworn that the waters of Noah should no more go over the earth;
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so have I sworn that I would not be wrath with thee, nor rebuke thee. so have I sworn that I would not be wrath with thee, nor rebuke thee.
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Mark, The Covenant God would make with His people, is like the Covenant that He made with Noah: The Covenant that He made with Noah, what is that? Pray now look into the, 8. Chapter of Genesis, & the 21. verse.
Mark, The Covenant God would make with His people, is like the Covenant that He made with Noah: The Covenant that He made with Noah, what is that? prey now look into thee, 8. Chapter of Genesis, & the 21. verse.
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Noah being come out of the Ark, and offering unto the Lord; The Lord smel'd a sweet savour: Noah being come out of the Ark, and offering unto the Lord; The Lord smelled a sweet savour:
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and the Lord said in His heart, I will not again curse the ground any more for mans sake;
and the Lord said in His heart, I will not again curse the ground any more for men sake;
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for the imagination of mans heart is evil from his youth. for the imagination of men heart is evil from his youth.
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I think it should rather be read thus, according to the Hebrew: I will not again curse the ground any more for mans sake;
I think it should rather be read thus, according to the Hebrew: I will not again curse the ground any more for men sake;
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although the imagination of mans heart is evil from his youth:although the imagination of men heart is evil from his youth:
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although: ye read it, for: I wil not again curse the ground any more for mans sake;although: you read it, for: I will not again curse the ground any more for men sake;
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for, the imagination of mans heart is evil from his youth: One would think He should rather say thus:for, the imagination of men heart is evil from his youth: One would think He should rather say thus:
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I wil curse the ground again, and I will bring a new floud, for the imagination of mans heart is evil from his youth.
I will curse the ground again, and I will bring a new flood, for the imagination of men heart is evil from his youth.
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No, but the Covenant that God made with Noah, was thus:
No, but the Covenant that God made with Noah, was thus:
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I do now make a Covenant with man-kind, that the world shall never be drowned again:
I do now make a Covenant with mankind, that the world shall never be drowned again:
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yea, Though man do sin, yet the world shall not be drown'd again.
yea, Though man do sin, yet the world shall not be drowned again.
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This is the Covenant that the Lord made with Noah: The Lord did not make such a Covenant as this:
This is the Covenant that the Lord made with Noah: The Lord did not make such a Covenant as this:
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I do promise, that the world shall not be drown'd again, if man do not fin.
I do promise, that the world shall not be drowned again, if man do not fin.
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No, but the Covenant that the Lord made with Noah was thus: But I promise the world shall not be drown'd again, Though men do sin again:
No, but the Covenant that the Lord made with Noah was thus: But I promise the world shall not be drowned again, Though men do sin again:
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this is the Covenant the Lord made with Noah: it was so far from running upon a condition, that it runs crosse to all conditions.
this is the Covenant the Lord made with Noah: it was so Far from running upon a condition, that it runs cross to all conditions.
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So now the Lord saies concerning a poor Beleever: I do take this soul into Covenant with Me:
So now the Lord Says Concerning a poor Believer: I do take this soul into Covenant with Me:
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Yea, and Though he do sin, yet notwithstanding I will pardon him, and this soul shall never lye under water again, shall never lye under water again:
Yea, and Though he do sin, yet notwithstanding I will pardon him, and this soul shall never lie under water again, shall never lie under water again:
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his sin shall not hinder My grace; he shall never lye under water again:
his since shall not hinder My grace; he shall never lie under water again:
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for as the Covenant I made with Noah, such is the Covenant I make with every beleever.
for as the Covenant I made with Noah, such is the Covenant I make with every believer.
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And beloved, if indeed that we could hinder Christ, when He comes to communicate His grace; if our sins could hinder:
And Beloved, if indeed that we could hinder christ, when He comes to communicate His grace; if our Sins could hinder:
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then we might resist grace, with an Overcoming resistance. 'Tis true, a man may resist the grace of God, with A gain-saying resistance; but he cannot resist the grace of God, with an overcoming resistance.
then we might resist grace, with an Overcoming resistance. It's true, a man may resist the grace of God, with A gainsaying resistance; but he cannot resist the grace of God, with an overcoming resistance.
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Whatsoever is overcome, is overcome by a stronger: Man, (I say) cannot resist with an overcoming resistance.
Whatsoever is overcome, is overcome by a Stronger: Man, (I say) cannot resist with an overcoming resistance.
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Pray do but consider well the Covenant of Grace: saies the Lord in that:
Pray do but Consider well the Covenant of Grace: Says the Lord in that:
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I will take away the heart of stone, and I will give an heart of flesh: I will take away the heart of stone, and I will give an heart of Flesh:
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and I will cause ye to walk in my waies; and I will put My Spirit into you. and I will cause you to walk in my ways; and I will put My Spirit into you.
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I will take away the heart of stone:
I will take away the heart of stone:
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What is that? a stone is hard, a hard thing does not yeeld to the touch, a soft thing yeelds.
What is that? a stone is hard, a hard thing does not yield to the touch, a soft thing yields.
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Pharaoh had a hard heart, and therefore he yeelded not. When therefore, the Lord makes such a promise as this;Pharaoh had a hard heart, and Therefore he yielded not. When Therefore, the Lord makes such a promise as this;
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I will take away the heart of stone: I will take away the heart of stone:
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What is His meaning? His meaning is plainly, I will take away the un-yeelding, the resisting disposition that is in man.
What is His meaning? His meaning is plainly, I will take away the unyielding, the resisting disposition that is in man.
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Now therefore, when the Lord makes such a promise as this:
Now Therefore, when the Lord makes such a promise as this:
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That He will put His Spirit into them, and cause them to walk in His waies: That He will put His Spirit into them, and cause them to walk in His ways:
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Our resisting can be no hindrance: Why? because the Lord hath made a promise to take away our resisting.
Our resisting can be no hindrance: Why? Because the Lord hath made a promise to take away our resisting.
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If the Covenant had run thus: I will put My Spirit into you, and cause you to walk in My waies;
If the Covenant had run thus: I will put My Spirit into you, and cause you to walk in My ways;
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upon this condition, that you do not resist, then we could hinder:
upon this condition, that you do not resist, then we could hinder:
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but the Lord in the same promise that He does say, I will put My Spirit into them,
but the Lord in the same promise that He does say, I will put My Spirit into them,
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and cause them to walk in My waies: and cause them to walk in My ways:
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He doth also promise to take away the resisting heart, to take away the spirit of resisting.
He does also promise to take away the resisting heart, to take away the Spirit of resisting.
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I will take away the heart of stone: there's the resisting: And I will cause them to walk in My waies. I will take away the heart of stone: there's the resisting: And I will cause them to walk in My ways.
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So that our sins cannot hinder. Now then, put al these together: There's an infinit treasury of grace, and holiness in Jesus Christ.
So that our Sins cannot hinder. Now then, put all these together: There's an infinite treasury of grace, and holiness in jesus christ.
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This He hath not received for Himselfe, but for others.
This He hath not received for Himself, but for Others.
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There is an infinite propension, and willingness in Him, to give out this grace unto the children of men.
There is an infinite propension, and willingness in Him, to give out this grace unto the children of men.
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And nothing either in Heaven or earth can hinder Him: Surely therefor, there is the Communication of the Fulness of Jesus Christ, unto all Beleevers
And nothing either in Heaven or earth can hinder Him: Surely Therefore, there is the Communication of the Fullness of jesus christ, unto all Believers
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You will say unto me then: Why are Beleevers then so empty of Grace? 'Tis the ordinary complaint:
You will say unto me then: Why Are Believers then so empty of Grace? It's the ordinary complaint:
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Oh! I am full of evil: Oh my heart is empty of all that is good: Beleevers they complain thus:
Oh! I am full of evil: O my heart is empty of all that is good: Believers they complain thus:
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How can this Doctrine be true, if this experience be good? I answer:
How can this Doctrine be true, if this experience be good? I answer:
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First, The Fulnesse of Grace which is in a Beleever, is many times hid from the world, and from himself:
First, The Fullness of Grace which is in a Believer, is many times hid from the world, and from himself:
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When you go to the Sea side, you see the water, you see abundance of water:
When you go to the Sea side, you see the water, you see abundance of water:
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& ye hear the water roaring, and raging, and making a noise:
& you hear the water roaring, and raging, and making a noise:
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but you do not see the Gold, and the Silver that lies at the bottom of the Sea:
but you do not see the Gold, and the Silver that lies At the bottom of the Sea:
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you see the water of the Sea;
you see the water of the Sea;
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but you do not see the wealth that is in the Sea. So now, when you go and look upon a Beleever;
but you do not see the wealth that is in the Sea. So now, when you go and look upon a Believer;
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you behold his troubles, you see his waves, and al the troubles that beat upon him:
you behold his Troubles, you see his waves, and all the Troubles that beatrice upon him:
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Oh! but the wealth of a Beleever;
Oh! but the wealth of a Believer;
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the Fulness of a Beleever, the Fulnes of Christ that is in him, that you see not, 'tis hid from the world,
the Fullness of a Believer, the Fullness of christ that is in him, that you see not, it's hid from the world,
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and 'tis hid from himself, many times. And therefore (saies the Apostle) Our life is hid with God in Christ:
and it's hid from himself, many times. And Therefore (Says the Apostle) Our life is hid with God in christ:
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When Christ who is our life shall appear, then shall we also appear with Him in glory. When christ who is our life shall appear, then shall we also appear with Him in glory.
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Secondly, Though there be a communication of the Fulnesse of Christ unto all Beleevers: yet He does communicate as a universal Cause.
Secondly, Though there be a communication of the Fullness of christ unto all Believers: yet He does communicate as a universal Cause.
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The universall Cause doth seldom or never produce particular effects, but with a concurrence of particular Causes.
The universal Cause does seldom or never produce particular effects, but with a concurrence of particular Causes.
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The Sun is the universal Cause of all the fruitfulnesse that is upon the earth:
The Sun is the universal Cause of all the fruitfulness that is upon the earth:
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Yet notwithstanding, it does produce the Fruit, (your Corne, Barly, and Rye, and Wheat;) with the help of man:
Yet notwithstanding, it does produce the Fruit, (your Corn, Barley, and Rye, and Wheat;) with the help of man:
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The ground is plowen, and sowen.
The ground is plowen, and sown.
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The River, or the Fountain is the universal Cause of the Water that yee have in your houses:
The River, or the Fountain is the universal Cause of the Water that ye have in your houses:
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but yet notwithstanding, you have not this Water, but by pipes, and conveyance; and when ye want water in your house, you do not say;
but yet notwithstanding, you have not this Water, but by pipes, and conveyance; and when you want water in your house, you do not say;
cc-acp av a-acp, pn22 vhb xx d n1, cc-acp p-acp n2, cc n1; cc c-crq pn22 vvb n1 p-acp po22 n1, pn22 vdb xx vvi;
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There is no water in the Thames, there's no water in the Fountain: No, but surely the pipe is broken, the pipe is stopt;
There is no water in the Thames, there's no water in the Fountain: No, but surely the pipe is broken, the pipe is stopped;
pc-acp vbz dx n1 p-acp dt np1, pc-acp|vbz dx n1 p-acp dt n1: uh-dx, cc-acp av-j dt n1 vbz vvn, dt n1 vbz vvn;
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or we want some pipe or other. So now, when you want Grace, and when you are empty of Grace; you are not to say;
or we want Some pipe or other. So now, when you want Grace, and when you Are empty of Grace; you Are not to say;
cc pns12 vvb d n1 cc n-jn. av av, c-crq pn22 vvb n1, cc c-crq pn22 vbr j pp-f n1; pn22 vbr xx pc-acp vvi;
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Oh! it is because there is not enough in Christ, or Christ is not willing; but rather, surely the pipe is broken, or we want this, or that Ordinance:
Oh! it is Because there is not enough in christ, or christ is not willing; but rather, surely the pipe is broken, or we want this, or that Ordinance:
uh pn31 vbz p-acp pc-acp vbz xx av-d p-acp np1, cc np1 vbz xx j; cc-acp av-c, av-j dt n1 vbz vvn, cc pns12 vvb d, cc d n1:
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the pipe is not clean, the pipe is stopt, and therefore we are so empty of Grace as we are.
the pipe is not clean, the pipe is stopped, and Therefore we Are so empty of Grace as we Are.
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Thirdly, Though there be a communication of the Fulnesse of Christ unto all Beleevers:
Thirdly, Though there be a communication of the Fullness of christ unto all Believers:
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yet notwith standing he does it in proportion. (Mark) Christ does give unto every man according to the place that he bears in his body:
yet notwith standing he does it in proportion. (Mark) christ does give unto every man according to the place that he bears in his body:
av av vvg pns31 vdz pn31 p-acp n1. (n1) np1 vdz vvi p-acp d n1 vvg p-acp dt n1 cst pns31 vvz p-acp po31 n1:
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As the soul, the soul sends forth life, and motion to all the members;
As the soul, the soul sends forth life, and motion to all the members;
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but the soul does not give a hearing faculty unto the eye, nor the soul does not give a seeing faculty unto the eare;
but the soul does not give a hearing faculty unto the eye, nor the soul does not give a seeing faculty unto the ear;
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neither can the foot say, I have nothing from the soul, because I cannot speak like the tongue:
neither can the foot say, I have nothing from the soul, Because I cannot speak like the tongue:
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neither can the tongue say, I have nothing from the soul, because I cannot walk like the foot.
neither can the tongue say, I have nothing from the soul, Because I cannot walk like the foot.
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So the Lord Jesus Christ, He doth observe what place every man doth bear in His Body,
So the Lord jesus christ, He does observe what place every man does bear in His Body,
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& accordingly He doth give forth Grace unto men. You cannot say thus:
& accordingly He does give forth Grace unto men. You cannot say thus:
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Surely, I have none of Christ, because I cannot pray, and do so as others do:
Surely, I have none of christ, Because I cannot pray, and do so as Others do:
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But mark, what is the place the you do bear in the Body of Christ, and you may go to Christ for strength for that:
But mark, what is the place the you do bear in the Body of christ, and you may go to christ for strength for that:
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you may say thus, Lord through thy Grace thou hast given me such a place in Thy Body,
you may say thus, Lord through thy Grace thou hast given me such a place in Thy Body,
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and I want strength for that; O! let me have it from Thee. Fourthly, Though there be a communication of the Fulnesse of Christ unto all Beleevers:
and I want strength for that; OH! let me have it from Thee. Fourthly, Though there be a communication of the Fullness of christ unto all Believers:
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yet 'tis according to their necessities, and wants. The lace (you know) 'tis laid upon the seam;
yet it's according to their necessities, and Wants. The lace (you know) it's laid upon the seam;
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upon the seam there lyes the lace: lace indeed, may be laid upon the whol cloath;
upon the seam there lies the lace: lace indeed, may be laid upon the Whole cloth;
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but ordinarily, your silken-lace, your silver-lace, your golden-lace; 'tis laid upon the seam.
but ordinarily, your silken-lace, your silver-lace, your golden-lace; it's laid upon the seam.
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Now the Lord Jesus Christ, He knows all the seams of your life, all the seams of your life:
Now the Lord jesus christ, He knows all the seams of your life, all the seams of your life:
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there He laies His Golden-Lace on.
there He lays His Golden-Lace on.
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Mark therefore, what are the seams of thy life, and see if Christ hath not laid on something there.
Mark Therefore, what Are the seams of thy life, and see if christ hath not laid on something there.
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pa Take but these Four Considerations together, and there is a sufficient Answer to that Objection. I come to the Application.
Paul Take but these Four Considerations together, and there is a sufficient Answer to that Objection. I come to the Application.
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And whilst I stand upon this point: Me thinks here I see, the transcendant excellency of the Saints, & of Beleevers; And while I stand upon this point: Me thinks Here I see, the Transcendent excellency of the Saints, & of Believers;
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and the betterness of their condition, above the men of the world, though they be never so Rich, or Great, Beloved!
and the betterness of their condition, above the men of the world, though they be never so Rich, or Great, beloved!
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Every man is according to the fulnesse that he doth live upon: There is the Fulnesse of the Earth;
Every man is according to the fullness that he does live upon: There is the Fullness of the Earth;
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The Earth is the Lords, and the Fulness thereof. And wicked men, they are said to be filled with this: The Earth is the lords, and the Fullness thereof. And wicked men, they Are said to be filled with this:
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Whose bellies Thou fillest with hid Treasures. Psalme the 17. And there is the Fulnesse of Jesus Christ:Whose bellies Thou Fillest with hid Treasures. Psalm the 17. And there is the Fullness of jesus christ:
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And of this Fulnesse the Saints, and Beleevers do all receive, and partake. Look therefore, what a difference there is between these fulnesse's The fulnesie of the Earth;
And of this Fullness the Saints, and Believers do all receive, and partake. Look Therefore, what a difference there is between these fulnesse's The fulnesie of the Earth;
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And the Fulnesse of Jesus Christ:
And the Fullness of jesus christ:
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such a mighty difference, in point of excellency, there is between a Beleever, though he be never so poor:
such a mighty difference, in point of excellency, there is between a Believer, though he be never so poor:
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and a wicked man-though he be never so rich. Give me leave a little, to open the difference of these Fulnesses to you;
and a wicked man-though he be never so rich. Give me leave a little, to open the difference of these Fullness to you;
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that so you may see the difference betwwen men, and men, and be incouraged unto a godly course.
that so you may see the difference betwwen men, and men, and be encouraged unto a godly course.
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First, The fulness of the world, it is fulness made up of many things. Martha, Martha, (saies Christ) thou art busied about many thing.
First, The fullness of the world, it is fullness made up of many things. Martha, Martha, (Says christ) thou art busied about many thing.
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'Tis a fulness made up of many things; and therefore not a Homogenial fulness:
It's a fullness made up of many things; and Therefore not a Homogenial fullness:
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The fulnes of Christ is a fulnes made up of one thing, the Deitie, in whom the God-head dwells;
The fullness of christ is a fullness made up of one thing, the Deity, in whom the Godhead dwells;
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and therefore 'tis a Homogenial fulness; every part of it is fulness: every part of a Homogenial body, hath the name of the whole:
and Therefore it's a Homogenial fullness; every part of it is fullness: every part of a Homogenial body, hath the name of the Whole:
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Wvery part of water, is called water, though it be but a drop: Every part of fire, is fire, though it be but a spark:
Wvery part of water, is called water, though it be but a drop: Every part of fire, is fire, though it be but a spark:
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And Every part of Heaven, it is called Heaven, though it be but a corner of Heaven.
And Every part of Heaven, it is called Heaven, though it be but a corner of Heaven.
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And so, every part of the Fulness of Jesus Christ, is fulness.
And so, every part of the Fullness of jesus christ, is fullness.
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As the Philosophers say of the soul, Animatota in toto, that the soul is, wholly in the whol, and wholly in every part:
As the Philosophers say of the soul, Animatota in toto, that the soul is, wholly in the Whole, and wholly in every part:
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So the Fulness of Christ, 'tis wholly in the Church, and 'tis wholly in every Beleever.
So the Fullness of christ, it's wholly in the Church, and it's wholly in every Believer.
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Every Beleever may come and say, I have all Christ. But as for the fulness of the world, every one that hath the worlds fulness cannot say so;
Every Believer may come and say, I have all christ. But as for the fullness of the world, every one that hath the world's fullness cannot say so;
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I have all the worlds fulness. Secondly, The fulness of the earth, is a fulness made up of the worser things.I have all the world's fullness. Secondly, The fullness of the earth, is a fullness made up of the Worse things.
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The world, it is a great Body, and it hath in it some things that are of a grosser, more drossy nature:
The world, it is a great Body, and it hath in it Some things that Are of a grosser, more drossy nature:
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and some things that are of a finer nature.
and Some things that Are of a finer nature.
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The fulness of the earth, it is of the drossy, and the grosser part of the world:
The fullness of the earth, it is of the drossy, and the grosser part of the world:
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Oh! but the Fulness of Christ, it is of the finer part; and the fulness that does come from Him unto Beleevers, the best of the bests; wine of the lees;
Oh! but the Fullness of christ, it is of the finer part; and the fullness that does come from Him unto Believers, the best of the bests; wine of the lees;
uh p-acp dt n1 pp-f np1, pn31 vbz pp-f dt jc n1; cc dt n1 cst vdz vvi p-acp pno31 p-acp n2, dt js pp-f dt n2-j; n1 pp-f dt n2;
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and marrow out of the bones; and wine well refined; 'tis of the finer part of the world:
and marrow out of the bones; and wine well refined; it's of the finer part of the world:
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The other is but the grosser, the thicker, the dirtier, the more grosser part. Thirdly, The fulness of the earth, is a fulness that runs into emptiness;
The other is but the grosser, the thicker, the dirtier, the more grosser part. Thirdly, The fullness of the earth, is a fullness that runs into emptiness;
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a fulness that hath an hole at the bottom: Like unto an hour glasse: if you turn it up, the upper part of the glasse is full of sand:
a fullness that hath an hold At the bottom: Like unto an hour glass: if you turn it up, the upper part of the glass is full of sand:
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but because it hath an hole at the bottom, and there stands a glasse beneath it as big as it self;
but Because it hath an hold At the bottom, and there Stands a glass beneath it as big as it self;
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it empties it self into that galsse. Then you turn up the glasse again, and that is full:
it empties it self into that galsse. Then you turn up the glass again, and that is full:
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but because that hath an hole at the bottom, it runs out, having an empty glasse beneath it,
but Because that hath an hold At the bottom, it runs out, having an empty glass beneath it,
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and this fulness runs into it. So now,; tis with the worlds fulnes: a man he hath a great estate, he hath his glasse full of sand:
and this fullness runs into it. So now,; this with the world's fullness: a man he hath a great estate, he hath his glass full of sand:
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I but because his children, and his family stands under him; his sand runs into them, and he is soon emptied;
I but Because his children, and his family Stands under him; his sand runs into them, and he is soon emptied;
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he is soon emptied into them. Then, when the father is dead, and gone; and hath emptied out his fulness into his children;
he is soon emptied into them. Then, when the father is dead, and gone; and hath emptied out his fullness into his children;
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the childrens glasse is turn'd up: but they having children under them, and house under them;
the Children's glass is turned up: but they having children under them, and house under them;
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their sand also, is soon run out, it runs out into emptiness.
their sand also, is soon run out, it runs out into emptiness.
po32 n1 av, vbz av vvn av, pn31 vvz av p-acp n1.
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Thus, all the fulness of the world, 'tis but a fulness that hath a hole at the bottom, that runs into emptiness.
Thus, all the fullness of the world, it's but a fullness that hath a hold At the bottom, that runs into emptiness.
av, d dt n1 pp-f dt n1, pn31|vbz p-acp dt n1 cst vhz dt n1 p-acp dt n1, cst vvz p-acp n1.
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Oh! but the fulness of Jesus Christ, the fulness of Jesus Christ it is a dwelling fulness;
Oh! but the fullness of jesus christ, the fullness of jesus christ it is a Dwelling fullness;
uh p-acp dt n1 pp-f np1 np1, dt n1 pp-f np1 np1 pn31 vbz dt j-vvg n1;
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His sulness runs out into Leleevers, & yet He is ful Himself: In Him the fulnes of the God head dwels, it dwelleththere.
His sulness runs out into Leleevers, & yet He is full Himself: In Him the fullness of the God head dwells, it dwelleththere.
po31 n1 vvz av p-acp n2, cc av pns31 vbz j px31: p-acp pno31 dt n1 pp-f dt np1 n1 vvz, pn31 vbr.
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Fourthly, The fulness of the Earth, it can never satisfie the better part of man, [ the soul ] it can never satisfie that.
Fourthly, The fullness of the Earth, it can never satisfy the better part of man, [ the soul ] it can never satisfy that.
ord, dt n1 pp-f dt n1, pn31 vmb av-x vvi dt jc n1 pp-f n1, [ dt n1 ] pn31 vmb av-x vvi d.
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All satisfaction, and contentment arises from the conjunction, of a Convenient with a Convenient; the conjunction of sutables.
All satisfaction, and contentment arises from the conjunction, of a Convenient with a Convenient; the conjunction of sutables.
av-d n1, cc n1 vvz p-acp dt n1, pp-f dt j p-acp dt j; dt n1 pp-f n2.
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If a man have never so great an Estate, if his heart be not suted to it, he hath no content.
If a man have never so great an Estate, if his heart be not suited to it, he hath no content.
cs dt n1 vhb av-x av j dt n1, cs po31 n1 vbb xx vvn p-acp pn31, pns31 vhz dx n1.
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If a man have never so small an Estate, if his heart be suted to it, he is content.
If a man have never so small an Estate, if his heart be suited to it, he is content.
cs dt n1 vhb av-x av j dt n1, cs po31 n1 vbi vvn p-acp pn31, pns31 vbz j.
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So that now, all content arises from sutablenessm, the conjunction of sutables. What sutableness is there between the fulness of the earth;
So that now, all content arises from sutablenessm, the conjunction of sutables. What suitableness is there between the fullness of the earth;
av cst av, d n1 vvz p-acp n1, dt n1 pp-f n2. q-crq n1 vbz a-acp p-acp dt n1 pp-f dt n1;
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and the better part of man, the soul? Mark.
and the better part of man, the soul? Mark.
cc dt jc n1 pp-f n1, dt n1? n1.
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Properly a thing is never said to be full, till it be full of that for which it was made:
Properly a thing is never said to be full, till it be full of that for which it was made:
av-j dt n1 vbz av-x vvn pc-acp vbi j, c-acp pn31 vbb j pp-f d p-acp r-crq pn31 vbds vvn:
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A mans Chest, a Chest or Trunk is not said to be full of aire; though it be ful of aire;
A men Chest, a Chest or Trunk is not said to be full of air; though it be full of air;
dt ng1 n1, dt n1 cc n1 vbz xx vvn pc-acp vbi j pp-f n1; cs pn31 vbb j pp-f n1;
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yet notwithstanding, we say the Chest, or Trunk is empty, because 'tis not fil'd with that for which it was made.
yet notwithstanding, we say the Chest, or Trunk is empty, Because it's not filled with that for which it was made.
av a-acp, pns12 vvb dt n1, cc n1 vbz j, c-acp pn31|vbz xx vvn p-acp d p-acp r-crq pn31 vbds vvn.
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And so, take one of these meeting Houses;
And so, take one of these meeting Houses;
cc av, vvb crd pp-f d vvg n2;
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though the place be full of stooles, yet notwithstanding, though (I say) the place be full of stools, or full of air;
though the place be full of stools, yet notwithstanding, though (I say) the place be full of stools, or full of air;
cs dt n1 vbb j pp-f n2, av a-acp, cs (pns11 vvb) dt n1 vbb j pp-f n2, cc j pp-f n1;
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yet we say, the Church is empty:
yet we say, the Church is empty:
av pns12 vvb, dt n1 vbz j:
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because though it be full, yet 'tis not full of that for which it was made, full of people.
Because though it be full, yet it's not full of that for which it was made, full of people.
c-acp cs pn31 vbb j, av pn31|vbz xx j pp-f d p-acp r-crq pn31 vbds vvn, j pp-f n1.
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So now, take a man that hath all the fulness of the earthl:
So now, take a man that hath all the fullness of the earthl:
av av, vvb dt n1 cst vhz d dt n1 pp-f dt fw-ge:
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because that his soul was never made, his better part was never made for the fulness of the earth,
Because that his soul was never made, his better part was never made for the fullness of the earth,
c-acp cst po31 n1 vbds av-x vvn, po31 jc n1 vbds av-x vvn p-acp dt n1 pp-f dt n1,
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therefore he is said to be empty, in the midst of all his fulness his heart is empty;
Therefore he is said to be empty, in the midst of all his fullness his heart is empty;
av pns31 vbz vvn pc-acp vbi j, p-acp dt n1 pp-f d po31 n1 po31 n1 vbz j;
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and the man is an empty man, because his heart is not full of that for which he was made,
and the man is an empty man, Because his heart is not full of that for which he was made,
cc dt n1 vbz dt j n1, c-acp po31 n1 vbz xx j pp-f d p-acp r-crq pns31 vbds vvn,
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and that is Christ, that is Christ; the fulness of Christ in him; he is an empty man all this while.
and that is christ, that is christ; the fullness of christ in him; he is an empty man all this while.
cc d vbz np1, cst vbz np1; dt n1 pp-f np1 p-acp pno31; pns31 vbz dt j n1 d d n1.
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Oh but the fulness Jesus Christ, is a soul-satisfying fulness:
O but the fullness jesus christ, is a Soul-satisfying fullness:
uh p-acp dt n1 np1 np1, vbz dt j n1:
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He that drinks of the water that I shall give him (saies He) shall never thiest again. When I awake (saies the Psalmist ) I shall be satisfied with thy likeness. And that is a Fourth. He that drinks of the water that I shall give him (Says He) shall never thiest again. When I awake (Says the Psalmist) I shall be satisfied with thy likeness. And that is a Fourth.
pns31 cst vvz pp-f dt n1 cst pns11 vmb vvi pno31 (vvz pns31) vmb av-x n1 av. c-crq pns11 vvb (vvz dt n1) pns11 vmb vbi vvn p-acp po21 n1. cc d vbz dt ord.
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Fiftly, The fulness of the earth cannot commend a man unto God, or make him more lovely or beautiful in the eyes of God.
Fifty, The fullness of the earth cannot commend a man unto God, or make him more lovely or beautiful in the eyes of God.
ord, dt n1 pp-f dt n1 vmbx vvi dt n1 p-acp np1, cc vvi pno31 av-dc j cc j p-acp dt n2 pp-f np1.
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The poor, vain, foolish stage-player thinks himself brave, and a jolly man-while he is in kings cloathes;
The poor, vain, foolish stage-player thinks himself brave, and a jolly man-while he is in Kings clothes;
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or while he is acting the part of a King: but the wise spectator, he saies:
or while he is acting the part of a King: but the wise spectator, he Says:
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And is he that does but act the Kings part, or hath the Kings cloaths on,
And is he that does but act the Kings part, or hath the Kings clothes on,
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so brave a man, what is a King indeed. Beloved the Lord He sees all we have, and do;
so brave a man, what is a King indeed. beloved the Lord He sees all we have, and do;
av j dt n1, r-crq vbz dt n1 av. j-vvn dt n1 pns31 vvz d pns12 vhb, cc vdb;
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stands by as a wise spectator; and when men brave it out with the worlds fulness:
Stands by as a wise spectator; and when men brave it out with the world's fullness:
vvz p-acp p-acp dt j n1; cc q-crq n2 vvb pn31 av p-acp dt ng1 n1:
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I, what then is the man, that acts the Fulnesse of Christ? Is he so brave a man that hath a possession here land, and house;
I, what then is the man, that acts the Fullness of christ? Is he so brave a man that hath a possession Here land, and house;
pns11, r-crq av vbz dt n1, cst vvz dt n1 pp-f np1? vbz pns31 av j dt n1 cst vhz dt n1 av n1, cc n1;
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What is he then that hath an eternal inheritance? If there fall but the least drop of the Rulness of Christ upon a soul, it makes the soul lovely,
What is he then that hath an Eternal inheritance? If there fallen but the least drop of the Rulness of christ upon a soul, it makes the soul lovely,
q-crq vbz pns31 av cst vhz dt j n1? cs pc-acp vvi p-acp dt ds n1 pp-f dt n1 pp-f np1 p-acp dt n1, pn31 vvz dt n1 j,
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and beautiful in the eyes of God. 1 Pet. 3.4. The Apostle speaking of the adorning of women:
and beautiful in the eyes of God. 1 Pet. 3.4. The Apostle speaking of the adorning of women:
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saies he (at the 3 verse) Whose adorning, let it not be that outward adorning, of playting the hair,
Says he (At the 3 verse) Whose adorning, let it not be that outward adorning, of plaiting the hair,
vvz pns31 (p-acp dt crd n1) rg-crq vvg, vvb pn31 xx vbi d j vvg, pp-f vvg dt n1,
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and of wearing of gold, or of putting on of apparrel: but let it be the hidden man of the heart, in that which is incorruptible;
and of wearing of gold, or of putting on of apparel: but let it be the hidden man of the heart, in that which is incorruptible;
cc pp-f vvg pp-f n1, cc pp-f vvg p-acp pp-f n1: cc-acp vvb pn31 vbi dt j-vvn n1 pp-f dt n1, p-acp d r-crq vbz j;
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even the Ornament of a meek, and quiet spirit, which is in the sight of God of great price. As if he should say:even the Ornament of a meek, and quiet Spirit, which is in the sighed of God of great price. As if he should say:
av dt n1 pp-f dt j, cc j-jn n1, r-crq vbz p-acp dt n1 pp-f np1 pp-f j n1. c-acp cs pns31 vmd vvi:
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All other Ornaments, plaiting of hair, and gold, and the like; is of no price in the eyes of God:
All other Ornament, plaiting of hair, and gold, and the like; is of no price in the eyes of God:
d j-jn n2, vvg pp-f n1, cc n1, cc dt j; vbz pp-f dx n1 p-acp dt n2 pp-f np1:
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Oh! but a quiet spirit, and a meek spirit;
Oh! but a quiet Spirit, and a meek Spirit;
uh p-acp dt j-jn n1, cc dt j n1;
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one drop of the Fulness of Christ falling upon the soul, makes the soul lovely in the fight of God; is of great price.
one drop of the Fullness of christ falling upon the soul, makes the soul lovely in the fight of God; is of great price.
crd n1 pp-f dt n1 pp-f np1 vvg p-acp dt n1, vvz dt n1 j p-acp dt n1 pp-f np1; vbz pp-f j n1.
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Sixtly, The fulnesse of the Earth, is a fulnesse that is mixt with poison, sin. & the curse of God.
Sixty, The fullness of the Earth, is a fullness that is mixed with poison, since. & the curse of God.
ord, dt n1 pp-f dt n1, vbz dt n1 cst vbz vvn p-acp n1, n1. cc dt n1 pp-f np1.
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What pleasure or delight can a man take in drinking, when he shall consider with himself, that poison is mixt withal? this is good,
What pleasure or delight can a man take in drinking, when he shall Consider with himself, that poison is mixed withal? this is good,
q-crq n1 cc n1 vmb dt n1 vvb p-acp vvg, c-crq pns31 vmb vvi p-acp px31, cst n1 vbz vvn av? d vbz j,
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or sweer liquor (saies he) indeed:
or sweer liquour (Says he) indeed:
cc j n1 (vvz pns31) av:
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Oh! but there is poison in the Cup, and therefore I wil not meddle with it.
Oh! but there is poison in the Cup, and Therefore I will not meddle with it.
uh cc-acp pc-acp vbz n1 p-acp dt n1, cc av pns11 vmb xx vvi p-acp pn31.
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Take all the Fulnesse of the world;
Take all the Fullness of the world;
vvb d dt n1 pp-f dt n1;
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and if it be not mixt with the Fulnesse of Jesus Christ, there is poison in it, the Curse of God in it, the wrath of God there:
and if it be not mixed with the Fullness of jesus christ, there is poison in it, the Curse of God in it, the wrath of God there:
cc cs pn31 vbb xx vvn p-acp dt n1 pp-f np1 np1, pc-acp vbz n1 p-acp pn31, dt n1 pp-f np1 p-acp pn31, dt n1 pp-f np1 a-acp:
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and therefore, what pleasure, what contentment can a man take therein, without the Fulnesse of Fulnesse of Jesus Christ?
and Therefore, what pleasure, what contentment can a man take therein, without the Fullness of Fullness of jesus christ?
cc av, q-crq n1, r-crq n1 vmb dt n1 vvb av, p-acp dt n1 pp-f n1 pp-f np1 np1?
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Seventhly, The Fulnesse of the Earth is a defiling Fulness.
Seventhly, The Fullness of the Earth is a defiling Fullness.
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When a thing is mixed with any thing that is worse than it self, it is defiled thereby:
When a thing is mixed with any thing that is Worse than it self, it is defiled thereby:
c-crq dt n1 vbz vvn p-acp d n1 cst vbz jc cs pn31 n1, pn31 vbz vvn av:
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If silver be mingled with gold, the silver is not defil'd thereby, because gold is better than the silver:
If silver be mingled with gold, the silver is not defiled thereby, Because gold is better than the silver:
cs n1 vbb vvn p-acp n1, dt n1 vbz xx vvn av, c-acp n1 vbz jc cs dt n1:
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but if silver be mingled with lead, the silver is defil'd, because 'tis mingled with something that is worse than it self.
but if silver be mingled with led, the silver is defiled, Because it's mingled with something that is Worse than it self.
cc-acp cs n1 vbb vvn p-acp n1, dt n1 vbz vvn, c-acp pn31|vbz vvn p-acp pi cst vbz jc cs pn31 n1.
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So now, if a man be mingled with Spiritual, and Heavenly things, his heart is not defil'd thereby,
So now, if a man be mingled with Spiritual, and Heavenly things, his heart is not defiled thereby,
av av, cs dt n1 vbi vvn p-acp j, cc j n2, po31 n1 vbz xx vvn av,
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because they are better than himself:
Because they Are better than himself:
c-acp pns32 vbr jc cs px31:
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but if a mans heart be mingled with the things of the world, his heart is defil'd,
but if a men heart be mingled with the things of the world, his heart is defiled,
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because 'tis mingled with something that is worse than himself:
Because it's mingled with something that is Worse than himself:
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and the more a mans heart is mingled with the things of the earth, the more defil'd it is.
and the more a men heart is mingled with the things of the earth, the more defiled it is.
cc dt av-dc dt ng1 n1 vbz vvn p-acp dt n2 pp-f dt n1, dt av-dc vvd pn31 vbz.
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As a dog, that hath bemir'd himself, the more he fawnes upon you, the more he dirties you:
As a dog, that hath bemired himself, the more he fawns upon you, the more he dirties you:
p-acp dt n1, cst vhz vvn px31, dt av-dc pns31 vvz p-acp pn22, dt av-dc pns31 vvz pn22:
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If you take a dog abroad with you into the fields, and he run into a dirty ditch, or the river:
If you take a dog abroad with you into the fields, and he run into a dirty ditch, or the river:
cs pn22 vvb dt n1 av p-acp pn22 p-acp dt n2, cc pns31 vvi p-acp dt j n1, cc dt n1:
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after he is dirty, you will not suffer him to come neer you and themore he fawns upon you,
After he is dirty, you will not suffer him to come near you and themore he fawns upon you,
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and leaps upon you the more he defiles you. Truly, such is the earths, and the world fulness:
and leaps upon you the more he defiles you. Truly, such is the earth's, and the world fullness:
cc vvz p-acp pn22 dt av-dc pns31 vvz pn22. np1, d vbz dt ng1, cc dt n1 n1:
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as (I say) a dog, the more it fawns upon you, and falls upon you, the more it defles you:
as (I say) a dog, the more it fawns upon you, and falls upon you, the more it defles you:
c-acp (pns11 vvb) dt n1, dt av-dc pn31 vvz p-acp pn22, cc vvz p-acp pn22, dt av-dc pn31 vvz pn22:
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Oh! but the Fulnesse of Jesus Christ is a pure Fulnesse, a Fulness that is full of purenesse.
Oh! but the Fullness of jesus christ is a pure Fullness, a Fullness that is full of pureness.
uh p-acp dt n1 pp-f np1 np1 vbz dt j n1, dt n1 cst vbz j pp-f n1.
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Eightly, Take al the Fulnesse of the world, and though it be never so much, it fals under your expectation:
Eighth, Take all the Fullness of the world, and though it be never so much, it falls under your expectation:
ord, vvb d dt n1 pp-f dt n1, cc cs pn31 vbb av-x av av-d, pn31 vvz p-acp po22 n1:
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Sink your expectation as low as you can, and yet notwithstanding, it wil fall below your expectation.
Sink your expectation as low as you can, and yet notwithstanding, it will fallen below your expectation.
vvb po22 n1 c-acp j c-acp pn22 vmb, cc av a-acp, pn31 vmb vvi a-acp po22 n1.
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As for the Fulnesse of Jesus Christ, raise, and scrue up your expectation as high as you can,
As for the Fullness of jesus christ, raise, and scrue up your expectation as high as you can,
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and yet you shall find more therein then ever you expected. Ninthly, As for the fulnesse of the earth, somtimes 'tis better wanted than injoyed:
and yet you shall find more therein then ever you expected. Ninthly, As for the fullness of the earth, sometimes it's better wanted than enjoyed:
cc av pn22 vmb vvi av-dc av av av pn22 vvd. ord, c-acp p-acp dt n1 pp-f dt n1, av pn31|vbz av-jc vvn cs vvn:
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It may make you miserable, it cannot make you happy.
It may make you miserable, it cannot make you happy.
pn31 vmb vvi pn22 j, pn31 vmbx vvi pn22 j.
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Oh! but the Fulnesse of Jesus Christ, it can never make you miserable, it will certainly make you happy, there is no such time, wherein 'tis better wanted, than injoyed. Tenthly.
Oh! but the Fullness of jesus christ, it can never make you miserable, it will Certainly make you happy, there is no such time, wherein it's better wanted, than enjoyed. Tenthly.
uh p-acp dt n1 pp-f np1 np1, pn31 vmb av-x vvi pn22 j, pn31 vmb av-j vvi pn22 j, pc-acp vbz dx d n1, c-crq pn31|vbz j vvd, cs vvn. ord.
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As for the Fulnesse of the earth, (again) It costs a man many times more than 'tis worth:
As for the Fullness of the earth, (again) It costs a man many times more than it's worth:
p-acp p-acp dt n1 pp-f dt n1, (av) pn31 vvz dt n1 d n2 av-dc cs pn31|vbz j:
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it costs him his Time, his precious Thoughts, his Soul;
it costs him his Time, his precious Thoughts, his Soul;
pn31 vvz pno31 po31 n1, po31 j n2, po31 n1;
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much is laid out for it, much care to get it, much fear to keep it,
much is laid out for it, much care to get it, much Fear to keep it,
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and much grief to lose it. Oh! but the Fulnesse of Jesus Christ, it costs him nothing:
and much grief to loose it. Oh! but the Fullness of jesus christ, it costs him nothing:
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Come, buy Wine, and Milk without money, or moneys-worth. Come, buy Wine, and Milk without money, or moneys-worth.
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Christ gives much, and takes little, takes nothing, it costs you nothing, and having it you have all.
christ gives much, and Takes little, Takes nothing, it costs you nothing, and having it you have all.
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And again. (to name no more of these) Take all the fulnesse of the Earth,
And again. (to name no more of these) Take all the fullness of the Earth,
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and though it be never so much: it is not able to answer you with Love;
and though it be never so much: it is not able to answer you with Love;
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to return you Love, for your Love. The greaten, & noblest Gift of the world, is Love.
to return you Love, for your Love. The greaten, & Noblest Gift of the world, is Love.
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That is alwaies unworthy of your love, that cannot answer your love again. If you have a full bagg, If you have a full Table;
That is always unworthy of your love, that cannot answer your love again. If you have a full bag, If you have a full Table;
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if you have a full House: these fulnesses cannot answer you with love again; but it can defile your own love.
if you have a full House: these fullness cannot answer you with love again; but it can defile your own love.
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Oh! but the Fulnesse of Christ, it can answer you with Love for Love, it gives you a better Love than you brought:
Oh! but the Fullness of christ, it can answer you with Love for Love, it gives you a better Love than you brought:
uh p-acp dt n1 pp-f np1, pn31 vmb vvi pn22 p-acp n1 p-acp n1, pn31 vvz pn22 dt jc n1 cs pn22 vvd:
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it Nobilitates, and Meliorates, and raises your own love forever. Behold!
it Nobilitates, and Meliorates, and raises your own love forever. Behold!
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This is the Fulnesse, this is the Fulnesse that the Saints, that Beleevers do partake in, that they do receive of:
This is the Fullness, this is the Fullness that the Saints, that Believers do partake in, that they do receive of:
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and they may come to this Fulness of Jesus Christ, and they may say: Of this Fulnesse, of this Fulnesse wee have all received:
and they may come to this Fullness of jesus christ, and they may say: Of this Fullness, of this Fullness we have all received:
cc pns32 vmb vvi p-acp d n1 pp-f np1 np1, cc pns32 vmb vvi: pp-f d n1, pp-f d n1 pns12 vhb d vvn:
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As those wicked men, they may go unto the fulnesse of the Earth, and they may say indeed;
As those wicked men, they may go unto the fullness of the Earth, and they may say indeed;
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Of this fulnesse we have all received; but as for that Fulnesse we have none of it.
Of this fullness we have all received; but as for that Fullness we have none of it.
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Oh! how much better is the cōdition of a Beleever, than the condition of a wicked man,
Oh! how much better is the condition of a Believer, than the condition of a wicked man,
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though he be never so great, or rich.
though he be never so great, or rich.
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You that are Beleevers, you do envy at the men of the world, because of their fulnesse? I Pray tell me, would you change your Fulnesse for theirs? Would you change your Condition for theirs?
You that Are Believers, you do envy At the men of the world, Because of their fullness? I Pray tell me, would you change your Fullness for theirs? Would you change your Condition for theirs?
pn22 cst vbr n2, pn22 vdb vvi p-acp dt n2 pp-f dt n1, c-acp pp-f po32 n1? pns11 vvb vvb pno11, vmd pn22 vvi po22 n1 p-acp png32? vmd pn22 vvi po22 n1 p-acp png32?
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And you that are of the world, wicked ungodly men; that have but the Earths fulnesse:
And you that Are of the world, wicked ungodly men; that have but the Earth's fullness:
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Why do you lay out your thoughts and your time upon such a fulnesse? a dropsical fulnesse; a fading fulnesse; a dying fulnesse;
Why do you lay out your thoughts and your time upon such a fullness? a dropsical fullness; a fading fullness; a dying fullness;
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a fulnesse that is mixt with a Curse; a fulnesse thsat does al bemire you, and dirty you:
a fullness that is mixed with a Curse; a fullness thsat does all bemire you, and dirty you:
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pray tell me, Are you able with the Dasies, & Tulips of the world, to satisfie your better part? Oh! know you not, that notwithstanding all the Earths fulnesse, that a wicked mans fortune, (I say) that a wicked mans fortune it lies in a lake that burneth with fire and brimstone? And when you have done all you can,
pray tell me, are you able with the Dasies, & Tulips of the world, to satisfy your better part? Oh! know you not, that notwithstanding all the Earth's fullness, that a wicked men fortune, (I say) that a wicked men fortune it lies in a lake that burns with fire and brimstone? And when you have done all you can,
vvb vvb pno11, vbr pn22 j p-acp dt n2, cc n2 pp-f dt n1, pc-acp vvi po22 jc n1? uh vvb pn22 xx, cst p-acp d dt ng1 n1, cst dt j ng1 n1, (pns11 vvb) cst dt j ng1 n1 pn31 vvz p-acp dt n1 cst vvz p-acp n1 cc n1? cc c-crq pn22 vhb vdn d pn22 vmb,
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& gathered all that ever you can together; you may go unto your full purses; or unto your full bags; or unto your full houses; or unto your full barnes;
& gathered all that ever you can together; you may go unto your full purses; or unto your full bags; or unto your full houses; or unto your full Barns;
cc vvd d cst av pn22 vmb av; pn22 vmb vvi p-acp po22 j n2; cc p-acp po22 j n2; cc p-acp po22 j n2; cc p-acp po22 j n2;
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and you may say of this fulnesse I have received. Oh! but you cannot go unto the Fulnesse of the Lord Jesus Christ, and say;
and you may say of this fullness I have received. Oh! but you cannot go unto the Fullness of the Lord jesus christ, and say;
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And of this Fulness my soul hath received.
And of this Fullness my soul hath received.
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Oh! fool (saies our Saviour, when His barnes are full) this night shall thy soul be taken away from thee. Oh! fool (Says our Saviour, when His Barns Are full) this night shall thy soul be taken away from thee.
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And when you come below, in the pit, where no water is; then you will complain, and say: Oh! wretch that I was;
And when you come below, in the pit, where no water is; then you will complain, and say: Oh! wretch that I was;
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I might have had of the Fulness of Jesus Christ, but I chose rather the fulness of the earth:
I might have had of the Fullness of jesus christ, but I chosen rather the fullness of the earth:
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and if I had had the Fulness of Christm, I had bin made for ever; but I chose rather the fulnesss of the world, then the Fulness of Jesus Christ,
and if I had had the Fullness of Christmas, I had been made for ever; but I chosen rather the fulnesss of the world, then the Fullness of jesus christ,
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and now I am lost for ever; Oh! I am lost for ever, I have none of the Fulness of Jesus Christ.
and now I am lost for ever; Oh! I am lost for ever, I have none of the Fullness of jesus christ.
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What an incouragement here is then (And so I come unto the Second Use:
What an encouragement Here is then (And so I come unto the Second Use:
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and I will not hold you long in it) What an incouragment is here unto al men, good and bad, to come in unto Jesus Christ, and I will not hold you long in it) What an Encouragement is Here unto all men, good and bad, to come in unto jesus christ,
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and partake of His Fulnesse! (I say) in the Second place;
and partake of His Fullness! (I say) in the Second place;
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here is incouragement unto all you that hear the Word of the Lord this day, good or bad:
Here is encouragement unto all you that hear the Word of the Lord this day, good or bad:
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an incouragement unto all souls, good, and bad to come in unto the Lord Jesus Christ, and partake of His fulnesse!
an encouragement unto all Souls, good, and bade to come in unto the Lord jesus christ, and partake of His fullness!
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Saies our Lord and Savior, When I am lift up, I will draw all men after Me:
Says our Lord and Saviour, When I am lift up, I will draw all men After Me:
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I, Love is a drawing thing: Love is a drawing thing: it draws men and women together into one youke, that lived farr asunder;
I, Love is a drawing thing: Love is a drawing thing: it draws men and women together into one youke, that lived Far asunder;
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And what greater love than this, that Jesus Christ should lay down His Life for poor sinners? Wisdome, wisdome is a drawing thing, it drew the Queen of Sheba from farr, to come unto Solomon; and behold a greater than Solomon is here! Riches, riches;
And what greater love than this, that jesus christ should lay down His Life for poor Sinners? Wisdom, Wisdom is a drawing thing, it drew the Queen of Sheba from Far, to come unto Solomon; and behold a greater than Solomon is Here! Riches, riches;
cc q-crq jc n1 cs d, cst np1 np1 vmd vvi a-acp po31 n1 p-acp j n2? n1, n1 vbz dt vvg n1, pn31 vvd dt n1 pp-f np1 p-acp av-j, pc-acp vvi p-acp np1; cc vvb dt jc cs np1 vbz av! n2, n2;
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Wealth, wealth is a drawing thing. Bounty, and Liberality a drawing thing; it draws the poor beggar to the rich mans dore: And behold! here's Riches!
Wealth, wealth is a drawing thing. Bounty, and Liberality a drawing thing; it draws the poor beggar to the rich men door: And behold! here's Riches!
n1, n1 vbz dt vvg n1. n1, cc n1 dt vvg n1; pn31 vvz dt j n1 p-acp dt j ng1 n1: cc vvb! av|vbz n2!
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Oh! there's an infinite treasury of Grace, and Holinesse in Jesus Christ. And here's Liberality!
Oh! there's an infinite treasury of Grace, and Holiness in jesus christ. And here's Liberality!
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For there is an infinite propension, and willingnesse in the Lord Jesus Christ, to give out of this Fulnesse unto poor finners.
For there is an infinite propension, and willingness in the Lord jesus christ, to give out of this Fullness unto poor finners.
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Oh! hath God the Father exalted Jesus Christ, and shall not our hearts exalt Him? Beloved!
Oh! hath God the Father exalted jesus christ, and shall not our hearts exalt Him? beloved!
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let but Jesus Christ be exalted in your thoughts, and in your hearts; and you will stand: Firm against all Temptations: Firm against and Discouragements: Firm against all Afflictions.
let but jesus christ be exalted in your thoughts, and in your hearts; and you will stand: Firm against all Temptations: Firm against and Discouragements: Firm against all Afflictions.
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Firm against all Temptations: If Temptations come to offer you profit, and pleasure; then will you make this answer: No, you bid me losse;Firm against all Temptations: If Temptations come to offer you profit, and pleasure; then will you make this answer: No, you bid me loss;
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for there is a fulness in Jesus Christ; and of His Fulness, through the Lords mercy, I have received, Firm against all Discour agements:
for there is a fullness in jesus christ; and of His Fullness, through the lords mercy, I have received, Firm against all Discour agements:
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If the Devil come, and tell you;
If the devil come, and tell you;
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Thou art now a Professor, but ere long you will fall away, and prove as great a scandal to Religion,
Thou art now a Professor, but ere long you will fallen away, and prove as great a scandal to Religion,
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as ever you honored it before:
as ever you honoured it before:
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You will make this answer, True (indeed) Satan, I have a backsliding soul, I have a backsliding heart;
You will make this answer, True (indeed) Satan, I have a backsliding soul, I have a backsliding heart;
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but there is a Fulnes in Jesus Christ, & through the Lords mercy, I have received of this Fulness;
but there is a Fullness in jesus christ, & through the lords mercy, I have received of this Fullness;
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an d therefore I shal persevere in the way that I am in, notwithstanding sall thy discouragements.
an worser Therefore I shall persevere in the Way that I am in, notwithstanding shall thy discouragements.
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Firm against all Afflictions: if you want this creaturecomfort, or the other creature-comfort; you will answer:Firm against all Afflictions: if you want this creaturecomfort, or the other creaturecomfort; you will answer:
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I, true, I want Friends, I want Money, I want Credit; Oh! but yet, there's a Fulness in Jesus Christ, and there's enough in Him;
I, true, I want Friends, I want Money, I want Credit; Oh! but yet, there's a Fullness in jesus christ, and there's enough in Him;
pns11, j, pns11 vvb n2, pns11 vvb n1, pns11 vvb n1; uh p-acp av, pc-acp|vbz dt n1 p-acp np1 np1, cc pc-acp|vbz av-d p-acp pno31;
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and of this Fulness, through the Lords mercy, I have received. Oh! what a drawing, what a drawing argument is here!
and of this Fullness, through the lords mercy, I have received. Oh! what a drawing, what a drawing argument is Here!
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me thinks the stoutest sinner in all the Congregation should now come in, and close with the Lord Jesus Christ. You will say unto me:
me thinks the Stoutest sinner in all the Congregation should now come in, and close with the Lord jesus christ. You will say unto me:
pno11 vvz dt js n1 p-acp d dt n1 vmd av vvi p-acp, cc av-j p-acp dt n1 np1 np1. pn22 vmb vvi p-acp pno11:
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Here are incouragements indeed, to Beleevers; for the Doctrine runs thus: There is a communication of the Fulness of Jesus Christ unto all Beleevers.
Here Are encouragements indeed, to Believers; for the Doctrine runs thus: There is a communication of the Fullness of jesus christ unto all Believers.
av vbr n2 av, p-acp n2; p-acp dt n1 vvz av: pc-acp vbz dt n1 pp-f dt n1 pp-f np1 np1 p-acp d n2.
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Oh! but what incouragement is here for others, that are not Beleevers? And truly I am afraid, I am even afraid that I am not one of those;
Oh! but what encouragement is Here for Others, that Are not Believers? And truly I am afraid, I am even afraid that I am not one of those;
uh cc-acp q-crq n1 vbz av p-acp n2-jn, cst vbr xx n2? cc av-j pns11 vbm j, pns11 vbm av j cst pns11 vbm xx pi pp-f d;
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what incouragement is there for others, that are not Beleevers also?
what encouragement is there for Others, that Are not Believers also?
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I pray look into the, 68. Psalm; (and consider it wel) at the 18. verse.
I pray look into thee, 68. Psalm; (and Consider it well) At the 18. verse.
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See what is spoken concerning Christ to this purpose that now I am upon: Thou hast ascended on high, Thou hast led captivity captive:
See what is spoken Concerning christ to this purpose that now I am upon: Thou hast ascended on high, Thou hast led captivity captive:
n1 q-crq vbz vvn vvg np1 p-acp d n1 cst av pns11 vbm p-acp: pns21 vh2 vvn p-acp j, pns21 vh2 vvn n1 j-jn:
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Thou hast received gifts for men; ('tis spoken of Christ) yea, for the Rebellious Also; Mark that word:Thou hast received Gifts for men; (it's spoken of christ) yea, for the Rebellious Also; Mark that word:
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Thou hast received gifts for men;
Thou hast received Gifts for men;
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yea, For the Rebellious Also. Well then, is there ever a Rebellious Childe in this Congregation? Is there ever a Rebellious Drunkard, that hath taken up arms against the Lord Jesus Christ? Is there ever a rebellious Swearer,
yea, For the Rebellious Also. Well then, is there ever a Rebellious Child in this Congregation? Is there ever a Rebellious Drunkard, that hath taken up arms against the Lord jesus christ? Is there ever a rebellious Swearer,
uh, p-acp dt j av. av av, vbz pc-acp av dt j n1 p-acp d n1? vbz pc-acp av dt j n1, cst vhz vvn a-acp n2 p-acp dt n1 np1 np1? vbz pc-acp av dt j n1,
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or an unclean heart here, that hath taken up arms against the Lord Jesus Christ? (Saies the Text) He hath received gifts for men; yea, for the Rebellious Also;
or an unclean heart Here, that hath taken up arms against the Lord jesus christ? (Says the Text) He hath received Gifts for men; yea, for the Rebellious Also;
cc dt j n1 av, cst vhz vvn a-acp n2 p-acp dt n1 np1 np1? (vvz dt n1) pns31 vhz vvn n2 p-acp n2; uh, p-acp dt j av;
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The Reason why you have not these gifts, is, because you do not come to Christ.
The Reason why you have not these Gifts, is, Because you do not come to christ.
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Oh! But if you would come to Christ, (Mark) If you would come to Christ, you that are Rebellious,
Oh! But if you would come to christ, (Mark) If you would come to christ, you that Are Rebellious,
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if you would come to Jesus Christ, He hath these gifts, or Grace by Him; if you would come to Him, you should have these gifts from Him.
if you would come to jesus christ, He hath these Gifts, or Grace by Him; if you would come to Him, you should have these Gifts from Him.
cs pn22 vmd vvi p-acp np1 np1, pns31 vhz d n2, cc n1 p-acp pno31; cs pn22 vmd vvi p-acp pno31, pn22 vmd vhi d n2 p-acp pno31.
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Who would not throw down his weapons now? Is there ever a Rebel in all this Congregation, that hath taken up arms against the Lord Jesus Christ heretofore? Me thinks he should be incouraged hence to come unto Jesus Christ.
Who would not throw down his weapons now? Is there ever a Rebel in all this Congregation, that hath taken up arms against the Lord jesus christ heretofore? Me thinks he should be encouraged hence to come unto jesus christ.
q-crq vmd xx vvi a-acp po31 n2 av? vbz pc-acp av dt n1 p-acp d d n1, cst vhz vvn a-acp n2 p-acp dt n1 np1 np1 av? pno11 vvz pns31 vmd vbi vvn av pc-acp vvi p-acp np1 np1.
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Bodin hath a story concerning a great Rebel, that had made a great, and strong party against a Roman Emperour: & the Emperour makes Proclamation;Bodin hath a story Concerning a great Rebel, that had made a great, and strong party against a Roman Emperor: & the Emperor makes Proclamation;
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that who ever could bring in the Rebel, either alive, or dead, should have such a great sum of money.
that who ever could bring in the Rebel, either alive, or dead, should have such a great sum of money.
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The Rebel hearing of this, he comes in himself, presents himself unto the Emperour, and demands the sum of money. Saies the Emperour;
The Rebel hearing of this, he comes in himself, presents himself unto the Emperor, and demands the sum of money. Says the Emperor;
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if now, I should put him to death, the world would think, that I did it to save my money:
if now, I should put him to death, the world would think, that I did it to save my money:
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notwithstanding all his former rebellion, the Emperour pardons him, and gave him the sum of money.
notwithstanding all his former rebellion, the Emperor Pardons him, and gave him the sum of money.
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Oh! would a Heathen Emperour do thus by a poor Rebel? And if thou, (man or woman) wilt throw down thy weapons,
Oh! would a Heathen Emperor do thus by a poor Rebel? And if thou, (man or woman) wilt throw down thy weapons,
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and come in unto the Lord Jesus Christ, do you think that the Lord Jesus Christ, will not give to you those gifts that He hath received for you? Certainly He will.
and come in unto the Lord jesus christ, do you think that the Lord jesus christ, will not give to you those Gifts that He hath received for you? Certainly He will.
cc vvb p-acp p-acp dt n1 np1 np1, vdb pn22 vvi cst dt n1 np1 np1, vmb xx vvi p-acp pn22 d n2 cst pns31 vhz vvn p-acp pn22? av-j pns31 vmb.
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Oh! me thinks therefore, every poor sinner should now hang upon this last word;
Oh! me thinks Therefore, every poor sinner should now hang upon this last word;
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yea, For the rebellious Also. Hath the Lord Jesus Christ receiued gifts for men, and for the rebellious Also? I wil for ever hang upon that word, Also. Oh! I have bin a Rebel:
yea, For the rebellious Also. Hath the Lord jesus christ received Gifts for men, and for the rebellious Also? I will for ever hang upon that word, Also. Oh! I have been a Rebel:
uh, p-acp dt j av. vhz dt n1 np1 np1 vvd n2 p-acp n2, cc p-acp dt j av? pns11 vmb p-acp av vvi p-acp d n1, av. uh pns11 vhb vbn dt n1:
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I have bin an unclean Rebel; I have bin a swearing Rebel; I have bin a drunken Rebel:
I have been an unclean Rebel; I have been a swearing Rebel; I have been a drunken Rebel:
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Oh! Lord, I will throw down my weapon, and hang upon this word, Also: Hath He received gifts for men;
Oh! Lord, I will throw down my weapon, and hang upon this word, Also: Hath He received Gifts for men;
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and for the rebellious Also? Oh! I will come in unto Him.
and for the rebellious Also? Oh! I will come in unto Him.
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Oh! what a mighty incouragement is here for all, good and bad, to come in unto Jesus Christ? Come Drunkard; Come Swearer; Come Unclean heart; Come Sabbath-breaker; Come lying-Children; Come stealing-Servants:
Oh! what a mighty encouragement is Here for all, good and bad, to come in unto jesus christ? Come Drunkard; Come Swearer; Come Unclean heart; Come Sabbath breaker; Come lying-Children; Come stealing-Servants:
uh r-crq dt j n1 vbz av p-acp d, j cc j, pc-acp vvi p-acp p-acp np1 np1? np1 n1; vvb n1; vvb j-u n1; vvb n1; vvb n2; vvb n2:
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Oh! Come unto the Lord Jesus Christ that you may be fil'd for ever. Oh! Come unto Christ, that you may leave your sins.
Oh! Come unto the Lord jesus christ that you may be filled for ever. Oh! Come unto christ, that you may leave your Sins.
uh vvb p-acp dt n1 np1 np1 cst pn22 vmb vbi vvn p-acp av. uh vvb p-acp np1, cst pn22 vmb vvi po22 n2.
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Here is incouragement to all, good and bad, to come unto Jesus Christ. One word more of Use unto Beleevers; and so I have done.
Here is encouragement to all, good and bad, to come unto jesus christ. One word more of Use unto Believers; and so I have done.
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Is there a communication of the Fulness of Jesus Christ unto all Beleevers: Then Beleevers Own your own, own your own:
Is there a communication of the Fullness of jesus christ unto all Believers: Then Believers Own your own, own your own:
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labor to strengthen your Assurance of your Union with Jesus Christ: and maintain your confidence in Him.
labour to strengthen your Assurance of your union with jesus christ: and maintain your confidence in Him.
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If you have Assurance of Union with Jesus Christ, you may have the comfort of all this truth:
If you have Assurance of union with jesus christ, you may have the Comfort of all this truth:
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you may, and you will say thus, or to the like purpose:
you may, and you will say thus, or to the like purpose:
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Hath the Lord given me Christ, and will He not with Him give me all things else? True indeed, I want Grace to do such a work with;
Hath the Lord given me christ, and will He not with Him give me all things Else? True indeed, I want Grace to do such a work with;
vhz dt n1 vvn pno11 np1, cc vmb pns31 xx p-acp pno31 vvi pno11 d n2 av? j av, pns11 vvb n1 pc-acp vdi d dt n1 p-acp;
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to pray with, to hear with, to examine my own heart, withal: I want Grace to do such a work for God:
to pray with, to hear with, to examine my own heart, withal: I want Grace to do such a work for God:
pc-acp vvi p-acp, pc-acp vvi p-acp, pc-acp vvi po11 d n1, av: pns11 vvb n1 pc-acp vdi d dt n1 p-acp np1:
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Oh! but, there is a communication of the Fulness of Jesus Christ unto all Beleevers; and through the Lords Grace I am one:
Oh! but, there is a communication of the Fullness of jesus christ unto all Believers; and through the lords Grace I am one:
uh a-acp, pc-acp vbz dt n1 pp-f dt n1 pp-f np1 np1 p-acp d n2; cc p-acp dt n2 vvb pns11 vbm pi:
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There is a communication of the Fulness of the Lord Jesus Christ unto all the Saints;
There is a communication of the Fullness of the Lord jesus christ unto all the Saints;
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and through the Lords Grace I am one: and therefore in due time, I know I shall have this Grace communicated to me.
and through the lords Grace I am one: and Therefore in due time, I know I shall have this Grace communicated to me.
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But if you want the Assurance of your Union with Jesus Christ: Oh! then, you will want the comfort of this Truth:
But if you want the Assurance of your union with jesus christ: Oh! then, you will want the Comfort of this Truth:
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then you will break out and say: True indeed, there is the communication of the Fulness of Christ unto Beleevers;
then you will break out and say: True indeed, there is the communication of the Fullness of christ unto Believers;
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but the Lord knows I am none; 'Tis true indeed, there's a communication of the Fulness of Christ unto al the Saints;
but the Lord knows I am none; It's true indeed, there's a communication of the Fullness of christ unto all the Saints;
cc-acp dt n1 vvz pns11 vbm pix; pn31|vbz j av, pc-acp|vbz dt n1 pp-f dt n1 pp-f np1 p-acp d dt n2;
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but the Lord knows I am none; I have an unclean heart of mine own: the Lord knows I am none.
but the Lord knows I am none; I have an unclean heart of mine own: the Lord knows I am none.
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Oh! therefore, you that have gone doubting up and down, and had no assurance of your condition all this while;
Oh! Therefore, you that have gone doubting up and down, and had no assurance of your condition all this while;
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assurance of your Union with Jesus Christ: for the love of God, get it now:
assurance of your union with jesus christ: for the love of God, get it now:
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as you desire to have the comfort of this truth that now I have bin upon, get it now.
as you desire to have the Comfort of this truth that now I have been upon, get it now.
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You see Beloved, these times we are fallen upon, are dying times: and truly, I may say;
You see beloved, these times we Are fallen upon, Are dying times: and truly, I may say;
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Dying times, and Doubting hearts cannot stand together:
Dying times, and Doubting hearts cannot stand together:
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Oh! Cock up, cock up? you that have had your evidence for Heaven lying abroad all this while, get it in.
Oh! Cock up, cock up? you that have had your evidence for Heaven lying abroad all this while, get it in.
uh n1 a-acp, n1 a-acp? pn22 cst vhb vhn po22 n1 p-acp n1 vvg av d d n1, vvb pn31 p-acp.
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Labor to get assurance of your Union with Jesus Christ:
Labour to get assurance of your union with jesus christ:
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and maintain your confidence, and assurance? and so shall you have the comfort of all this Truth made good unto you:
and maintain your confidence, and assurance? and so shall you have the Comfort of all this Truth made good unto you:
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And the Lord give it in unto you.
And the Lord give it in unto you.
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SERMON III. JOHN 1.16. And of His Fulness have all we received, even Grace for Grace.
SERMON III. JOHN 1.16. And of His Fullness have all we received, even Grace for Grace.
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I Have made entrance into these Words in other Congregations: And desire to proceed here, where I left there. I Have made Entrance into these Words in other Congregations: And desire to proceed Here, where I left there.
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The Words are spoken of our Lord and Savior Christ: They hold forth Three great, grand Propositions. First.
The Words Are spoken of our Lord and Saviour christ: They hold forth Three great, grand Propositions. First.
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That there is a Fulness of Grace in Jesus Christ. Secondly, That of His Fulness, all we have received. Thirdly.
That there is a Fullness of Grace in jesus christ. Secondly, That of His Fullness, all we have received. Thirdly.
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That of His Fulness all we have received, Even Grace for Grace. I have done with the First Proposition. The Second afforded this Observation.
That of His Fullness all we have received, Even Grace for Grace. I have done with the First Proposition. The Second afforded this Observation.
d pp-f po31 n1 d pns12 vhb vvn, av-j vvb p-acp n1. pns11 vhb vdn p-acp dt ord n1. dt ord vvd d n1.
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That all the Saints, and People of God do partake of the Fulness of Jesus Christ in a way of receiving.
That all the Saints, and People of God do partake of the Fullness of jesus christ in a Way of receiving.
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This fals asunder into Two Parts, or Two Branches. First, That there is a Communication of the Fulness of Jesus Christ unto all Beleevers.
This falls asunder into Two Parts, or Two Branches. First, That there is a Communication of the Fullness of jesus christ unto all Believers.
d vvz av p-acp crd n2, cc crd n2. ord, cst pc-acp vbz dt n1 pp-f dt n1 pp-f np1 np1 p-acp d n2.
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Secondly, That what ever Grace, or Holiness the Saints have from Christ, they have it in a way of receiving.
Secondly, That what ever Grace, or Holiness the Saints have from christ, they have it in a Way of receiving.
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I have done also, with the First of these: And am now (God willing) to speak to the Second.
I have done also, with the First of these: And am now (God willing) to speak to the Second.
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Whatsoever Grace, or Holiness the Saints, and People of God have from Christ; they have it all in a way of receiving.
Whatsoever Grace, or Holiness the Saints, and People of God have from christ; they have it all in a Way of receiving.
r-crq n1, cc n1 dt n2, cc n1 pp-f np1 vhb p-acp np1; pns32 vhb pn31 d p-acp dt n1 pp-f vvg.
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Of His Fulness all we have received.
Of His Fullness all we have received.
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The former Branch told us, That Christ Communicates: This tels us, That we Receive. There the Emphasis lay upon Christs Communicating: And here the Accent is set upon our Receiving. The Grace of Jesus Christ is not borne with us:
The former Branch told us, That christ Communicates: This tells us, That we Receive. There the Emphasis lay upon Christ Communicating: And Here the Accent is Set upon our Receiving. The Grace of jesus christ is not born with us:
dt j n1 vvd pno12, cst np1 n2: d vvz pno12, cst pns12 vvb. a-acp dt n1 vvd p-acp npg1 vvg: cc av dt n1 vbz vvn p-acp po12 vvg. dt n1 pp-f np1 np1 vbz xx vvn p-acp pno12:
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We do not go to Jesus Christ in the strength of our Nature, to take of His Fulnesse to our selves:
We do not go to jesus christ in the strength of our Nature, to take of His Fullness to our selves:
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But Jesus Christ gives out, and we receive: All in a way of Receiving.
But jesus christ gives out, and we receive: All in a Way of Receiving.
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The Grace, and Mercy of our Justification, and remission of Sins; is by way of Receiving. Rom. 5.11. Not only so, but we also joy in God, through our Lord Jesus Christ, by whom we have now received the atonement.
The Grace, and Mercy of our Justification, and remission of Sins; is by Way of Receiving. Rom. 5.11. Not only so, but we also joy in God, through our Lord jesus christ, by whom we have now received the atonement.
dt n1, cc n1 pp-f po12 n1, cc n1 pp-f n2; vbz p-acp n1 pp-f vvg. np1 crd. xx av-j av, cc-acp pns12 av vvb p-acp np1, p-acp po12 n1 np1 np1, p-acp ro-crq pns12 vhb av vvn dt n1.
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Atonement is to be had, it is to be had by Christ; and this in a way of Receiving. Again.
Atonement is to be had, it is to be had by christ; and this in a Way of Receiving. Again.
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The Grace and Mercy of our Adoption, is to be had in a way of Receiving. Gal. 4.5. He came to redeem them that were under the Law, that we might receive the Adoption of Sons.
The Grace and Mercy of our Adoption, is to be had in a Way of Receiving. Gal. 4.5. He Come to Redeem them that were under the Law, that we might receive the Adoption of Sons.
dt n1 cc n1 pp-f po12 n1, vbz pc-acp vbi vhn p-acp dt n1 pp-f vvg. np1 crd. pns31 vvd pc-acp vvi pno32 cst vbdr p-acp dt n1, cst pns12 vmd vvi dt n1 pp-f n2.
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Adoption is a Blessing that is most desirable: This Christ gives; and this we receive. Again.
Adoption is a Blessing that is most desirable: This christ gives; and this we receive. Again.
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The Grace of our Sanctification, is to be had in a way of Receiving. What is the Cause,
The Grace of our Sanctification, is to be had in a Way of Receiving. What is the Cause,
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and Original of all our Grace, or Holinesse but the Spirit of God? And that is received. Gal. 3.2.
and Original of all our Grace, or Holiness but the Spirit of God? And that is received. Gal. 3.2.
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This only would I learn of you, Received ye the Spirit by the works of the Law, This only would I Learn of you, Received you the Spirit by the works of the Law,
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or by the hearing of Faith? The Schools say, that the word Grace, is either taken for The Gifts of the holy-Ghost: or by the hearing of Faith? The Schools say, that the word Grace, is either taken for The Gifts of the Holy Ghost:
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or for Saving, and Sanctifying Grace.
or for Saving, and Sanctifying Grace.
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Take Grace for, The gifts of the holy-Ghost, (as sometimes the Word is used in Scripture) and that is in a way of Receiving. Acts, 10.47. They heard them speak with Tongues (at the 46. ver.) Then answered Peter, Can any man forbid water, that these should not be Baptized, which have received the holy-Ghost;
Take Grace for, The Gifts of the Holy Ghost, (as sometime the Word is used in Scripture) and that is in a Way of Receiving. Acts, 10.47. They herd them speak with Tongues (At the 46. ver.) Then answered Peter, Can any man forbid water, that these should not be Baptised, which have received the Holy Ghost;
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That is The Gift of the holy Ghost. Take Grace for Holiness, and Sanctification; and that is also, in a way of Receiving;
That is The Gift of the holy Ghost. Take Grace for Holiness, and Sanctification; and that is also, in a Way of Receiving;
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to be had in a way of Receiving. Rom. 8.15. For ye have not received the spirit of bondage again to fear:
to be had in a Way of Receiving. Rom. 8.15. For you have not received the Spirit of bondage again to Fear:
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But ye have received the Spirit of Adoption, whereby we cry, Abba, Father. There are Gifts of Prayer:But you have received the Spirit of Adoption, whereby we cry, Abba, Father. There Are Gifts of Prayer:
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And there is the Spirit of Prayer, of Adoption crying, Abba, Father. The First may be without Grace; but the Second not:
And there is the Spirit of Prayer, of Adoption crying, Abba, Father. The First may be without Grace; but the Second not:
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where ever the Second is, there is Grace: And this is Received saith the Apostle here:
where ever the Second is, there is Grace: And this is Received Says the Apostle Here:
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In general, all is by way of Receiving.
In general, all is by Way of Receiving.
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As ye have Received the Lord Christ (saies the Apostle) see that ye walk in Him. And in another place: As you have Received the Lord christ (Says the Apostle) see that you walk in Him. And in Another place:
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What hast thou, that thou hast not Received? What hast thou, that thou hast not Received; What hast thou, that thou hast not Received? What hast thou, that thou hast not Received;
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All in a way of Receiving.
All in a Way of Receiving.
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He shall come down (saies the Psalmist in the 72. Psalm speaking concerning our Lord and Savior Christ,He shall come down (Says the Psalmist in the 72. Psalm speaking Concerning our Lord and Saviour christ,
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and His Grace at the 6. verse) He shall come down like rain upon the mowen grass.
and His Grace At the 6. verse) He shall come down like rain upon the mowen grass.
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Or as some write it (for so the Original will bear it) He shall come down like rain upon the Fleece: having relation to Gideons Fleece. He shall come down like rain upon the mowen grass:
Or as Some write it (for so the Original will bear it) He shall come down like rain upon the Fleece: having Relation to Gideons Fleece. He shall come down like rain upon the mowen grass:
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as showers that water the earth.
as showers that water the earth.
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A Psalm for Solomon: (saies the Title.) But there are many things in this Psalm, that cannot properly, be understood of Solomon; but in a type, properly belonging to Jesus Christ.A Psalm for Solomon: (Says the Title.) But there Are many things in this Psalm, that cannot properly, be understood of Solomon; but in a type, properly belonging to jesus christ.
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For as Strigelius does well observe: (at the 7. verse, the verse next following this text) it is said:
For as Strigel does well observe: (At the 7. verse, the verse next following this text) it is said:
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In his daies shall the righteous flourish: and abundance of peace so long as the moon endureth. In his days shall the righteous flourish: and abundance of peace so long as the moon Endureth.
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Solomon did not live so long as the moon endures. This therefore, is to be understood of Christ.Solomon did not live so long as the moon endures. This Therefore, is to be understood of christ.
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And at the 5. verse, it is said: They shall fear thee as long as the Sun and moon endure, throughout all generations.
And At the 5. verse, it is said: They shall Fear thee as long as the Sun and moon endure, throughout all generations.
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They did not fear Solomon; men did not fear Solomon as long as the Sun and moon endures, through all generations.
They did not Fear Solomon; men did not Fear Solomon as long as the Sun and moon endures, through all generations.
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This therefore, must be understood of Christ.
This Therefore, must be understood of christ.
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Now, see therefore, what is said of Christ, and concerning His Grace: (saies the Text, in the 6. verse:) He shall come down like rain upon the mowen grass.
Now, see Therefore, what is said of christ, and Concerning His Grace: (Says the Text, in the 6. verse:) He shall come down like rain upon the mowen grass.
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Like rain: rain (you know) is that that does make the earth fruitful. Non ager sed annus facit fructum:
Like rain: rain (you know) is that that does make the earth fruitful. Non ager sed annus facit Fruit:
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'Tis not the sowing, but 'tis the Year that causes fruit: 'tis the rain that causeth fruit:
It's not the sowing, but it's the Year that Causes fruit: it's the rain that Causes fruit:
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And so, 'tis the Grace of Jesus Christ that does make us fruitful;
And so, it's the Grace of jesus christ that does make us fruitful;
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His Grace the cause of our Grace. I will be as a dew (saies the Lord, in the 14. of Hosea ) unto Israel: and then follows fruitfulness.
His Grace the cause of our Grace. I will be as a due (Says the Lord, in the 14. of Hosea) unto Israel: and then follows fruitfulness.
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Again, The rain cometh by special appointment from God; with a kind of dis-crimination.
Again, The rain comes by special appointment from God; with a kind of dis-crimination.
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He maketh the rain to fall upon one City (saith the Prophet) and not upon another. As wee reade concerning Gideons Fleece; the dew fell upon the Fleece, when all the earth was dry round about it:He makes the rain to fallen upon one city (Says the Prophet) and not upon Another. As we read Concerning Gideons Fleece; the due fell upon the Fleece, when all the earth was dry round about it:
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And then the dew fell upon the ground, when the Fleece was dry. And this was a Type of the Grace of Christ:
And then the due fell upon the ground, when the Fleece was dry. And this was a Type of the Grace of christ:
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when the Jewes were bedewed with the Grace of Christ, then all the Nations round about, they were dry:
when the Jews were bedewed with the Grace of christ, then all the nations round about, they were dry:
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And then, when God bedewed the Gentiles, the Nations round about with His Grace; then the Jews were dry, and they are dry to this day.
And then, when God bedewed the Gentiles, the nations round about with His Grace; then the jews were dry, and they Are dry to this day.
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Again, The rain, falleth ('tis the Scripture phrase) the rain falleth; and falleth upon the earth:
Again, The rain, falls (it's the Scripture phrase) the rain falls; and falls upon the earth:
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and the earth is a recipient to receive it: it is meer recipient at the first, and then brings forth it's fruit: the Rain falleth.
and the earth is a recipient to receive it: it is mere recipient At the First, and then brings forth it's fruit: the Rain falls.
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And so doth the Grace of Christ:
And so does the Grace of christ:
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the Grace of Christ falls upon the souls of men and women (saith the Text here) He shall come down like the rain upon the mowne grass.
the Grace of christ falls upon the Souls of men and women (Says the Text Here) He shall come down like the rain upon the mown grass.
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So doth the Grace of Jesus Christ, it comes down upon a poor soul: All in a way of receiving, al in a way of receiving;
So does the Grace of jesus christ, it comes down upon a poor soul: All in a Way of receiving, all in a Way of receiving;
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whatever grace, or holiness a man hath on this side Heaven, it is all in a way of Receiving.
whatever grace, or holiness a man hath on this side Heaven, it is all in a Way of Receiving.
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And this will appear further to you, if you consider: The insufficiency of Nature. The Supernaturallity of Grace.
And this will appear further to you, if you Consider: The insufficiency of Nature. The Supernaturallity of Grace.
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The Shortness of all means that are appointed thereunto. The work and nature of Faith. And the posture, and true behaviour of Prayer. First of all.
The Shortness of all means that Are appointed thereunto. The work and nature of Faith. And the posture, and true behaviour of Prayer. First of all.
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There is a Natural inability in a man unto what is good, truly, Spiritually good. First.
There is a Natural inability in a man unto what is good, truly, Spiritually good. First.
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A man is unable by Nature, to overcome any sin, though it be never so small.
A man is unable by Nature, to overcome any since, though it be never so small.
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A man by Nature, he may abstain from vices, from a sin; but overcome it he cannot.
A man by Nature, he may abstain from vices, from a since; but overcome it he cannot.
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Sin may be Satisfied, and not Mortified. (Mark) •n may be Satisfied, and not Mortified. As in the dropsie:
since may be Satisfied, and not Mortified. (Mark) •n may be Satisfied, and not Mortified. As in the dropsy:
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There is a great deal of difference between the satisfying of a mans thirst, and the healing of the Disease.
There is a great deal of difference between the satisfying of a men thirst, and the healing of the Disease.
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Many men think that their fin is certainly Healed, when 'tis only Satisfied. Whereas a beggar,
Many men think that their fin is Certainly Healed, when it's only Satisfied. Whereas a beggar,
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when he is competently served, he will beg no more:
when he is competently served, he will beg no more:
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And sin, beggar-like, when 'tis well served it will not beg again presently, not in the same temptation.
And since, beggarlike, when it's well served it will not beg again presently, not in the same temptation.
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Sin it self, will cease to sin, that it may gather strength to sin. But now;
since it self, will cease to since, that it may gather strength to since. But now;
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a man by nature he cannot overcome it. And therfore, in the 1 Cor 15.57. the Apostle saies thus:
a man by nature he cannot overcome it. And Therefore, in the 1 Cor 15.57. the Apostle Says thus:
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But thanks be to God, which giveth us the Victory, through our Lord Jesus Christ. Victories, and all Victories is through our Lord Jesus Christ.But thanks be to God, which gives us the Victory, through our Lord jesus christ. Victories, and all Victories is through our Lord jesus christ.
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And if in the Old Testament, all Victories were given from God, all outward Victories were given from Him:
And if in the Old Testament, all Victories were given from God, all outward Victories were given from Him:
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Then much more in the New Testament, are all our Spiritual Victories, (the former being but Types of these) much more are all our Spiritual Victories,
Then much more in the New Testament, Are all our Spiritual Victories, (the former being but Types of these) much more Are all our Spiritual Victories,
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then to be given to God.
then to be given to God.
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Now you see how it was with David, in the 18. Psalme, concerning outward Victories he gives all to God.
Now you see how it was with David, in the 18. Psalm, Concerning outward Victories he gives all to God.
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Saies he there (at the 32 verse,) It is God that girdeth me with strength:
Says he there (At the 32 verse,) It is God that Girdeth me with strength:
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He maketh my feet, like hindes feet:
He makes my feet, like hinds feet:
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He teacheth my hands to war, so that a Bow of steel is broken by mine Arms. And at the 2. verse (saies he) The Lord is my Rock, my For tress, my Deliverer:
He Teaches my hands to war, so that a Bow of steel is broken by mine Arms. And At the 2. verse (Says he) The Lord is my Rock, my For tress, my Deliverer:
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my God, my strength in whom I wil trust; my Buckler, and the horn of my Salvation, & mine high Tower. my God, my strength in whom I will trust; my Buckler, and the horn of my Salvation, & mine high Tower.
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As if all his War-like strength and skill were from God.
As if all his Warlike strength and skill were from God.
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And is not much more our Spiritual strength, which we have in our Christian warfare from Jesus Christ? I have set the Lord alwaies at my right hand, therefore I shall not fall:
And is not much more our Spiritual strength, which we have in our Christian warfare from jesus christ? I have Set the Lord always At my right hand, Therefore I shall not fallen:
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(saies the Psalmist.) Naturally then, a man is utterly unable to overcome any sin,
(Says the Psalmist.) Naturally then, a man is utterly unable to overcome any since,
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or temptation, though it be never so small. Secondly. As a man is unable to overcome any sin:
or temptation, though it be never so small. Secondly. As a man is unable to overcome any since:
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So also, if he be fallen, he is unable to rise again. Peter himself must have a look from Christ, before he could repent.So also, if he be fallen, he is unable to rise again. Peter himself must have a look from christ, before he could Repent.
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As if Jesus Christ had said to him; Peter, thou art now down in the dirt, and I know thou canst not rise,
As if jesus christ had said to him; Peter, thou art now down in the dirt, and I know thou Canst not rise,
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908
unlesse I give forth My hand unto thee: then here is My hand; and so He did heave him up.
unless I give forth My hand unto thee: then Here is My hand; and so He did heave him up.
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909
Every sin that a man does commit, he is taken captive by it, more or lesse: sin is a captivity.
Every since that a man does commit, he is taken captive by it, more or less: since is a captivity.
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910
Now, Voluntas non est libera, nisi liberata: A man is not free, unlesse freed. If the Son make you free, you are free indeed; but else not at all.
Now, Voluntas non est Libera, nisi liberata: A man is not free, unless freed. If the Son make you free, you Are free indeed; but Else not At all.
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911
Every sin that a man does commit, it is a mortal wound, a death of the soul, sin is.
Every since that a man does commit, it is a Mortal wound, a death of the soul, since is.
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912
A man may be able to kill himselfe, but being kil'd, he cannot raise himself.
A man may be able to kill himself, but being killed, he cannot raise himself.
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The Ship having his rudder broken, cannot go where it wil but must go where the Tempest pleases.
The Ship having his rudder broken, cannot go where it will but must go where the Tempest Pleases.
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And Beloved, there is never a fin that a man commits, but he does strike upon his rudder, he does strike upon the earth withal;
And beloved, there is never a fin that a man commits, but he does strike upon his rudder, he does strike upon the earth withal;
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915
and he does lose his rudder. A poor sheep is able for to lose it self, & to wander:
and he does loose his rudder. A poor sheep is able for to loose it self, & to wander:
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but being lost, is not able to come home agaim.
but being lost, is not able to come home agaim.
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Yea, our Savior saies, in the Parable of the lost-sheep, (meaning lost-man) The lost-sheep is taken by the shepherd,
Yea, our Saviour Says, in the Parable of the lost-sheep, (meaning lost-man) The lost-sheep is taken by the shepherd,
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or the good-man that finds it, and is layd upon his shoulder, and so brought back again.
or the goodman that finds it, and is laid upon his shoulder, and so brought back again.
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What is this shoulder, but the strength of Christ? And indeed, if a poor soul,
What is this shoulder, but the strength of christ? And indeed, if a poor soul,
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920
if a wandting, poor, lost soul be not laid on the shoulder of Jesus Christ: he will lose, and wander unto all Eternity, will lose himself, and wander for ever.
if a wandting, poor, lost soul be not laid on the shoulder of jesus christ: he will loose, and wander unto all Eternity, will loose himself, and wander for ever.
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This is wel exprest (as an Ancient does observe) in the example of Adam: when Adam had sinned, and fallen;
This is well expressed (as an Ancient does observe) in the Exampl of Adam: when Adam had sinned, and fallen;
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Adam was not able to return again (Let us mark it the rather, because Adam, he was our Great Common-father;Adam was not able to return again (Let us mark it the rather, Because Adam, he was our Great Common-father;
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and in his example we may all see our own faces,) Saies he, Adam being fallen, he could not rise again:
and in his Exampl we may all see our own faces,) Says he, Adam being fallen, he could not rise again:
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but when Adam was fallen, What does he? Then he sets himself, for to make himselfe cloaths of siggleaves, that so he might be freed from the injury of the weather:
but when Adam was fallen, What does he? Then he sets himself, for to make himself clothes of siggleaves, that so he might be freed from the injury of the weather:
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he could mind his cloathes, and do something to take away his shame; but not one thought of God, not one word of God whom he had lost.
he could mind his clothes, and do something to take away his shame; but not one Thought of God, not one word of God whom he had lost.
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And so now man, man having finned;
And so now man, man having finned;
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What does he do? He can mind his cloathes, he can mind the affairs of the world;
What does he do? He can mind his clothes, he can mind the affairs of the world;
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those things that concern this life, and his body:
those things that concern this life, and his body:
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Oh! but not one word, not one thought of God, until the Voice of the Lord be heard:
Oh! but not one word, not one Thought of God, until the Voice of the Lord be herd:
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And what then? Then Adam - like he may be ashamed, and may be afraid,;
And what then? Then Adam - like he may be ashamed, and may be afraid,;
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but yet no repentance till Christ comes. Naturally a man being fallen, he is unable to rise again. Thirdly.
but yet no Repentance till christ comes. Naturally a man being fallen, he is unable to rise again. Thirdly.
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As he is unable to rise again: So he is unable to stand, to hold, to continue: As he is unable to rise again: So he is unable to stand, to hold, to continue:
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though he should rise up again, he is unable to stand, he is unable to hold, to continue. though he should rise up again, he is unable to stand, he is unable to hold, to continue.
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934
And therefore David seeing his people in a good frame, he prayes, That the Lord would continue that good in the thoughts of their heart, and that for ever.
And Therefore David seeing his people in a good frame, he prays, That the Lord would continue that good in the thoughts of their heart, and that for ever.
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And so the Apostle in the 1 Peter, 5.10.
And so the Apostle in the 1 Peter, 5.10.
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But the God of all Grace, who hath called us unto His eternal Glory by Christ Jesus, But the God of all Grace, who hath called us unto His Eternal Glory by christ jesus,
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after ye have suffered a while, make ye perfect, stablish, strengthen, settle you. (Pray mark the words) The God of all Grace, stablish, strengthen, settle you. He does not say;After you have suffered a while, make you perfect, establish, strengthen, settle you. (prey mark the words) The God of all Grace, establish, strengthen, settle you. He does not say;
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The God of Nature settle you:
The God of Nature settle you:
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939
Oh! 'tis an act of Grace, of great Grace, of rich Grace to be settled, it is an act of great Grace to be truly settled, As Hierome excellently notes; God is alwaies a giver; God is alwaies a bestower:
Oh! it's an act of Grace, of great Grace, of rich Grace to be settled, it is an act of great Grace to be truly settled, As Jerome excellently notes; God is always a giver; God is always a bestower:
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It shal not suffice me that God hath once given, unless He would alwaies give.
It shall not suffice me that God hath once given, unless He would always give.
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You know the parable concerning the strong man, that ye reade of, in Mat. 12. being cast out by a stronger then he, and yet returns again.
You know the parable Concerning the strong man, that you read of, in Mathew 12. being cast out by a Stronger then he, and yet returns again.
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942
The Devil is this strong man in some great, and grosse sin: now, though he be cast out;
The devil is this strong man in Some great, and gross since: now, though he be cast out;
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943
yet notwithstanding the room being emptied, though it be garnisht with moral vertues, and Evangelical gifts yet the room being left empty of Jesus Christ, the Lord Jesus Christ not keeping the house:
yet notwithstanding the room being emptied, though it be garnished with moral Virtues, and Evangelical Gifts yet the room being left empty of jesus christ, the Lord jesus christ not keeping the house:
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944
saies the Devil, the house is mine still:
Says the devil, the house is mine still:
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and therefore (saies he) I will return to mine house, he calls it his house all this while;
and Therefore (Says he) I will return to mine house, he calls it his house all this while;
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946
Though the strong man were cast out, and though the room were swept, and garnisht,
Though the strong man were cast out, and though the room were swept, and garnished,
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yet he calls it his house still, because Jesus Christ did not keep there, and continue there.
yet he calls it his house still, Because jesus christ did not keep there, and continue there.
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So that, the Lord Jesus Christ must have the Keeping of the house, as well as the Sweeping of the house.
So that, the Lord jesus christ must have the Keeping of the house, as well as the Sweeping of the house.
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Naturally, a man is unable to hold, to stand, and continue, though he do rise.
Naturally, a man is unable to hold, to stand, and continue, though he do rise.
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950
Fourthly. (Pray mark it, that you may see, what an insufficiency there is unto what is good, that so we may be brought unto more dependence on Christ.) As a man is unable to stand, and persevere:
Fourthly. (Pray mark it, that you may see, what an insufficiency there is unto what is good, that so we may be brought unto more dependence on christ.) As a man is unable to stand, and persevere:
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951
So also, he is unable to any one good work; Spiritually, Evangelically good.
So also, he is unable to any one good work; Spiritually, Evangelically good.
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We are not able (saies the Apostle) as of our selves, to think a good thought, to speak a good word;
We Are not able (Says the Apostle) as of our selves, to think a good Thought, to speak a good word;
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953
but all our sufficiency is of God. but all our sufficiency is of God.
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954
And Bradwardin, he reasons the case very well: (Saies he thus •) If that a man bestow good breeding upon his child:
And Bradwardine, he Reasons the case very well: (Says he thus •) If that a man bestow good breeding upon his child:
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955
the father gives the natural being to the child, he brings him up in Military affaires,
the father gives the natural being to the child, he brings him up in Military affairs,
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956
& the child grows very skilful, & the father furnishes him with al kind of Armour:
& the child grows very skilful, & the father furnishes him with all kind of Armour:
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yet notwithstanding, if the child hath the prowess, & the valour of the action from himself, he may boast in himself,
yet notwithstanding, if the child hath the prowess, & the valour of the actium from himself, he may boast in himself,
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958
and he may say, True indeed, I had my being from my father, I had (indeed) my skill from my father, I had my Armes from my father:
and he may say, True indeed, I had my being from my father, I had (indeed) my skill from my father, I had my Arms from my father:
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But the Action is my own, the valour my own, the strength of the action is my own.
But the Actium is my own, the valour my own, the strength of the actium is my own.
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960
So (saies he) if God should give habitual grace to a man, if the strength for the action should not be from God, he might boast;
So (Says he) if God should give habitual grace to a man, if the strength for the actium should not be from God, he might boast;
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True indeed, I had the habit from God, the habitual grace from God, but the action is my own, the spirit of the action is my own:
True indeed, I had the habit from God, the habitual grace from God, but the actium is my own, the Spirit of the actium is my own:
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he had now wherein to boast. But all boasting is cut off, as you shall hear by and by.
he had now wherein to boast. But all boasting is Cut off, as you shall hear by and by.
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963
And therefore Naturally a man is unable to every work: Not only the habit is received;
And Therefore Naturally a man is unable to every work: Not only the habit is received;
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but strength for the action also, 'tis all received. Fiftly. As a man is unable to every action:
but strength for the actium also, it's all received. Fifty. As a man is unable to every actium:
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So also, he is Naturally unable to prepare himself unto what is good, spiritually good. So also, he is Naturally unable to prepare himself unto what is good, spiritually good.
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(Good people mark it) I say, a man is also unable to Prepare himself unto what is good.
(Good people mark it) I say, a man is also unable to Prepare himself unto what is good.
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967
Not only unable to do good; but unable to Prepare himself unto what is good, Spiritually good:
Not only unable to do good; but unable to Prepare himself unto what is good, Spiritually good:
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not only unable to Overcome the enemy, but unable to draw out his forces: not only unable to Receive the enemies charge;
not only unable to Overcome the enemy, but unable to draw out his forces: not only unable to Receive the enemies charge;
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969
but he is unable to draw out his forces.
but he is unable to draw out his forces.
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970
Ho, ho, every one that thirsteth, come and buy wine and milk without money, or monies worth. Ho, ho, every one that Thirsteth, come and buy wine and milk without money, or moneys worth.
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If a man could prepare, here is money, here is monies worth:
If a man could prepare, Here is money, Here is moneys worth:
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As one observes well, Then a man might say, The first beginning of my salvation was of my self:
As one observes well, Then a man might say, The First beginning of my salvation was of my self:
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Yea, in truth a man may say, The greatest part is from my self: for 'tis more to begin, and more to prepare;
Yea, in truth a man may say, The greatest part is from my self: for it's more to begin, and more to prepare;
uh, p-acp n1 dt n1 vmb vvi, dt js n1 vbz p-acp po11 n1: c-acp pn31|vbz dc pc-acp vvi, cc av-dc pc-acp vvi;
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so the the greatest part of our salvation should be from our selves.
so the the greatest part of our salvation should be from our selves.
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Ye know what the Apostle saies, (and I pray consider it) in Ephe. 2.1. And you hath He quickned, who were dead in trespasses and sins.
You know what the Apostle Says, (and I pray Consider it) in Ephes 2.1. And you hath He quickened, who were dead in Trespasses and Sins.
pn22 vvb r-crq dt n1 vvz, (cc pns11 vvb vvi pn31) p-acp np1 crd. cc pn22 vhz pns31 vvn, r-crq vbdr j p-acp n2 cc n2.
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Even you (at the 5. v.) even when we were dead in sins hath quickned us together with Christ; by Grace ye are saved. Even you (At the 5. v.) even when we were dead in Sins hath quickened us together with christ; by Grace you Are saved.
j pn22 (p-acp dt crd n1) av c-crq pns12 vbdr j p-acp n2 vhz vvn pno12 av p-acp np1; p-acp n1 pn22 vbr vvn.
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(Mark) Twice the Apostle brings in that sentence: be brings it in again at the 8. verse:
(Mark) Twice the Apostle brings in that sentence: be brings it in again At the 8. verse:
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For by Grace ye are saved: For by Grace you Are saved:
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why twice? Not only to shew that the progresse of a Christian is by Grace,
why twice? Not only to show that the progress of a Christian is by Grace,
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but the very first begining, and setting out, 'tis al of grace: By Grace ye are saved.
but the very First beginning, and setting out, it's all of grace: By Grace you Are saved.
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'Tis a good speech of Austin, Grace is no way Grace, unlesse it be every way free.
It's a good speech of Austin, Grace is no Way Grace, unless it be every Way free.
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Now can a poor dead man prepare himselfe unto life? Did Lazarus prepare himself to life? Could he do it? Could Lazarus do it? There is (saith the Philosopher) a proportion alwaies between the Action,
Now can a poor dead man prepare himself unto life? Did Lazarus prepare himself to life? Could he do it? Could Lazarus do it? There is (Says the Philosopher) a proportion always between the Actium,
av vmb dt j j n1 vvi px31 p-acp n1? vdd np1 vvb px31 p-acp n1? vmd pns31 vdi pn31? vmd np1 vdb pn31? pc-acp vbz (vvz dt n1) dt n1 av p-acp dt n1,
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and the terme of the Action.
and the term of the Actium.
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Now what proportion is there between Nature and Grace? No man (saies our Savior) comes unto the Son, but whom the Father draws, thus saies our Savior.
Now what proportion is there between Nature and Grace? No man (Says our Saviour) comes unto the Son, but whom the Father draws, thus Says our Saviour.
av q-crq n1 vbz a-acp p-acp n1 cc n1? dx n1 (vvz po12 n1) vvz p-acp dt n1, p-acp ro-crq dt n1 vvz, av vvz po12 n1.
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Oh! but (saies Pelagius ) I can go unto Jesus Christ by my own preparation, I can prepare, I can draw my self unto Jesus Christ,
Oh! but (Says Pelagius) I can go unto jesus christ by my own preparation, I can prepare, I can draw my self unto jesus christ,
uh cc-acp (vvz np1) pns11 vmb vvi p-acp np1 np1 p-acp po11 d n1, pns11 vmb vvi, pns11 vmb vvi po11 n1 p-acp np1 np1,
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or I can draw Christ to me. Beloved! In natural Actions, there needs alwaies preparations to the introducing of forms:
or I can draw christ to me. beloved! In natural Actions, there needs always preparations to the introducing of forms:
cc pns11 vmb vvi np1 p-acp pno11. j-vvn! p-acp j n2, a-acp av av n2 p-acp dt vvg pp-f n2:
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987
because in the way of Generation of Nature, things are wrought by degrees. As for example now:
Because in the Way of Generation of Nature, things Are wrought by Degrees. As for Exampl now:
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988
If a great log lie in the mud; before you can carry it away, you must loosen it from the mud:
If a great log lie in the mud; before you can carry it away, you must loosen it from the mud:
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but the logg doth not loosen it selfe: And so, if wood be to be burnt;
but the log does not loosen it self: And so, if wood be to be burned;
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first it must be dried, there is preparing the wood to be burnt, because the thing is to be done by degrees.
First it must be dried, there is preparing the wood to be burned, Because the thing is to be done by Degrees.
ord pn31 vmb vbi vvn, pc-acp vbz vvg dt n1 pc-acp vbi vvn, c-acp dt n1 vbz pc-acp vbi vdn p-acp n2.
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But in the conversion of a poor sinner, the work is done in a moment, it is no natural work, God infuses Grace there;
But in the conversion of a poor sinner, the work is done in a moment, it is no natural work, God infuses Grace there;
p-acp p-acp dt n1 pp-f dt j n1, dt n1 vbz vdn p-acp dt n1, pn31 vbz dx j n1, np1 vvz n1 a-acp;
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and therefore there needs no prepararation there.
and Therefore there needs no prepararation there.
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And therefore Bradwardine, he reasons the case very well thus, If (saies he) a man can prepare himself,
And Therefore Bradwardine, he Reasons the case very well thus, If (Says he) a man can prepare himself,
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then the preparation either helps forward, or causes the following grace;
then the preparation either helps forward, or Causes the following grace;
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if it does not help forward, nor cause the following grace, then it does not prepare, that which does not help, does not prepare:
if it does not help forward, nor cause the following grace, then it does not prepare, that which does not help, does not prepare:
cs pn31 vdz xx vvi av-j, ccx vvi dt j-vvg n1, cs pn31 vdz xx vvi, cst r-crq vdz xx vvi, vdz xx vvi:
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& if it does help forward the following grace, or cause it, that God must give a following grace as a reward of this preparation;
& if it does help forward the following grace, or cause it, that God must give a following grace as a reward of this preparation;
cc cs pn31 vdz vvi av-j dt j-vvg n1, cc vvi pn31, cst np1 vmb vvi dt j-vvg n1 p-acp dt n1 pp-f d n1;
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then surely, this preparation makes a man pleasing in the eyes of God:
then surely, this preparation makes a man pleasing in the eyes of God:
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for, will God reward a man for a work that does not make him pleasing in the eyes of God? But how can a man be pleasing in the eyes of God, without Faith? Without Faith it is impossible to please God.
for, will God reward a man for a work that does not make him pleasing in the eyes of God? But how can a man be pleasing in the eyes of God, without Faith? Without Faith it is impossible to please God.
c-acp, vmb np1 vvi dt n1 p-acp dt n1 cst vdz xx vvi pno31 vvg p-acp dt n2 pp-f np1? p-acp q-crq vmb dt n1 vbb vvg p-acp dt n2 pp-f np1, p-acp n1? p-acp n1 pn31 vbz j pc-acp vvi np1.
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So that a man cannot prepare himself to what is good. Put all these together: A man cannot naturally overcome a sin, a temptation, though never so small:
So that a man cannot prepare himself to what is good. Put all these together: A man cannot naturally overcome a since, a temptation, though never so small:
av cst dt n1 vmbx vvi px31 p-acp r-crq vbz j. vvb d d av: dt n1 vmbx av-j vvi dt n1, dt n1, cs av-x av j:
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1000
He cannot rise when he is fallen: he cannot stand though he should rise: yea, he is unable to any good work, simply in it self:
He cannot rise when he is fallen: he cannot stand though he should rise: yea, he is unable to any good work, simply in it self:
pns31 vmbx vvi c-crq pns31 vbz vvn: pns31 vmbx vvi cs pns31 vmd vvi: uh, pns31 vbz j p-acp d j n1, av-j p-acp pn31 n1:
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and he is not able to prepare himself unto what is good. Surely therefore, all is in a way of Receiving:
and he is not able to prepare himself unto what is good. Surely Therefore, all is in a Way of Receiving:
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what ever grace one hath, he hath it in a way of Receiving. This is the first Argument. Secondly.
what ever grace one hath, he hath it in a Way of Receiving. This is the First Argument. Secondly.
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1003
This truth is also argued from the Supernaturallity of Grace:
This truth is also argued from the Supernaturallity of Grace:
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1004
Grace is a Supernatural thing, and is called in Scripture phrase, The Seed of God: The Image of Christ: The Divine Nature:
Grace is a Supernatural thing, and is called in Scripture phrase, The Seed of God: The Image of christ: The Divine Nature:
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1005
The good and perfect Gift that comes from above from the Father of Lights: It is wrought in the soul by the infinite, and Almighty Power of God;The good and perfect Gift that comes from above from the Father of Lights: It is wrought in the soul by the infinite, and Almighty Power of God;
dt j cc j n1 cst vvz p-acp a-acp p-acp dt n1 pp-f n2: pn31 vbz vvn p-acp dt n1 p-acp dt j, cc j-jn n1 pp-f np1;
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the same power wherewith God Created Heaven and Earth at the first. And therefore 'tis called a Creation, in Ephe. 2.10. We are His Workmanship, created unto good Works.
the same power wherewith God Created Heaven and Earth At the First. And Therefore it's called a Creation, in Ephes 2.10. We Are His Workmanship, created unto good Works.
dt d n1 c-crq np1 vvn n1 cc n1 p-acp dt ord. cc av pn31|vbz vvn dt n1, p-acp np1 crd. pns12 vbr po31 n1, vvn p-acp j vvz.
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The same power that the Lord used in raising up Christ from the dead, is also put forth in the conversion of every sinner.
The same power that the Lord used in raising up christ from the dead, is also put forth in the conversion of every sinner.
dt d n1 cst dt n1 vvn p-acp vvg a-acp np1 p-acp dt j, vbz av vvn av p-acp dt n1 pp-f d n1.
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1008
And besides, When the Lord is pleased to convert, and draw a poor sinner unto Himself, He does not alwaies take those that are the best, those that are the wisest, those that are the most moral, Civil men;
And beside, When the Lord is pleased to convert, and draw a poor sinner unto Himself, He does not always take those that Are the best, those that Are the Wisest, those that Are the most moral, Civil men;
cc p-acp, c-crq dt n1 vbz vvn pc-acp vvi, cc vvi dt j n1 p-acp px31, pns31 vdz xx av vvi d cst vbr dt js, d cst vbr dt js, d cst vbr dt av-ds j, j n2;
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He does not alwaies take the most Prudent: but many times the Lord takes the worst;
He does not always take the most Prudent: but many times the Lord Takes the worst;
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Paul, Zacheus, Matthew, the Jailour, divers others.Paul, Zacchaeus, Matthew, the Jailor, diverse Others.
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And if you look into the 33. Chapter of Job, where you have the plat-form (indeed) of mans conversion:
And if you look into the 33. Chapter of Job, where you have the platform (indeed) of men conversion:
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you shall find there, in what a time God takes a man to Convert him: (at the 14. verse) God speaketh once, yea twice, yet man perceives it not:
you shall find there, in what a time God Takes a man to Convert him: (At the 14. verse) God speaks once, yea twice, yet man perceives it not:
pn22 vmb vvi a-acp, p-acp r-crq dt n1 np1 vvz dt n1 p-acp vvb pno31: (p-acp dt crd n1) np1 vvz a-acp, uh av, av n1 vvz pn31 xx:
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In a dream, in a vision of the night, when deep sleep falleth upon men, in slumbrings upon the bed:
In a dream, in a vision of the night, when deep sleep falls upon men, in slumbrings upon the Bed:
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Then He openeth the ears of men, and sealeth their instruction, That He may withdraw man from his purpose, and hide pride from man. Then He Openeth the ears of men, and Sealeth their instruction, That He may withdraw man from his purpose, and hide pride from man.
cs pns31 vvz dt n2 pp-f n2, cc vvz po32 n1, cst pns31 vmb vvi n1 p-acp po31 n1, cc vvi n1 p-acp n1.
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When man least thinks of it, then God comes, in a dream, in a vision of the night,
When man least thinks of it, then God comes, in a dream, in a vision of the night,
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when deep sleep falleth upon a man, and in slumbrings upon the bed: Then he openeth the ears of men, and sealeth their instruction.
when deep sleep falls upon a man, and in slumbrings upon the Bed: Then he Openeth the ears of men, and Sealeth their instruction.
c-crq j-jn n1 vvz p-acp dt n1, cc p-acp n2 p-acp dt n1: cs pns31 vvz dt n2 pp-f n2, cc vvz po32 n1.
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What does all this argue then? But that grace, grace is infused, grace is supernatural;
What does all this argue then? But that grace, grace is infused, grace is supernatural;
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Oh! there is a supernaturallity in saving grace: Surely therefore, all is in a way of Receiving, all is Received. That is a Second Argument. Thirdly.
Oh! there is a Supernaturallity in Saving grace: Surely Therefore, all is in a Way of Receiving, all is Received. That is a Second Argument. Thirdly.
uh a-acp vbz dt n1 p-acp vvg n1: av-j av, d vbz p-acp dt n1 pp-f vvg, d vbz vvn. cst vbz dt ord n1. ord.
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This truth is also argued, from the Shortness of the means of grace. Much means of grace appointed;
This truth is also argued, from the Shortness of the means of grace. Much means of grace appointed;
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but take the means as it is in it self without Gods appointment, or institution upon it,
but take the means as it is in it self without God's appointment, or Institution upon it,
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& you wil find that all means are too short to reach the end. For example:
& you will find that all means Are too short to reach the end. For Exampl:
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In the old Testament, when the Lord would take in Jericho, and break down the walls of Jericho; He Commands, The Rams horns should be blown.
In the old Testament, when the Lord would take in Jericho, and break down the walls of Jericho; He Commands, The Rams horns should be blown.
p-acp dt j n1, c-crq dt n1 vmd vvi p-acp np1, cc vvb a-acp dt n2 pp-f np1; pns31 vvz, dt n2 n2 vmd vbi vvn.
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Take the blowing of the Rams-horns as lying under Gods appointment, and so this action was sufficient for to break down the walls:
Take the blowing of the Ram's horns as lying under God's appointment, and so this actium was sufficient for to break down the walls:
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but take the action of blowing the Rams-horns by it self, and so it was too short.
but take the actium of blowing the Ram's horns by it self, and so it was too short.
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So the Lord commands Naaman, To go and wash himself in the water of Jordan: take this action of Naaman washing himself in the water;
So the Lord commands Naaman, To go and wash himself in the water of Jordan: take this actium of Naaman washing himself in the water;
np1 dt n1 vvz np1, pc-acp vvi cc vvi px31 p-acp dt n1 pp-f n1: vvb d n1 pp-f np1 vvg px31 p-acp dt n1;
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take it (I say) without Gods Commandement: take it with Gods Commandement, Gods Appointment, so it was sufficient to reach his Cure,
take it (I say) without God's Commandment: take it with God's Commandment, God's Appointment, so it was sufficient to reach his Cure,
vvb pn31 (pns11 vvb) p-acp npg1 n1: vvb pn31 p-acp npg1 n1, ng1 n1, av pn31 vbds j pc-acp vvi po31 vvb,
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and heale him of his Leprosy:
and heal him of his Leprosy:
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but now, take the action as it was in it self, without the Appointment, and institution of God,
but now, take the actium as it was in it self, without the Appointment, and Institution of God,
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and so it was too short to reach his Cure. So in the new Testament: our Savior Christ, He takes spittle and clay for to cure a mans eyes:
and so it was too short to reach his Cure. So in the new Testament: our Saviour christ, He Takes spittle and clay for to cure a men eyes:
cc av pn31 vbds av j pc-acp vvi po31 vvb. av p-acp dt j n1: po12 n1 np1, pns31 vvz n1 cc n1 c-acp pc-acp vvi dt ng1 n2:
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Take this under Christs appointment, and so it's sufficient to reach the cure; but take it without, and so short.
Take this under Christ appointment, and so it's sufficient to reach the cure; but take it without, and so short.
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So God did appoint in Baptisme a man should be washed in water;
So God did appoint in Baptism a man should be washed in water;
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and in the Sacrament we should eat bread, and drink wine, for the begetting, and increasing of Faith.
and in the Sacrament we should eat bred, and drink wine, for the begetting, and increasing of Faith.
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Take these actions as they lie under Gods Appointment, and Institution, they are able to reach this end:
Take these actions as they lie under God's Appointment, and Institution, they Are able to reach this end:
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but take these actions as they are in themselves, washing in water; and eating bread, and drinking wine; they are all too short;
but take these actions as they Are in themselves, washing in water; and eating bred, and drinking wine; they Are all too short;
cc-acp vvb d n2 c-acp pns32 vbr p-acp px32, vvg p-acp n1; cc vvg n1, cc vvg n1; pns32 vbr d av j;
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all too short, either to beget, or increase Grace.
all too short, either to beget, or increase Grace.
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Well now, why does the Lord stil appoint such means, as in themselves are too short for the end whereto appointed? Surely, not only for this reason, that he might teach us, that the thing done is rather by the appointment,
Well now, why does the Lord still appoint such means, as in themselves Are too short for the end whereto appointed? Surely, not only for this reason, that he might teach us, that the thing done is rather by the appointment,
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then by the use of means:
then by the use of means:
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but also to show thus much, That though we do use the means, yet notwithstāding in the use of the means, we do not attain the thing by the use thereof;
but also to show thus much, That though we do use the means, yet notwithstanding in the use of the means, we do not attain the thing by the use thereof;
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but that in the using of means, and waiting there, we shall receive strength from God to do it, to attain the end.
but that in the using of means, and waiting there, we shall receive strength from God to do it, to attain the end.
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Whensoever therefore, you consider the shortness of the means appointed, conclude thus, That all is in a way of Receiving:
Whensoever Therefore, you Consider the shortness of the means appointed, conclude thus, That all is in a Way of Receiving:
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therefore God hath appointed the means that are in themselves short. Fourthly. This Doctrine is further argued, From the work, and nature of Faith.
Therefore God hath appointed the means that Are in themselves short. Fourthly. This Doctrine is further argued, From the work, and nature of Faith.
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There is no Grace that the Scripture puts more upon, than Faith. (Mark I pray) In the old Testament, all the Victories are put on Faith: In the new Testament, all the Cures: if thou canst but Beleeve (saies Christ) According to thy Faith be it unto thee.
There is no Grace that the Scripture puts more upon, than Faith. (Mark I pray) In the old Testament, all the Victories Are put on Faith: In the new Testament, all the Cures: if thou Canst but Believe (Says christ) According to thy Faith be it unto thee.
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Yea, Beloved, if you look into the new Testament, you shal find, that the same works that are given to Christ, are given to Faith, Jesus Christ, He is said for to Sanctifie the soul: So doth Faith, Faith purifies the heart (saies the Apostle.) Jesus Christ, He is said for to justifie a sinner: So does Faith too:
Yea, beloved, if you look into the new Testament, you shall find, that the same works that Are given to christ, Are given to Faith, jesus christ, He is said for to Sanctify the soul: So does Faith, Faith Purifies the heart (Says the Apostle.) jesus christ, He is said for to justify a sinner: So does Faith too:
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Being justified by Faith: Romans, the 5th. Jesus Christ, He is said for to save the soul, He is called our Savior: So doth Faith too: By Faith ye are saved. Being justified by Faith: Romans, the 5th. jesus christ, He is said for to save the soul, He is called our Saviour: So does Faith too: By Faith you Are saved.
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What's the Reason now, that the Lord does especially set the Crown upon the head of Faith? Some think it is for this Reason;
What's the Reason now, that the Lord does especially Set the Crown upon the head of Faith? some think it is for this Reason;
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Because that Faith doth unite the soul unto Jesus Christ: But so does Love, Love is an affection of Union;
Because that Faith does unite the soul unto jesus christ: But so does Love, Love is an affection of union;
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and all Grace unites to Christ; as every sin seperates, so every Grace unites. Others think 'tis for this Reason:
and all Grace unites to christ; as every since separates, so every Grace unites. Others think it's for this Reason:
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Because that as Faith sets the Crown upon the head of Christ: So God sets the Crown upon the head of Faith: and this is true.
Because that as Faith sets the Crown upon the head of christ: So God sets the Crown upon the head of Faith: and this is true.
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For as the Lord does honor those persons most, that honor Him most: So He wil honor those Graces most, that honor Him most.
For as the Lord does honour those Persons most, that honour Him most: So He will honour those Graces most, that honour Him most.
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But besides this, I conceive, the great Reason is this;
But beside this, I conceive, the great Reason is this;
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why the Lord does thus set all over upon Faith: (I say) because that Faith, in the nature of it, is a Receiving Grace.
why the Lord does thus Set all over upon Faith: (I say) Because that Faith, in the nature of it, is a Receiving Grace.
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And therefore John having said in this 1. Chap. of Joh. and the 12. verse.
And Therefore John having said in this 1. Chap. of John and the 12. verse.
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To as many as received Him, He gave power to be called the Sons of God. To as many as received Him, He gave power to be called the Sons of God.
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Explains himself by this afterward in the same verse; Even to them that Beleeve on His Name.
Explains himself by this afterwards in the same verse; Even to them that Believe on His Name.
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So that Beleeving is nothing else but Receiving the Grace of God: the nature of Faith, being to Receive the Truth, or the Receiving of Jesus Christ:
So that Believing is nothing Else but Receiving the Grace of God: the nature of Faith, being to Receive the Truth, or the Receiving of jesus christ:
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the proper work, and nature of Faith being to Receive.
the proper work, and nature of Faith being to Receive.
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Now therefore when the Lord does put al upon Faith, and Faith in it's nature is a Receiving;
Now Therefore when the Lord does put all upon Faith, and Faith in it's nature is a Receiving;
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plainly it holds forth this Truth unto us, That all is in a way a Receiving:
plainly it holds forth this Truth unto us, That all is in a Way a Receiving:
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all Grace in a way of Receiving. Fifthly and lastly.
all Grace in a Way of Receiving. Fifthly and lastly.
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This Truth is argued also, From the posture, and true behavior of Prayer (Mark) Prayer, is nothing else,
This Truth is argued also, From the posture, and true behaviour of Prayer (Mark) Prayer, is nothing Else,
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but the souls begging, or petitioning for something from Heaven.
but the Souls begging, or petitioning for something from Heaven.
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A begger you know, when he begs, he holds forth, or he stretches forth his hand: noting a willingness to receive.
A beggar you know, when he begs, he holds forth, or he stretches forth his hand: noting a willingness to receive.
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So you reade in Scripture, that when the soul is put into a posture of Prayer, it is put into this posture.
So you read in Scripture, that when the soul is put into a posture of Prayer, it is put into this posture.
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Reade therefore what is said, in Job, 11.13.
Reade Therefore what is said, in Job, 11.13.
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If thou prepare thine heart, ( or est ablish thine heart, for so the word signifies) if thou prepare thine heart, If thou prepare thine heart, (or est ablish thine heart, for so the word signifies) if thou prepare thine heart,
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and stretch out thine hands towards Him. That is, if thou doest Pray unto Him, thou stretchest out thine hands unto Him. Now as one observes well:and stretch out thine hands towards Him. That is, if thou dost Pray unto Him, thou stretchest out thine hands unto Him. Now as one observes well:
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As it were a derision, or a mocking of God, to praise God, or to give God thanks for that which He doth not give,
As it were a derision, or a mocking of God, to praise God, or to give God thanks for that which He does not give,
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but I have in my own power:
but I have in my own power:
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So it were also a mocking of God, to pray to God for that which is not in His hands to give, but in mine to do.
So it were also a mocking of God, to pray to God for that which is not in His hands to give, but in mine to do.
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Now my Beloved, What ever Grace, or Holinesse a man hath, he is to pray for: pray for healing strength; pray for quickning strength; pray for confirming strength; pray for strength to pray:
Now my beloved, What ever Grace, or Holiness a man hath, he is to pray for: pray for healing strength; pray for quickening strength; pray for confirming strength; pray for strength to pray:
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and seeing the posture of prayer is this, to stretch forth the hands, (which notes receiving) in that we are for to beg all Grace from God;
and seeing the posture of prayer is this, to stretch forth the hands, (which notes receiving) in that we Are for to beg all Grace from God;
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it argues, all is in a way of Receiving, all, all good is in a way of Receiving:
it argues, all is in a Way of Receiving, all, all good is in a Way of Receiving:
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what ever Grace, or Holinesse a man hath on this side Heaven, 'tis all in a way of Receiving.
what ever Grace, or Holiness a man hath on this side Heaven, it's all in a Way of Receiving.
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But you will say, That this Cuts off all endeavour; if all be in a way of Receiving, then nothing to be done? This Doctrine is an Enemy to all Obedience, to all laboring, to al good Works,
But you will say, That this Cuts off all endeavour; if all be in a Way of Receiving, then nothing to be done? This Doctrine is an Enemy to all obedience, to all labouring, to all good Works,
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and to all performance, to al Endeavour. Not so:
and to all performance, to all Endeavour. Not so:
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The Apostle expresly does speak the contrary, as you may reade, (and I pray mark) in that 2d Chapter of his Epistle to the Philippians: Wherefore (at the 12 verse) saies he) my beloved, as ye have alwaies obeyed, not as in my presence only,
The Apostle expressly does speak the contrary, as you may read, (and I pray mark) in that 2d Chapter of his Epistle to the Philippians: Wherefore (At the 12 verse) Says he) my Beloved, as you have always obeyed, not as in my presence only,
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but now much more in my absence: work out your own Salvation with fear and trembling. but now much more in my absence: work out your own Salvation with Fear and trembling.
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Why? (at the 13 verse) For it is God which worketh in you both to will,
Why? (At the 13 verse) For it is God which works in you both to will,
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and to do, of His good pleasure. Work out your own Salvation with fear and trembling:and to do, of His good pleasure. Work out your own Salvation with Fear and trembling:
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why? for all is in a way of Receiving; 'tis God, 'tis God that worketh all in all;
why? for all is in a Way of Receiving; it's God, it's God that works all in all;
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'tis God, 'tis God that does it, therefore work. Mark, how the Apostle argues: He does not argue, as many do:
it's God, it's God that does it, Therefore work. Mark, how the Apostle argues: He does not argue, as many doe:
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And I pray tell me if there be any here that think this Doctrin is against Endeavour;
And I pray tell me if there be any Here that think this Doctrine is against Endeavour;
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pray tell me, What Work or Endeavour? Either you would endeavour for to leave your fins;
pray tell me, What Work or Endeavour? Either you would endeavour for to leave your fins;
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or you would endeavour to do what is good, to perform some good. If you would endeavour for to leave your sins:
or you would endeavour to do what is good, to perform Some good. If you would endeavour for to leave your Sins:
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there is no such way, as to be truly, fully perswaded in your heart of this truth, That all is in a way of Receiving.
there is no such Way, as to be truly, Fully persuaded in your heart of this truth, That all is in a Way of Receiving.
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Mark therefore I pray, how the Apostle argues for that purpose, in the 1 Cor. Chap. 3. at the 3d verse:
Mark Therefore I pray, how the Apostle argues for that purpose, in the 1 Cor. Chap. 3. At the 3d verse:
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For (saies He) Ye are carnal; ye are carnal;
For (Says He) You Are carnal; you Are carnal;
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for whereas there is among you envying, and strife, and divisions, are ye not carnal and walk as men? For while one saith, I am of Paul, and another, I am of Apollo, are ye not carnal? Well,for whereas there is among you envying, and strife, and divisions, Are you not carnal and walk as men? For while one Says, I am of Paul, and Another, I am of Apollo, Are you not carnal? Well,
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but what course does the Apostle take to cure this carnallity? See what he saies, at the 6th verse:
but what course does the Apostle take to cure this carnality? See what he Says, At the 6th verse:
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at the 5th Who then is Paul? who is Paul? and who is Apollo? but Ministers by whom ye beleeved,
At the 5th Who then is Paul? who is Paul? and who is Apollo? but Ministers by whom you believed,
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even as the Lord Gave to every man: I have planted, Apollo watered, but God gave the increase: even as the Lord Gave to every man: I have planted, Apollo watered, but God gave the increase:
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So then, neither is he that planteth any thing, neither is he that watereth: but God that gives the Increase. As if he should say thus: Here's divisions among you;
So then, neither is he that plants any thing, neither is he that Waters: but God that gives the Increase. As if he should say thus: Here's divisions among you;
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and one saies, I am for Paul; and I am for Apollo: Oh! but get your heart settled in this Truth, That all is of God,
and one Says, I am for Paul; and I am for Apollo: Oh! but get your heart settled in this Truth, That all is of God,
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and all is of Christ, and all is in a way of Receiving; and then divisions will be no more;
and all is of christ, and all is in a Way of Receiving; and then divisions will be no more;
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there will be no more such sayings as these, I am for Paul, and I am for Apollo.
there will be no more such sayings as these, I am for Paul, and I am for Apollo.
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And again, Would your endeavours be for the performance of what is good? The consideration of this Truth that is now before you, is of great avail this way too.
And again, Would your endeavours be for the performance of what is good? The consideration of this Truth that is now before you, is of great avail this Way too.
cc av, vmd po22 n2 vbb p-acp dt n1 pp-f r-crq vbz j? dt n1 pp-f d n1 cst vbz av p-acp pn22, vbz pp-f j n1 d n1 av.
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Saies Paul, I have labored more abundantly than they al, yet not I, but the Grace of Christ in me.
Says Paul, I have laboured more abundantly than they all, yet not I, but the Grace of christ in me.
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Mark, yet not I, but the Grace of Christ in me.
Mark, yet not I, but the Grace of christ in me.
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Labored more than they al, more abundantly than all, yet al from Christ, and yet all from Grace,
Laboured more than they all, more abundantly than all, yet all from christ, and yet all from Grace,
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and yet all in a way of Receiving.
and yet all in a Way of Receiving.
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Surely, there is no such way to gracious, and blessed endeavors, as the serious consideration of this Truth that is now before you.
Surely, there is no such Way to gracious, and blessed endeavors, as the serious consideration of this Truth that is now before you.
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I'le give you Two Reasons for it:
I'll give you Two Reasons for it:
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All Actions are carried upon two wheels, Fear, and Love. As a Cart moves upon two wheels;
All Actions Are carried upon two wheels, fear, and Love. As a Cart moves upon two wheels;
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so every Action is carried upon these two, Fear, and Love. The more ye love, the more ye move towards a thing:
so every Actium is carried upon these two, fear, and Love. The more you love, the more you move towards a thing:
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The more ye fear, the more ye move to avoid it: Fear, and Love the two great wheels of every motion.
The more you Fear, the more you move to avoid it: fear, and Love the two great wheels of every motion.
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Now as for Love; what greater Love than this;
Now as for Love; what greater Love than this;
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That Jesus Christ hath died for us, and worketh all our works for us, and in us? and Love causeth Love. As for Fear, Ye know there are some children,
That jesus christ hath died for us, and works all our works for us, and in us? and Love Causes Love. As for fear, You know there Are Some children,
cst np1 np1 vhz vvn p-acp pno12, cc vvz d po12 n2 p-acp pno12, cc p-acp pno12? cc vvb vvz vvi. c-acp p-acp vvb, pn22 vvb pc-acp vbr d n2,
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so long as they are kept in dependance upon the father, the father having not given them portions they are obedient to him:
so long as they Are kept in dependence upon the father, the father having not given them portions they Are obedient to him:
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but if once the children have gotten their portions, and are come to live by themselves, then no more obedience.
but if once the children have got their portions, and Are come to live by themselves, then no more Obedience.
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If you have a man by the wrist, and he knows that if you let him go, he fals down into some great river,
If you have a man by the wrist, and he knows that if you let him go, he falls down into Some great river,
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and there he is lost for ever:
and there he is lost for ever:
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will not this man that you have by the wrist, will not he be afraid now to offend you, knowing you have him thus by the wrist? Beloved!
will not this man that you have by the wrist, will not he be afraid now to offend you, knowing you have him thus by the wrist? beloved!
vmb xx d n1 cst pn22 vhb p-acp dt n1, vmb xx pns31 vbi j av pc-acp vvi pn22, vvg pn22 vhi pno31 av p-acp dt n1? vvn!
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this Doctrin tels us, that the Lord hath us all by the wrist; we live in a continual dependance upon Him:
this Doctrine tells us, that the Lord hath us all by the wrist; we live in a continual dependence upon Him:
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and all is in a way of Receiving:
and all is in a Way of Receiving:
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will not this make us to fear the Lord then? The Prophet Jeremiah, in the 5th of Jer. 24. He wonders that the people should not fear the Lord upon this ground:
will not this make us to Fear the Lord then? The Prophet Jeremiah, in the 5th of Jer. 24. He wonders that the people should not Fear the Lord upon this ground:
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That the Lord gave them the former and the latter rain. And (saies he) they have not feared the Lord, that hath given them rain;
That the Lord gave them the former and the latter rain. And (Says he) they have not feared the Lord, that hath given them rain;
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the former & the latter rain. As if he should say thus: These poor people they depend upon God for rain;the former & the latter rain. As if he should say thus: These poor people they depend upon God for rain;
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and is it not a strange thing that they should not fear Him? Why, beloved, There is not one drop of Spiritual rain,
and is it not a strange thing that they should not Fear Him? Why, Beloved, There is not one drop of Spiritual rain,
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or dew of Grace that fals upon the heart, but we live in dependance upon God for it;
or due of Grace that falls upon the heart, but we live in dependence upon God for it;
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shall not this make us fear?
shall not this make us Fear?
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Again, besides, Whatsoever service you tender unto God on this side Heaven, it is all a waiting upon God.
Again, beside, Whatsoever service you tender unto God on this side Heaven, it is all a waiting upon God.
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And therefore, the Saints that serve God, in Scripture they are said to wait on God. (Mark I pray you) Our service is a waiting upon God:
And Therefore, the Saints that serve God, in Scripture they Are said to wait on God. (Mark I pray you) Our service is a waiting upon God:
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But those that wait on the Lord, shal renew their strength (saies Isaiah. ) Now if a man hear, that if he have no oyl in in his I amp, he is lost for ever; But those that wait on the Lord, shall renew their strength (Says Isaiah.) Now if a man hear, that if he have no oil in in his I amp, he is lost for ever;
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and there is no way to get oyl, but by setting his vessel under Gods Spout, and Gods Ordinance;
and there is no Way to get oil, but by setting his vessel under God's Spout, and God's Ordinance;
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will not this make a man to wait upon Him? Some there are that defer their Repentance,
will not this make a man to wait upon Him? some there Are that defer their Repentance,
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and they think to repent afterward, they think they shall be able to repent afterward: But now, when a soul shal hear, that all is in a way of Receiving;
and they think to Repent afterwards, they think they shall be able to Repent afterwards: But now, when a soul shall hear, that all is in a Way of Receiving;
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he must take it (therfore) when God does offer it; then he concludes thus:
he must take it (Therefore) when God does offer it; then he concludes thus:
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Is it so indeed, That al is in a way of Receiving? strength to repent, 'tis by receiving? then wil I take while the Lord offers me strength:
Is it so indeed, That all is in a Way of Receiving? strength to Repent, it's by receiving? then will I take while the Lord offers me strength:
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Oh! I wil never defer my Repentance again, I wil now wait upon God, and now while the Lord offers, now I wil take it.
Oh! I will never defer my Repentance again, I will now wait upon God, and now while the Lord offers, now I will take it.
uh pns11 vmb av-x vvi po11 n1 av, pns11 vmb av vvi p-acp np1, cc av cs dt n1 vvz, av pns11 vmb vvi pn31.
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Thus you see this Doctrine is afriend unto all endeavour: All is in a way of Receiving:
Thus you see this Doctrine is afriend unto all endeavour: All is in a Way of Receiving:
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no such friend unto good endeavour as this Doctrine. But you wil say unto me.
no such friend unto good endeavour as this Doctrine. But you will say unto me.
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Why hath the Lord cast things into this mould, That al should be in a way of Receiving?
Why hath the Lord cast things into this mould, That all should be in a Way of Receiving?
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Besides the Reason, That mercy may be sure unto all His servants, which they would soon spend if it were in their own keeping (Mark I pray) There are these Two or Three Reasons of Gods Proceeding this way, That all Grace should be in a way of Receiving. And the First is:
Beside the Reason, That mercy may be sure unto all His Servants, which they would soon spend if it were in their own keeping (Mark I pray) There Are these Two or Three Reasons of God's Proceeding this Way, That all Grace should be in a Way of Receiving. And the First is:
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That all Boasting, rejoycing, confidence in ones self may be taken away.
That all Boasting, rejoicing, confidence in ones self may be taken away.
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If Abraham (saies Paul in the 4. of the Romans ) were justified by works, he hath whereof to glory, though not before God: If Abraham (Says Paul in the 4. of the Romans) were justified by works, he hath whereof to glory, though not before God:
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He hath whereof to glory. But now, when all is in a way of Receiving, there's no room for Boasting. Mark therefore what is said, in the 1 Cor. 4.7.
He hath whereof to glory. But now, when all is in a Way of Receiving, there's no room for Boasting. Mark Therefore what is said, in the 1 Cor. 4.7.
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Who maketh thee to differ from another? and what hast thou that thou didst not receive? Now if thou didst receive it, Who makes thee to differ from Another? and what hast thou that thou didst not receive? Now if thou didst receive it,
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why doest thou glory as if thou hadst not received it. why dost thou glory as if thou Hadst not received it.
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God cannot indure Boasting, cannot indure Self-confidence, God cannot indure that a man should glory in any thing in himself:
God cannot endure Boasting, cannot endure Self-confidence, God cannot endure that a man should glory in any thing in himself:
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therefore all, all is in a way of Receiving. This is Gods Reasoning. Again.
Therefore all, all is in a Way of Receiving. This is God's Reasoning. Again.
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God hath so ordered things in the dispensations of His Grace under the Gospel, That Jesus Christ may be fully Honored, Exalted. God hath so ordered things in the dispensations of His Grace under the Gospel, That jesus christ may be Fully Honoured, Exalted.
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No such way to Honor Christ as this, that all should come out of His hands, to be received from Him.
No such Way to Honour christ as this, that all should come out of His hands, to be received from Him.
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Pray? Was it not a great Honor to Joseph in the time of the famine in Egypt, that no bread,
prey? Was it not a great Honour to Joseph in the time of the famine in Egypt, that no bred,
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but should come through his hands? not a corn of grain but should come through his hands? So here:
but should come through his hands? not a corn of grain but should come through his hands? So Here:
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when no grace, no strength, no aid, no assistance, no supplies; but all through the hand of Christ, all in a way of Receiving:
when no grace, no strength, no aid, no assistance, no supplies; but all through the hand of christ, all in a Way of Receiving:
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does not this glorify Christ much? What is it, (I pray) that makes the Sun so glorious a creature, above all the creatures in the world;
does not this Glorify christ much? What is it, (I pray) that makes the Sun so glorious a creature, above all the creatures in the world;
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but this, That all the creatures depend upon him for light, and for warmth? This is that that makes the Lord Jesus Christ glorious, That all must be in a way of Receiving from Jesus Christ. Thirdly.
but this, That all the creatures depend upon him for Light, and for warmth? This is that that makes the Lord jesus christ glorious, That all must be in a Way of Receiving from jesus christ. Thirdly.
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God hath so ordered things in the dispensations of His Grace under the Gospel, That the Saints, and Children of God may live by faith. God hath so ordered things in the dispensations of His Grace under the Gospel, That the Saints, and Children of God may live by faith.
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(Good people mark it.) Some there are, some creatures in the world, that do live by Sence: as the beasts, and beastly men.
(Good people mark it.) some there Are, Some creatures in the world, that do live by Sense: as the beasts, and beastly men.
(j n1 vvb pn31.) d a-acp vbr, d n2 p-acp dt n1, cst vdb vvi p-acp n1: p-acp dt n2, cc j n2.
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Some creatures there are that do live by Reason, moral men:
some creatures there Are that do live by Reason, moral men:
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But the Lord would have His Children to live by Faith: That as the men of the world do live by Sence and Reason; So the Lord would have all His Children to live by Faith. What way,
But the Lord would have His Children to live by Faith: That as the men of the world do live by Sense and Reason; So the Lord would have all His Children to live by Faith. What Way,
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or means to bring a soul off for to live by Faith? Establish this Doctrine, let this be a Statute made in the Churches, All in a way of Receiving: I, (saies a poor soul) is it so indeed? What? all in a way of Receiving? Then I fee a necessity of living by Faith: Oh! Lord, teach me now for to live by Faith.
or means to bring a soul off for to live by Faith? Establish this Doctrine, let this be a Statute made in the Churches, All in a Way of Receiving: I, (Says a poor soul) is it so indeed? What? all in a Way of Receiving? Then I fee a necessity of living by Faith: Oh! Lord, teach me now for to live by Faith.
cc vvz pc-acp vvi dt n1 a-acp p-acp pc-acp vvi p-acp n1? vvb d n1, vvb d vbb dt n1 vvd p-acp dt n2, av-d p-acp dt n1 pp-f vvg: pns11, (vvz dt j n1) vbz pn31 av av? q-crq? av-d p-acp dt n1 pp-f vvg? av pns11 vvb dt n1 pp-f vvg p-acp n1: uh n1, vvb pno11 av c-acp pc-acp vvi p-acp n1.
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Thus you see the Doctrine clearly proved by Reason to you.
Thus you see the Doctrine clearly proved by Reason to you.
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I shall not be able to reach the Use of the point, so as I intended.
I shall not be able to reach the Use of the point, so as I intended.
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The Doctrine is exceeding Useful, ful of Spiritual Use:
The Doctrine is exceeding Useful, full of Spiritual Use:
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yet though I shall not be able to do what I would, give me leave for to make some Application of the point;
yet though I shall not be able to do what I would, give me leave for to make Some Application of the point;
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and so I will winde up all.
and so I will wind up all.
cc av pns11 vmb vvi a-acp d.
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Is this Doctrine true, That all, all is in a way of Receiving? Then behold what infinite care the great God of Heaven and Earth, hath of Beleevers, of every beleeving soul though he be never so mean!
Is this Doctrine true, That all, all is in a Way of Receiving? Then behold what infinite care the great God of Heaven and Earth, hath of Believers, of every believing soul though he be never so mean!
vbz d n1 j, cst d, d vbz p-acp dt n1 pp-f vvg? av vvi r-crq j n1 dt j n1 pp-f n1 cc n1, vhz pp-f n2, pp-f d j-vvg n1 cs pns31 vbb av-x av j!
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would you not think, that if a mother were so tender of her child, that she would not let her child eat a bit of bread,
would you not think, that if a mother were so tender of her child, that she would not let her child eat a bit of bred,
vmd pn22 xx vvi, cst cs dt n1 vbdr av j pp-f po31 n1, cst pns31 vmd xx vvi po31 n1 vvi dt n1 pp-f n1,
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but it should be of her own cutting:
but it should be of her own cutting:
cc-acp pn31 vmd vbi pp-f po31 d vvg:
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that she would not let it drink a drop of drink, but it should be of her own drawing:
that she would not let it drink a drop of drink, but it should be of her own drawing:
cst pns31 vmd xx vvi pn31 vvi dt n1 pp-f n1, cc-acp pn31 vmd vbi pp-f po31 d vvg:
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would you not think this mother, this woman were very careful of her child? Beloved! thus the case stands:
would you not think this mother, this woman were very careful of her child? beloved! thus the case Stands:
vmd pn22 xx vvi d n1, d n1 vbdr av j pp-f po31 n1? j-vvn! av dt n1 vvz:
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No Grace, no Assistance, no Help for duty, no Help against sin;
No Grace, no Assistance, no Help for duty, no Help against since;
uh-dx n1, dx n1, dx n1 p-acp n1, dx n1 p-acp n1;
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but the Lord Jesus Christ Himself will have the cutting of it, the Lord Jesus Christ will have the giving of it out;
but the Lord jesus christ Himself will have the cutting of it, the Lord jesus christ will have the giving of it out;
cc-acp dt n1 np1 np1 px31 vmb vhi dt n-vvg pp-f pn31, dt n1 np1 np1 vmb vhi dt vvg pp-f pn31 av;
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He will have the drawing of it all; all in a way of Receiving. Oh! what care!
He will have the drawing of it all; all in a Way of Receiving. Oh! what care!
pns31 vmb vhi dt vvg pp-f pn31 d; d p-acp dt n1 pp-f vvg. uh q-crq n1!
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Oh! what infinite care hath God of poor Beleevers! When the Lord would commend His care of the Children of Israel unto them;
Oh! what infinite care hath God of poor Believers! When the Lord would commend His care of the Children of Israel unto them;
uh q-crq j n1 vhz n1 pp-f j n2! c-crq dt n1 vmd vvi po31 n1 pp-f dt n2 pp-f np1 p-acp pno32;
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pray mark what an argument he uses, in Deut. 11.10, 11, 12. For the Land whether thou goest in to possess it, is not as the Land of Egypt from whence ye came out, where thou sowedst thy seed,
pray mark what an argument he uses, in Deuteronomy 11.10, 11, 12. For the Land whither thou goest in to possess it, is not as the Land of Egypt from whence you Come out, where thou sowedst thy seed,
vvb vvb r-crq dt n1 pns31 vvz, p-acp np1 crd, crd, crd p-acp dt n1 cs pns21 vv2 p-acp pc-acp vvi pn31, vbz xx p-acp dt n1 pp-f np1 p-acp c-crq pn22 vvd av, c-crq pns21 vvd2 po21 n1,
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and wateredst it with thy foot, as a garden of herbs. and wateredst it with thy foot, as a garden of herbs.
cc vvd2 pn31 p-acp po21 n1, c-acp dt n1 pp-f n2.
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They fetch't water out of the River Nilus, and so they watered the Land of Egypt with their feet.
They fetched water out of the River Nilus, and so they watered the Land of Egypt with their feet.
pns32 vvb|pn31 n1 av pp-f dt n1 np1, cc av pns32 vvd dt n1 pp-f np1 p-acp po32 n2.
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But (saies he at the 11. verse) the Land whither ye go to possess it, is a Land of hills and valleys, But (Says he At the 11. verse) the Land whither you go to possess it, is a Land of hills and valleys,
p-acp (vvz pns31 p-acp dt crd n1) dt n1 c-crq pn22 vvb pc-acp vvi pn31, vbz dt n1 pp-f n2 cc n2,
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and drinketh water of the rain of Heaven: Not taken out of the River, and watered by mens feet, as Egypt was.and Drinketh water of the rain of Heaven: Not taken out of the River, and watered by men's feet, as Egypt was.
cc vvz n1 pp-f dt n1 pp-f n1: xx vvn av pp-f dt n1, cc vvd p-acp ng2 n2, c-acp np1 vbds.
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A Land (saies the Lord) which the Lord thy God Careth for: A Land which the Lord thy God Careth for:A Land (Says the Lord) which the Lord thy God Careth for: A Land which the Lord thy God Careth for:
dt n1 (vvz dt n1) r-crq dt n1 po21 np1 vvz p-acp: dt n1 r-crq dt n1 po21 np1 vvz p-acp:
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He Cared not for Egypt. How does he prove that the Lord Cared for it? The eyes of the Lord thy God are alwaies on it, from the begining of the yeer,
He Cared not for Egypt. How does he prove that the Lord Cared for it? The eyes of the Lord thy God Are always on it, from the beginning of the year,
pns31 vvn xx p-acp np1. q-crq vdz pns31 vvi cst dt n1 vvd p-acp pn31? dt n2 pp-f dt n1 po21 n1 vbr av p-acp pn31, p-acp dt n-vvg pp-f dt n1,
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even unto the end of the yeer. even unto the end of the year.
av p-acp dt n1 pp-f dt n1.
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He giveth rain from Heaven, and when your Land wants water, 'tis given from Heaven, 'tis not watered by mens feet, 'tis not watered as Egypt was watered, which Land God Cared not for.
He gives rain from Heaven, and when your Land Wants water, it's given from Heaven, it's not watered by men's feet, it's not watered as Egypt was watered, which Land God Cared not for.
pns31 vvz n1 p-acp n1, cc c-crq po22 n1 vvz n1, pn31|vbz vvn p-acp n1, pn31|vbz xx vvn p-acp ng2 n2, pn31|vbz xx vvn p-acp np1 vbds vvn, r-crq n1 np1 vvd xx p-acp.
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So now, there are some people in the world, that water themselves, that go forth in their own strength, that have moral vertues,
So now, there Are Some people in the world, that water themselves, that go forth in their own strength, that have moral Virtues,
av av, pc-acp vbr d n1 p-acp dt n1, cst n1 px32, cst vvb av p-acp po32 d n1, cst vhb j n2,
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and they water their hearts with their own feet, (as I may say) the Lord Cares not for those, the Lord Cares not for such.
and they water their hearts with their own feet, (as I may say) the Lord Cares not for those, the Lord Cares not for such.
cc pns32 vvi po32 n2 p-acp po32 d n2, (c-acp pns11 vmb vvi) dt n1 n2 xx p-acp d, dt n1 n2 xx p-acp d.
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Oh! but give me a soul that hath rain from Heaven, that lives in continual dependance, that acknowledges that all is Received, that lives upon Heaven;
Oh! but give me a soul that hath rain from Heaven, that lives in continual dependence, that acknowledges that all is Received, that lives upon Heaven;
uh cc-acp vvb pno11 dt n1 cst vhz n1 p-acp n1, cst vvz p-acp j n1, cst vvz cst d vbz vvn, cst vvz p-acp n1;
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the Lord Cares for such a soul.
the Lord Cares for such a soul.
dt n1 vvz p-acp d dt n1.
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Now this is the condition of all the Saints, of every Beleever, he hath all in a way of Receiving:
Now this is the condition of all the Saints, of every Believer, he hath all in a Way of Receiving:
av d vbz dt n1 pp-f d dt n2, pp-f d n1, pns31 vhz d p-acp dt n1 pp-f vvg:
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Oh! the infinite care that the Lord hath of every Beleever though he be never so mean. Secondly.
Oh! the infinite care that the Lord hath of every Believer though he be never so mean. Secondly.
uh dt j n1 cst dt n1 vhz pp-f d n1 c-acp pns31 vbb av-x av j. ord.
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Is this Doctrine true, All in a way of Receiving? Then behold! what sweet, and comfortable, and pleasant lives the Saints live, Beleevers have. Is this Doctrine true, All in a Way of Receiving? Then behold! what sweet, and comfortable, and pleasant lives the Saints live, Believers have.
vbz d n1 j, d p-acp dt n1 pp-f vvg? av vvi! q-crq j, cc j, cc j n2 dt n2 vvb, n2 vhb.
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When you look upon a Godly man, and consider what great works he does, and what hard things he bears, what great Afflictions he goes thorow: You say, Good Lord!
When you look upon a Godly man, and Consider what great works he does, and what hard things he bears, what great Afflictions he Goes thorough: You say, Good Lord!
c-crq pn22 vvb p-acp dt j n1, cc vvb r-crq j n2 pns31 vdz, cc r-crq j n2 pns31 vvz, r-crq j n2 pns31 vvz p-acp: pn22 vvb, j n1!
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how is a man able to do, or bear all this? Paul and Silas ••nging in the stocks,
how is a man able to do, or bear all this? Paul and Silas ••nging in the stocks,
q-crq vbz dt n1 j pc-acp vdi, cc vvi d d? np1 cc np1 vvg p-acp dt n2,
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when they were whipt and scourg'd, & the blood running down their shoulders; and yet singing:
when they were whipped and scourged, & the blood running down their shoulders; and yet singing:
c-crq pns32 vbdr vvd cc vvd, cc dt n1 vvg a-acp po32 n2; cc av vvg:
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How? how are they able to do all, to bear all? To here, here is the reason:
How? how Are they able to do all, to bear all? To Here, Here is the reason:
q-crq? q-crq vbr pns32 j pc-acp vdi d, pc-acp vvi d? p-acp av, av vbz dt n1:
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They have all in a way of Receiving. When you see the little Child run by the father in his hand, in a green meadow, you say, the Child hath a ••ne, and a sweet time:
They have all in a Way of Receiving. When you see the little Child run by the father in his hand, in a green meadow, you say, the Child hath a ••ne, and a sweet time:
pns32 vhb d p-acp dt n1 pp-f vvg. c-crq pn22 vvb dt j n1 vvn p-acp dt n1 p-acp po31 n1, p-acp dt j-jn n1, pn22 vvb, dt n1 vhz dt n1, cc dt j n1:
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but when you see the Child coming at a high gate, or stile to get over,
but when you see the Child coming At a high gate, or style to get over,
cc-acp c-crq pn22 vvb dt n1 vvg p-acp dt j n1, cc n1 pc-acp vvi a-acp,
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or dirty lane to passe over, now ye say, how will the Child do now? Why,
or dirty lane to pass over, now you say, how will the Child do now? Why,
cc j n1 pc-acp vvi a-acp, av pn22 vvb, q-crq vmb dt n1 vdb av? uh-crq,
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surely the Child will do as well, and better now, if the father takes the child up in his arms, the dirty lane wil be the pleasantest place to the child,
surely the Child will do as well, and better now, if the father Takes the child up in his arms, the dirty lane will be the Pleasantest place to the child,
av-j dt n1 vmb vdi c-acp av, cc jc av, cs dt n1 vvz dt n1 a-acp p-acp po31 n2, dt j n1 vmb vbi dt js n1 p-acp dt n1,
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when 'tis taken up into the fathers armes. Thus 'tis with the Saints great works they do, and hard things they go thorow:
when it's taken up into the Father's arms. Thus it's with the Saints great works they do, and hard things they go thorough:
c-crq pn31|vbz vvn a-acp p-acp dt ng1 n2. av pn31|vbz p-acp dt n2 j n2 pns32 vdb, cc j n2 pns32 vvb p-acp:
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Oh! but they are taken up into Christs Armes, and they have all in a way of Receiving. When you look upon a man that does keep a great Table, hath many servants attending on him;
Oh! but they Are taken up into Christ Arms, and they have all in a Way of Receiving. When you look upon a man that does keep a great Table, hath many Servants attending on him;
uh cc-acp pns32 vbr vvn a-acp p-acp npg1 n2, cc pns32 vhb d p-acp dt n1 pp-f vvg. c-crq pn22 vvb p-acp dt n1 cst vdz vvi dt j n1, vhz d n2 vvg p-acp pno31;
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his Purse alwaies full of money;
his Purse always full of money;
po31 n1 av j pp-f n1;
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you will say, surely, this man leads a fine, and a sweet life if it do not cost him much for to receive it, or get this money:
you will say, surely, this man leads a fine, and a sweet life if it do not cost him much for to receive it, or get this money:
pn22 vmb vvi, av-j, d n1 vvz dt j, cc dt j n1 cs pn31 vdb xx vvi pno31 av-d c-acp pc-acp vvi pn31, cc vvi d n1:
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but if you hear that he hath all his Estate, only for telling his money, his great pains is all in receiving his money:
but if you hear that he hath all his Estate, only for telling his money, his great pains is all in receiving his money:
cc-acp cs pn22 vvb cst pns31 vhz d po31 n1, av-j p-acp vvg po31 n1, po31 j n2 vbz d p-acp vvg po31 n1:
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Oh! here's a blessed man indeed, and here's a happy man you think presently! Thus 'tis;
Oh! here's a blessed man indeed, and here's a happy man you think presently! Thus it's;
uh av|vbz dt j-vvn n1 av, cc av|vbz dt j n1 pn22 vvb av-j! av pn31|vbz;
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the great pains of a Christian is to Receive from Christ, and to spend for Christ.
the great pains of a Christian is to Receive from christ, and to spend for christ.
dt j n2 pp-f dt njp vbz pc-acp vvi p-acp np1, cc pc-acp vvi p-acp np1.
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Oh! what a sweet life does the Saints live, that live by Faith in Jesus Christ? Thirdly.
Oh! what a sweet life does the Saints live, that live by Faith in jesus christ? Thirdly.
uh r-crq dt j n1 vdz dt n2 vvb, cst vvb p-acp n1 p-acp np1 np1? ord.
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Is this Doctrine true? Then what abundance are there in the world, many that live under the Gospel, that from hence are argued to have no saving interest in Jesus Christ. (Good people mark it) that I say, are not savingly united to Jesus Christ. Is this Doctrine true? Then what abundance Are there in the world, many that live under the Gospel, that from hence Are argued to have no Saving Interest in jesus christ. (Good people mark it) that I say, Are not savingly united to jesus christ.
vbz d n1 j? av q-crq n1 vbr a-acp p-acp dt n1, d cst vvb p-acp dt n1, cst p-acp av vbr vvn pc-acp vhi dx vvg n1 p-acp np1 np1. (j n1 vvb pn31) cst pns11 vvb, vbr xx av-vvg j-vvn p-acp np1 np1.
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There is a Two-fold Ʋnion with Christ; as Christ is considered Two waies: He is either considered with His Church, the Church and He making one body;
There is a Twofold Ʋnion with christ; as christ is considered Two ways: He is either considered with His Church, the Church and He making one body;
pc-acp vbz dt n1 n1 p-acp np1; c-acp np1 vbz vvn crd n2: pns31 vbz av-d vvn p-acp po31 n1, dt n1 cc pns31 vvg pi n1;
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and so all together are called, Christ: In 1 Cor. 12. Or else He is considered as the great Mediator, and Savior of Beleevers by Himself.
and so all together Are called, christ: In 1 Cor. 12. Or Else He is considered as the great Mediator, and Saviour of Believers by Himself.
cc av d av vbr vvn, np1: p-acp crd np1 crd cc av pns31 vbz vvn p-acp dt j n1, cc n1 pp-f n2 p-acp px31.
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Accordingly men may be said to be Ʋnited to Him, Either Outwardly in the Church, tied and related to Him by outward Ordinances:
Accordingly men may be said to be Ʋnited to Him, Either Outwardly in the Church, tied and related to Him by outward Ordinances:
av-vvg n2 vmb vbi vvn pc-acp vbi vvn p-acp pno31, av-d av-j p-acp dt n1, vvn cc vvn p-acp pno31 p-acp j n2:
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Or else Inwardly united to Him by saving faith. When a man is Inwardly united to Jesus Christ by saving faith; he hath all from Christ:
Or Else Inwardly united to Him by Saving faith. When a man is Inwardly united to jesus christ by Saving faith; he hath all from christ:
cc av av-j vvn p-acp pno31 p-acp vvg n1. c-crq dt n1 vbz av-j vvn p-acp np1 np1 p-acp vvg n1; pns31 vhz d p-acp np1:
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Strength unto every duty from Jesus Christ:
Strength unto every duty from jesus christ:
n1 p-acp d n1 p-acp np1 np1:
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Praying strength, and Hearing strength, and Repenting strength, and Confirming strength, he hath from Christ in a way of Receiving.Praying strength, and Hearing strength, and Repenting strength, and Confirming strength, he hath from christ in a Way of Receiving.
vvg n1, cc vvg n1, cc vvg n1, cc vvg n1, pns31 vhz p-acp np1 p-acp dt n1 pp-f vvg.
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But the other hath little, or nothing from Christ: (Pray mark it) I will express it thus:
But the other hath little, or nothing from christ: (prey mark it) I will express it thus:
p-acp dt n-jn vhz j, cc pix p-acp np1: (n1 vvb pn31) pns11 vmb vvi pn31 av:
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A man takes a peice of bread, or a loaf of bread; he tyes it to his arm;
A man Takes a piece of bred, or a loaf of bred; he ties it to his arm;
dt n1 vvz dt n1 pp-f n1, cc dt n1 pp-f n1; pns31 vvz pn31 p-acp po31 n1;
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his arm hath no strength from that, 'tis but an outward tye to his arm, it hath no strength from that:
his arm hath no strength from that, it's but an outward tie to his arm, it hath no strength from that:
po31 n1 vhz dx n1 p-acp d, pn31|vbz p-acp dt j n1 p-acp po31 n1, pn31 vhz dx n1 p-acp d:
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and it argues that 'tis but an outward tye, it causes no strength by it. But if a man take bread, and eat it, that there be an inward union,
and it argues that it's but an outward tie, it Causes no strength by it. But if a man take bred, and eat it, that there be an inward Union,
cc pn31 vvz cst pn31|vbz p-acp dt j n1, pn31 vvz dx n1 p-acp pn31. p-acp cs dt n1 vvb n1, cc vvi pn31, cst pc-acp vbi dt j n1,
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then there is strength, there is bread goes to all the parts: you know my meaning. Or thus; I will expresse it thus:
then there is strength, there is bred Goes to all the parts: you know my meaning. Or thus; I will express it thus:
cs pc-acp vbz n1, pc-acp vbz n1 vvz p-acp d dt n2: pn22 vvb po11 n1. cc av; pns11 vmb vvi pn31 av:
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Take a graft, and tye it unto a Tree, tye it unto a stock, and it brings forth no fruit at all;
Take a grafted, and tie it unto a Tree, tie it unto a stock, and it brings forth no fruit At all;
vvb dt n1, cc vvb pn31 p-acp dt n1, vvb pn31 p-acp dt n1, cc pn31 vvz av dx n1 p-acp d;
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why? Because 'tis but outwardly tyed unto the root, unto the stock of the Tree:
why? Because it's but outwardly tied unto the root, unto the stock of the Tree:
q-crq? p-acp pn31|vbz p-acp av-j vvn p-acp dt n1, p-acp dt n1 pp-f dt n1:
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But take the branch, and graft it into the Tree, into the stock;
But take the branch, and grafted it into the Tree, into the stock;
cc-acp vvb dt n1, cc vvi pn31 p-acp dt n1, p-acp dt n1;
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then it brings forth all that it brings forth by vertue of the stock that 'tis grafted into.
then it brings forth all that it brings forth by virtue of the stock that it's grafted into.
cs pn31 vvz av d cst pn31 vvz av p-acp n1 pp-f dt n1 cst pn31|vbz vvn p-acp.
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So my beloved, there are a company, there are a generation of people that live here under the Gospel, that are Outwardly tyed unto Christ:
So my Beloved, there Are a company, there Are a generation of people that live Here under the Gospel, that Are Outwardly tied unto christ:
av po11 j-vvn, pc-acp vbr dt n1, pc-acp vbr dt n1 pp-f n1 cst vvb av p-acp dt n1, cst vbr av-j vvn p-acp np1:
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they are Baptized, they have the Name of Christ by profession; and by the tye of the Ordinances, they are outwardly tyed unto Christ:
they Are Baptised, they have the Name of christ by profession; and by the tie of the Ordinances, they Are outwardly tied unto christ:
pns32 vbr j-vvn, pns32 vhb dt n1 pp-f np1 p-acp n1; cc p-acp dt n1 pp-f dt n2, pns32 vbr av-j vvn p-acp np1:
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but, Oh! they receive nothing from Him, nothing from Him:
but, Oh! they receive nothing from Him, nothing from Him:
cc-acp, uh pns32 vvb pix p-acp pno31, pix p-acp pno31:
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pray, what do they receive? Suppose Christ had not come into the world, suppose they had never heard Christ preacht;
pray, what do they receive? Suppose christ had not come into the world, suppose they had never herd christ preached;
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they might have lived Civilly; they might have lived Justly amongst their neighbors: they might have abstained from Lying, and Drunkenness: why, they do not thus much:
they might have lived Civilly; they might have lived Justly among their neighbours: they might have abstained from Lying, and drunkenness: why, they do not thus much:
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poor creatures, nothing from Christ, they receive nothing from Christ:
poor creatures, nothing from christ, they receive nothing from christ:
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Oh! these are but outwardly tyed, as a loaf of bread is tyed unto a mans arm;
Oh! these Are but outwardly tied, as a loaf of bred is tied unto a men arm;
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so is the Lord Jesus in the Ordinances tyed unto them. I, but then, There are another people, that are Savingly united to Jesus Christ:
so is the Lord jesus in the Ordinances tied unto them. I, but then, There Are Another people, that Are Savingly united to jesus christ:
av vbz dt n1 np1 p-acp dt n2 vvn p-acp pno32. pns11, cc-acp av, pc-acp vbr j-jn n1, cst vbr av-vvg j-vvn p-acp np1 np1:
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and these, they have strength from Him; they cannot Pray but as they have strength from Christ;
and these, they have strength from Him; they cannot Pray but as they have strength from christ;
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they cannot Confer and speak of good things, but as they have strength from Christ, they cannot go and hear a Sermon with any affection,
they cannot Confer and speak of good things, but as they have strength from christ, they cannot go and hear a Sermon with any affection,
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but as they have strength from Christ:
but as they have strength from christ:
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All, all in a way of Receiving: Oh! they stand in a way of dependance upon God, in Him,
All, all in a Way of Receiving: Oh! they stand in a Way of dependence upon God, in Him,
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and they have all from Christ, these are Savingly united to Christ. But Oh! many that live among us that have not all from Christ:
and they have all from christ, these Are Savingly united to christ. But Oh! many that live among us that have not all from christ:
cc pns32 vhb d p-acp np1, d vbr av-vvg j-vvn p-acp np1. p-acp uh d cst vvb p-acp pno12 cst vhb xx d p-acp np1:
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Certainly therefore, there are many that are not savingly united to Jesus Christ. This is a Third.
Certainly Therefore, there Are many that Are not savingly united to jesus christ. This is a Third.
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I'le adde but one more, and so I have done.
I'll add but one more, and so I have done.
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Is this Doctrine true, All in a way of Receiving? Then surely Beloved, All is from Grace, from first to last.
Is this Doctrine true, All in a Way of Receiving? Then surely beloved, All is from Grace, from First to last.
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Heaven, Heaven is a Donative, Salvation is a Donative, every step in the Iadder to Heaven is Grace, every link of the chain is Grace; Oh! every beam of our day is Grace; every stone of our building Grace. Is all in a way of Receiving? What? Praying strength? What? Hearing strength? What? Suffering strength? What is all, al in a way of Receiving? Oh then! what glorious Grace is here! Oh! rich Grace! Oh! free Grace!
Heaven, Heaven is a Donative, Salvation is a Donative, every step in the Iadder to Heaven is Grace, every link of the chain is Grace; Oh! every beam of our day is Grace; every stone of our building Grace. Is all in a Way of Receiving? What? Praying strength? What? Hearing strength? What? Suffering strength? What is all, all in a Way of Receiving? O then! what glorious Grace is Here! Oh! rich Grace! Oh! free Grace!
n1, n1 vbz dt n1, n1 vbz dt n1, d n1 p-acp dt n1 p-acp n1 vbz n1, d n1 pp-f dt n1 vbz n1; uh d n1 pp-f po12 n1 vbz n1; d n1 pp-f po12 n1 n1. vbz d p-acp dt n1 pp-f vvg? q-crq? vvg n1? q-crq? vvg n1? q-crq? vvg n1? q-crq vbz d, av-d p-acp dt n1 pp-f vvg? uh av! q-crq j n1 vbz av! uh j n1! uh j n1!
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Oh! incomparable Riches of the freeness of Gods Grace in Christ!
Oh! incomparable Riches of the freeness of God's Grace in christ!
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Is the Lord Jesus the Alpha, and the Omega? Is He the Beginning, the Middle, the End of all our actions? Oh! what Grace is here!
Is the Lord jesus the Alpha, and the Omega? Is He the Beginning, the Middle, the End of all our actions? Oh! what Grace is Here!
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If there be ever a drooping soul, If there be ever a poor, hard heart, a cold heart, a frozen heart in all this Congregation? Come, O poor soul come,
If there be ever a drooping soul, If there be ever a poor, hard heart, a cold heart, a frozen heart in all this Congregation? Come, Oh poor soul come,
cs pc-acp vbi av dt j-vvg n1, cs pc-acp vbi av dt j, j n1, dt j-jn n1, dt j-vvn n1 p-acp d d n1? np1, uh j n1 vvn,
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and warm thine heart at this fire of Love.
and warm thine heart At this fire of Love.
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Were our Heaven, and our Salvation put to sale upon our Doing: (I say) were Mercy set to sale at our doing, then we were in a sad condition, we were in a lamentable condition.
Were our Heaven, and our Salvation put to sale upon our Doing: (I say) were Mercy Set to sale At our doing, then we were in a sad condition, we were in a lamentable condition.
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Well now, Is al in a way of Receiving? What then though I cannot Pray for the present? What then though my heart be dead for the present? yet notwithstanding, I will wait upon the Lord in the way of His Ordinances, it may be this day,
Well now, Is all in a Way of Receiving? What then though I cannot Pray for the present? What then though my heart be dead for the present? yet notwithstanding, I will wait upon the Lord in the Way of His Ordinances, it may be this day,
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and this time I shall receive something that may put life into my poor, dead, soul.
and this time I shall receive something that may put life into my poor, dead, soul.
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Oh! you that never waited upon the Lord, and upon free Grace, wait now upon the Lord:
Oh! you that never waited upon the Lord, and upon free Grace, wait now upon the Lord:
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you that have waited, waite still; you that never waited, wait now. Beloved! the more Dependant our condition is, the more Depending should our spirits be:
you that have waited, wait still; you that never waited, wait now. beloved! the more Dependant our condition is, the more Depending should our spirits be:
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What more Dependant condition can you think of? All, all in way of Receiving: Oh! therefore,
What more Dependant condition can you think of? All, all in Way of Receiving: Oh! Therefore,
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now let us all labor to live by faith: Go away with this in your bosomes;
now let us all labour to live by faith: Go away with this in your bosoms;
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I see a necessity of living in a continual Dependance on God in Christ.
I see a necessity of living in a continual Dependence on God in christ.
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Which that you may do, think of all these things, and the Lord bless them to you.
Which that you may do, think of all these things, and the Lord bless them to you.
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SERMON IV. JOHN, 1.16. And of His Fulness have all we received, even Grace for Grace.
SERMON IV. JOHN, 1.16. And of His Fullness have all we received, even Grace for Grace.
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I Have made entrance upon these Words in some Neighbouring Congregations; in the hearing of divers of you:
I Have made Entrance upon these Words in Some Neighbouring Congregations; in the hearing of diverse of you:
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and my desire is to finish them here. Having spoken of the former part of the verse:
and my desire is to finish them Here. Having spoken of the former part of the verse:
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And of His Fulness have al we received. I come now unto the latter Clause; Even Grace for Grace. And of His Fullness have all we received. I come now unto the latter Clause; Even Grace for Grace.
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The great Question is upon these words; What should be the meaning of them? There are no lesse then Seven, or Eight Interpretations that are given by men.
The great Question is upon these words; What should be the meaning of them? There Are no less then Seven, or Eight Interpretations that Are given by men.
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I shal presently tel you what I apprehend to be the meaning of them: Three things, I conceive, may be specially held forth in these words:
I shall presently tell you what I apprehend to be the meaning of them: Three things, I conceive, may be specially held forth in these words:
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They may note, An Abundance of Grace, that the Saints in the New Testament, have from Jesus Christ. The Ʋniversality of Grace.
They may note, an Abundance of Grace, that the Saints in the New Testament, have from jesus christ. The Ʋniversality of Grace.
pns32 vmb vvi, dt n1 pp-f n1, cst dt n2 p-acp dt j n1, vhb p-acp np1 np1. dt n1 pp-f n1.
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And an Answerableness of Grace in every Christian, unto the Graces of Jesus Christ. I begin with the former at this time.
And an Answerableness of Grace in every Christian, unto the Graces of jesus christ. I begin with the former At this time.
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They seem to note an Abundance of Grace: Of His Fulness, all we have received, even Grace for Grace: that is, Abundance of Grace.
They seem to note an Abundance of Grace: Of His Fullness, all we have received, even Grace for Grace: that is, Abundance of Grace.
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This Interpretation, (that I might cleer up the meaning before I come to that which I intend to press) it sutes with the like phrase of Scripture, Skin for skin, and all that a man hath, will he give for his life:
This Interpretation, (that I might clear up the meaning before I come to that which I intend to press) it suits with the like phrase of Scripture, Skin for skin, and all that a man hath, will he give for his life:
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(you know the place.) That is, a man will give all his Skins, all his Cattell and Skins: (for their Estates in those times did lie in Cattell much) he wil give al his Skins though they be never so many;
(you know the place.) That is, a man will give all his Skins, all his Cattle and Skins: (for their Estates in those times did lie in Cattle much) he will give all his Skins though they be never so many;
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he will give them all for to save his life: Skin for Skin; though he have never so many:
he will give them all for to save his life: Skin for Skin; though he have never so many:
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Skin for Skin, Abundance of Skins: Grace for Grace, and Abundance of Grace: Gratia gratiis accumelata. Skin for Skin, Abundance of Skins: Grace for Grace, and Abundance of Grace: Gratia gratiis accumelata.
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This also sutes with the word, And, or Even: 'tis not barely said thus: And of His Fulnes have al we received Grace for Grace:
This also suits with the word, And, or Even: it's not barely said thus: And of His Fullness have all we received Grace for Grace:
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but, of His Fulnes have al we received, Even Grace for Grace. That is, in great Abundance; we have not only received Grace,
but, of His Fullness have all we received, Even Grace for Grace. That is, in great Abundance; we have not only received Grace,
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but we have received much Grace, Even Grace for Grace. This also sutes, with the Title, the Attribute that is here given to Christ; and that is;
but we have received much Grace, Even Grace for Grace. This also suits, with the Title, the Attribute that is Here given to christ; and that is;
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Fulness: When God, or Christ is mentioned in Scripture they are mentioned still under such a Title, as sutes with the matter that is in hand:Fullness: When God, or christ is mentioned in Scripture they Are mentioned still under such a Title, as suits with the matter that is in hand:
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and you may know what the matter in hand is, by the Title. Now the Title here that is given to Christ, the Attribute that is given to Christ, is Fulness: Answerable unto that is, Fulness of Grace in us,
and you may know what the matter in hand is, by the Title. Now the Title Here that is given to christ, the Attribute that is given to christ, is Fullness: Answerable unto that is, Fullness of Grace in us,
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or Abundance of Grace from Him. This also sutes with the Scope of the place:
or Abundance of Grace from Him. This also suits with the Scope of the place:
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for here the Evangelist sets Christ above Moses; shows how Christ does go beyond Moses: the following verse coming in as a reason of this:
for Here the Evangelist sets christ above Moses; shows how christ does go beyond Moses: the following verse coming in as a reason of this:
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For the Law was given by Moses, but Grace and Truth came by Jesus Christ. No man hath seen God at any time; For the Law was given by Moses, but Grace and Truth Come by jesus christ. No man hath seen God At any time;
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the only begotten Son which is in the bosom of the Father, He hath declared Him. the only begotten Son which is in the bosom of the Father, He hath declared Him.
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You have much by Moses, but you have more by Christ; you have Abundance of Grace by Christ.
You have much by Moses, but you have more by christ; you have Abundance of Grace by christ.
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This also is agreeable to other Scriptures, where the same matter is spoken of:
This also is agreeable to other Scriptures, where the same matter is spoken of:
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If you look into the 5. of the Romans, you shall find, that the Apostle, speaking of the free gift of Grace, (at the 15. verse) saies, That it hath Abounded unto many:
If you look into the 5. of the Romans, you shall find, that the Apostle, speaking of the free gift of Grace, (At the 15. verse) Says, That it hath Abounded unto many:
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Much more the Grace of God, and the gift by Grace, which is by one man Jesus Christ, hath abounded unto many. Much more the Grace of God, and the gift by Grace, which is by one man jesus christ, hath abounded unto many.
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Would you have the word Received, joyn'd with Abundance? Look into the 17. verse, and there you reade For if by one mans offence, death reigned by one;
Would you have the word Received, joined with Abundance? Look into the 17. verse, and there you read For if by one men offence, death reigned by one;
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much more they which Receive Abundance of Grace, and of the gift of righteousness shall reign in life by one Jesus Christ. much more they which Receive Abundance of Grace, and of the gift of righteousness shall Reign in life by one jesus christ.
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All these things being thus laid together, they argue unto me; The main, and special thing that is here intended, is, an Abundance of Grace:
All these things being thus laid together, they argue unto me; The main, and special thing that is Here intended, is, an Abundance of Grace:
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of whose Fulness we have all received, Even Grace for Grace: All the Saints and People of God under the new Testament, do receive Abundance of Grace from Jesus Christ. Abundance of Grace Discovered.
of whose Fullness we have all received, Even Grace for Grace: All the Saints and People of God under the new Testament, do receive Abundance of Grace from jesus christ. Abundance of Grace Discovered.
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Abundance of Grace Exhibited, and Communicated to all the Saints:
Abundance of Grace Exhibited, and Communicated to all the Saints:
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he that hath the least measure of Gospel Grace, hath Abundance of Grace from Jesus Christ.
he that hath the least measure of Gospel Grace, hath Abundance of Grace from jesus christ.
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Abundance of Grace is now Discovered. That I may make that appear: First.
Abundance of Grace is now Discovered. That I may make that appear: First.
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It will appear, if you consider the several Advances, that Grace hath made, from the beginning of the world to this day, upon the children of men.
It will appear, if you Consider the several Advances, that Grace hath made, from the beginning of the world to this day, upon the children of men.
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In the begining God made man perfect, and righteous, after His own Image:
In the beginning God made man perfect, and righteous, After His own Image:
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Man falling from that Estate, expos'd himself, and all his posterity to the wrath of God for ever:
Man falling from that Estate, exposed himself, and all his posterity to the wrath of God for ever:
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Then Grace steps in, and makes it's first Advance into the world; The Seed of the woman shall break the serpents head.
Then Grace steps in, and makes it's First Advance into the world; The Seed of the woman shall break the Serpents head.
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Here Christ is preach't, and preached to the greatest sinners; Adam and Eve, that had damn'd all the world:
Here christ is preached, and preached to the greatest Sinners; Adam and Eve, that had damned all the world:
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And Jesus Christ is preach't immediately by God Himself.
And jesus christ is preached immediately by God Himself.
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One would think now, that the Lord should rather have said to Adam: Adam, I made thee Perfect, and Righteous;
One would think now, that the Lord should rather have said to Adam: Adam, I made thee Perfect, and Righteous;
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thou might'st have kept thee so: thou would'st not trust to Me, Adam; thou would'st trust unto the Devil;
thou Mightest have kept thee so: thou Wouldst not trust to Me, Adam; thou Wouldst trust unto the devil;
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Go now, now thou art fallen, go mend thy self;
Go now, now thou art fallen, go mend thy self;
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if thou canst find out a better Master, Adam. Or if the Lord would have shown mercy to Adam; one would think, that He should have staied for Adams Repentance;
if thou Canst find out a better Master, Adam. Or if the Lord would have shown mercy to Adam; one would think, that He should have stayed for Adams Repentance;
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that Adam should first a cried Him mercy:
that Adam should First a cried Him mercy:
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No, but before ever this poor prodigal stirs one step unto his Father, his Father runs out to meet him, to overtake him:
No, but before ever this poor prodigal stirs one step unto his Father, his Father runs out to meet him, to overtake him:
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The Lord Christ is preacht, the Promise is propounded, the free Grace of God is revealed:
The Lord christ is preached, the Promise is propounded, the free Grace of God is revealed:
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Here was the first Advance that ever Grace made into the world. But God who is rich in Grace, was not satisfied with this;
Here was the First Advance that ever Grace made into the world. But God who is rich in Grace, was not satisfied with this;
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but as in the fourth day, He does gather up all the light that was scattered abroad in the world before, into one body, The Sun: So now He does gather up all the beams of His Grace into one body, The Covenant which He does make with Abraham: And unto Abraham He saies, In thy Seed shall all the Nations of the world be blessed.
but as in the fourth day, He does gather up all the Light that was scattered abroad in the world before, into one body, The Sun: So now He does gather up all the beams of His Grace into one body, The Covenant which He does make with Abraham: And unto Abraham He Says, In thy Seed shall all the nations of the world be blessed.
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In thy Seed (saies the Apostle) He does not say Seeds; but Seed: meaning Christ.
In thy Seed (Says the Apostle) He does not say Seeds; but Seed: meaning christ.
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Abraham saw so much of Christ, that our Lord saies, He saw His day, and rejoyced in it. Abraham saw so much of christ, that our Lord Says, He saw His day, and rejoiced in it.
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Here the Sun was gotten higher: For now, though Christ was preach't to Adam; the Promise was propounded:
Here the Sun was got higher: For now, though christ was preached to Adam; the Promise was propounded:
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yet notwithstanding, it was but barely propounded to Adam, it was not applied; And propounded in obscure terms to Adam too:
yet notwithstanding, it was but barely propounded to Adam, it was not applied; And propounded in Obscure terms to Adam too:
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and rather given Threatning-wise against Satan; then Promise-wise concerning them.
and rather given Threatening-wise against Satan; then promise-wise Concerning them.
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But now, the Lord does professedly come and apply the Promise unto Abraham; And in thy Seed:
But now, the Lord does professedly come and apply the Promise unto Abraham; And in thy Seed:
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which He does not give unto Abraham, as Abraham, as that Person; but as a Common Person for all Beleevers.
which He does not give unto Abraham, as Abraham, as that Person; but as a Common Person for all Believers.
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Here was now a Second Advance that Grace made into the world. But the Lord was not yet satisfied with this;
Here was now a Second Advance that Grace made into the world. But the Lord was not yet satisfied with this;
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but causes His Grace to Advance higher, in Moses time: And unto Moses He speaks expresly;
but Causes His Grace to Advance higher, in Moses time: And unto Moses He speaks expressly;
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A Prophet will I raise up like unto thee; & I'l put My Name in him: A Prophet will I raise up like unto thee; & I'll put My Name in him:
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He shall be called, God, & Jehovah as I am.
He shall be called, God, & Jehovah as I am.
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Then the Lord proclaimed before Moses, himself to be, the Lord, gracious, merciful, forgiving iniquity, transgression,
Then the Lord proclaimed before Moses, himself to be, the Lord, gracious, merciful, forgiving iniquity, Transgression,
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and sin, reserving mercy for thousands.
and since, reserving mercy for thousands.
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Then the Lord gave the Law: and least they should think, that God intended it as a Covenant of works;
Then the Lord gave the Law: and lest they should think, that God intended it as a Covenant of works;
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He did at the same time give the Ceremonial Law;
He did At the same time give the Ceremonial Law;
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that thereby they might reade the satisfaction of Jesus Christ for any sin they should commit against the Moral Law. Here was a higher Advance.
that thereby they might read the satisfaction of jesus christ for any since they should commit against the Moral Law. Here was a higher Advance.
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But because this was still under-vail'd; And it is a pain to love to conceal it self:
But Because this was still under-vailed; And it is a pain to love to conceal it self:
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the Lord does make a further revelation of His Grace, of Christ, by His servant David: for after David, and Solomons time, we reade of the Eternal generation of Christ; Proverbs the 8. Of the Incarnation of Christ:
the Lord does make a further Revelation of His Grace, of christ, by His servant David: for After David, and Solomons time, we read of the Eternal generation of christ; Proverbs the 8. Of the Incarnation of christ:
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Loe, I come, in the volume of thy Book (saies the Psalmist.) Of the Death, and Suffering of Christ; Lo, I come, in the volume of thy Book (Says the Psalmist.) Of the Death, and Suffering of christ;
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Psalm the 22.1. (and divers other Psalms ) My God, My God, why hast thou forsaken me. Psalm the 22.1. (and diverse other Psalms) My God, My God, why hast thou forsaken me.
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Of the Resurrection of Jesus Christ:
Of the Resurrection of jesus christ:
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in the 118. Psalm; and the 16. Psalm. Thou wilt not suffer thine holy One to see corruption.
in the 118. Psalm; and the 16. Psalm. Thou wilt not suffer thine holy One to see corruption.
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Of all the Three Offices of Jesus Christ:
Of all the Three Offices of jesus christ:
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His Kingly Office, The second Psalm, Yet will I set my King upon my holy Hill. His Prophetical Office, He shall declare the Decree, Psal. 2.7. And His Priestly Office;
His Kingly Office, The second Psalm, Yet will I Set my King upon my holy Hill. His Prophetical Office, He shall declare the decree, Psalm 2.7. And His Priestly Office;
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Thou art a Priest for ever after the Order of Melchisedech, Psal. 110. Of the Ascention of Jesus Christ;Thou art a Priest for ever After the Order of Melchizedek, Psalm 110. Of the Ascension of jesus christ;
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Psal. 68. He hath ascended on high, and received gifts for men. Psalm 68. He hath ascended on high, and received Gifts for men.
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Of the Sitting at the right hand of God the Father, the 110. Psal. The Lord said unto my Lord, sit thou on my right hand.
Of the Sitting At the right hand of God the Father, the 110. Psalm The Lord said unto my Lord, fit thou on my right hand.
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Thus you see in Davids time the Gospel had Advance further, had gotten a great deal of ground.
Thus you see in Davids time the Gospel had Advance further, had got a great deal of ground.
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But the Lord was not yet contented, but causes more of His Grace to break forth in the times of the Prophets; more concerning Christ:
But the Lord was not yet contented, but Causes more of His Grace to break forth in the times of the prophets; more Concerning christ:
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He tells them of the very Time Christ should be born, Daniel the 9. Of the Place where He should be born, At Bethlehem. The Person that should bear Him:
He tells them of the very Time christ should be born, daniel the 9. Of the Place where He should be born, At Bethlehem. The Person that should bear Him:
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A Virgin shal conceive. Gives them divers Characters whereby they should know Him when He came: A Virgae shall conceive. Gives them diverse Characters whereby they should know Him when He Come:
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And I will send my Messenger before Him, The voice of one crying in the wilderness: And I will send my Messenger before Him, The voice of one crying in the Wilderness:
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He will ride upon an Asses colt; Behold thy King, comes riding upon an Asses colt:
He will ride upon an Asses colt; Behold thy King, comes riding upon an Asses colt:
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He shall be sold for Thirty pieces of silver (saies the Prophet Zachary ) He shall die, not for His own sins but ours;
He shall be sold for Thirty Pieces of silver (Says the Prophet Zachary) He shall die, not for His own Sins but ours;
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The chastisement of our peace shall be upon Him. And, as if all this were not enough;The chastisement of our peace shall be upon Him. And, as if all this were not enough;
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The Lord speaks out the Covenant of Grace expresly in Jer. 31.31.
The Lord speaks out the Covenant of Grace expressly in Jer. 31.31.
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The daies come, saie the Lord, that I will make a New Covenant with the house of Israel, The days come, say the Lord, that I will make a New Covenant with the house of Israel,
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and with the house of Judah, verse the 33. This shall be the Covenant that I will make with them,
and with the house of Judah, verse the 33. This shall be the Covenant that I will make with them,
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after those daies saith the Lord; I will put my Law into their inward parts, and write it in their hearts;
After those days Says the Lord; I will put my Law into their inward parts, and write it in their hearts;
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and will be their God, and they shall be my people: And they shall teach no more every man his neighbor, and every man his brother; saying, Know the Lord:
and will be their God, and they shall be my people: And they shall teach no more every man his neighbour, and every man his brother; saying, Know the Lord:
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They shall all know me, from the least of them, unto the greatest of them, saith the Lord;
They shall all know me, from the least of them, unto the greatest of them, Says the Lord;
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for I will forgive their iniquity, and I will remember their sin no more. What a mighty Advance had Grace made now!for I will forgive their iniquity, and I will Remember their since no more. What a mighty Advance had Grace made now!
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Is there any more yet? Yes! our Savior Himself comes, and then Grace Advances higher, by much higher;
Is there any more yet? Yes! our Saviour Himself comes, and then Grace Advances higher, by much higher;
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then Grace enlarges her Quarters, extending it self unto all the world, go teach all Nations:
then Grace enlarges her Quarters, extending it self unto all the world, go teach all nations:
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Go teach all Nations (saies our Savior.) That house of Israel would serve such a candle as Moses was:Go teach all nations (Says our Saviour.) That house of Israel would serve such a candle as Moses was:
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But when the Sun arises, no less then the whol world for him to display his beams upon. But when the Sun arises, no less then the Whole world for him to display his beams upon.
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He had set up a school of Grace in that corner of the world, in Jenny: But when the Lord Jesus Himself comes, a Free-School is set up, the School of Free Grace for all the children of men to come unto: Go teach all Nations. Yea, in the second place.
He had Set up a school of Grace in that corner of the world, in Jenny: But when the Lord jesus Himself comes, a Free-school is Set up, the School of Free Grace for all the children of men to come unto: Go teach all nations. Yea, in the second place.
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Although our Savior Christ did go unto our fore fathers, the Jews; and preach unto them by His Spirit:
Although our Saviour christ did go unto our before Father's, the jews; and preach unto them by His Spirit:
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He came to them as Joseph to his brethren at the first, in a hidden way under a vail:
He Come to them as Joseph to his brothers At the First, in a hidden Way under a Vail:
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But now the vail of the Temple is rent asunder, and the most common people may see into the Holy of Holiest;
But now the Vail of the Temple is rend asunder, and the most Common people may see into the Holy of Holiest;
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Now we all with open face, behold as in a glass the Glory of the Lord. Now we all with open face, behold as in a glass the Glory of the Lord.
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The Jews, they had the Shadows: and we have, (as it were) the Picture: but the Substance, the Thing; it is yet to come.
The jews, they had the Shadows: and we have, (as it were) the Picture: but the Substance, the Thing; it is yet to come.
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These Three ye find in that first verse of the 10. Chapter to the Hebrews. For the Law having a shadow of good things to come,
These Three you find in that First verse of the 10. Chapter to the Hebrews. For the Law having a shadow of good things to come,
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and not the very Image of the thing. Here's the Shadow; and here's the Image; and here's the Thing it self:and not the very Image of the thing. Here's the Shadow; and here's the Image; and here's the Thing it self:
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The Thing it self, it is yet to come: They indeed had the Shadow, but we have the Image:
The Thing it self, it is yet to come: They indeed had the Shadow, but we have the Image:
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and look how much an Image, or the picture of a man goes beyond a shadow;
and look how much an Image, or the picture of a man Goes beyond a shadow;
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So much does the discovery of Christ now, go beyond the discoveries of Him then.
So much does the discovery of christ now, go beyond the discoveries of Him then.
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Luther saies, The whol world is but one day, (as it were.) And as the evening,Luther Says, The Whole world is but one day, (as it were.) And as the evening,
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and the morning made the day;
and the morning made the day;
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so (saies he) our fore fathers the Jews, they had the evening, but we have the morning. Again.
so (Says he) our before Father's the jews, they had the evening, but we have the morning. Again.
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Though there were many Doctrines of Grace, and mercy communicated to our fore fathers the Jews:
Though there were many Doctrines of Grace, and mercy communicated to our before Father's the jews:
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Yet notwithstanding they were so tempered with the Law, that the very Gospel seem'd to be Law to them:
Yet notwithstanding they were so tempered with the Law, that the very Gospel seemed to be Law to them:
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As now, we have the Law among us, but 'tis so temper'd with the Gospel; that the Law it self is Gospel-wise to us.
As now, we have the Law among us, but it's so tempered with the Gospel; that the Law it self is gospel-wise to us.
c-acp av, pns12 vhb dt n1 p-acp pno12, cc-acp pn31|vbz av vvd p-acp dt n1; cst dt n1 pn31 n1 vbz j p-acp pno12.
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They had Christ in the hand of Moses, and we have Moses in the hand of Christ. A mighty difference!
They had christ in the hand of Moses, and we have Moses in the hand of christ. A mighty difference!
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As we have a Baptized, and a Christian Moses; so they had a Circumcized, and a Mosaical Christ.
As we have a Baptised, and a Christian Moses; so they had a Circumcised, and a Mosaical christ.
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They had Grace in the hand of the Law.
They had Grace in the hand of the Law.
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And therefore you shall observe, that when the Lord appear'd unto them in way of greatest mercy, He appear'd still with tokens of Majesty, and Greatness: But now we have Grace in the hand of Grace; we have Grace with the tokens of Grace, and with the tokens of Love. And this difference the Apostle makes out cleerly, in the 12. of the Hebrews, from the 18. unto the 25. Again, Though they had many Doctrins of Grace, and of free Grace;
And Therefore you shall observe, that when the Lord appeared unto them in Way of greatest mercy, He appeared still with tokens of Majesty, and Greatness: But now we have Grace in the hand of Grace; we have Grace with the tokens of Grace, and with the tokens of Love. And this difference the Apostle makes out clearly, in the 12. of the Hebrews, from the 18. unto the 25. Again, Though they had many Doctrines of Grace, and of free Grace;
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yet themselves were not made free thereby but they were as the children of the bond-woman;
yet themselves were not made free thereby but they were as the children of the bondwoman;
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they were not free from Ceremonial Rites. They had the free use of the creature: their hearts were not free, and enlarged towards God.
they were not free from Ceremonial Rites. They had the free use of the creature: their hearts were not free, and enlarged towards God.
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Indeed, those that were Godly among them, they were Children:
Indeed, those that were Godly among them, they were Children:
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But (as the Apostle speaks) they being under age, they differed not from servants ordinarily: But (as the Apostle speaks) they being under age, they differed not from Servants ordinarily:
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But when the fulness of time was come, God sent forth his Son, that we might receive the adoption of Sons:
But when the fullness of time was come, God sent forth his Son, that we might receive the adoption of Sons:
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And the Spirit of Adoption whereby we cry, Abba, Father. They had the spirit of Bondage unto fear;And the Spirit of Adoption whereby we cry, Abba, Father. They had the Spirit of Bondage unto Fear;
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and we have the Spirit of Adoption unto Love, to cry, Abba, Father.
and we have the Spirit of Adoption unto Love, to cry, Abba, Father.
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They could not go to God, but with many fears: but there is none of all the Saints now,
They could not go to God, but with many fears: but there is none of all the Saints now,
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but go with a Spirit of Love, go to God as a Father:
but go with a Spirit of Love, go to God as a Father:
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Every Saint now, may go to God and say, Father, Father, I labor under such a temptation; Oh! Father, help me:
Every Saint now, may go to God and say, Father, Father, I labour under such a temptation; Oh! Father, help me:
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I want such a blessing, or mercy, Oh! Father give it me. Again further, Although they had many sprinklings of the Doctrins of Grace;
I want such a blessing, or mercy, Oh! Father give it me. Again further, Although they had many sprinklings of the Doctrines of Grace;
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yet they fell but droppingly upon them; now a drop, and then a drop:
yet they fell but droppingly upon them; now a drop, and then a drop:
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As you have it in the 1. Chap. of the Hebrews: 1. verse, God who at sundry times,
As you have it in the 1. Chap. of the Hebrews: 1. verse, God who At sundry times,
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and in divers manners, spake in times past unto the fathers by the Prophets;
and in diverse manners, spoke in times passed unto the Father's by the prophets;
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hath in these last dayes spoken unto us by His Son. God who by piece-meals, drop by drop;hath in these last days spoken unto us by His Son. God who by piecemeals, drop by drop;
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now a drop and then a drop, spake unto our fore-fathers by the Prophets;
now a drop and then a drop, spoke unto our Forefathers by the prophets;
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hath in these last times spoke unto us by His Son. This being the opposition, shews, that God spake perfectly,
hath in these last times spoke unto us by His Son. This being the opposition, shows, that God spoke perfectly,
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and spake al by His Son. When this King came, then all the Cocks run with wine.
and spoke all by His Son. When this King Come, then all the Cocks run with wine.
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Some observe, that Jesus Christ preached the Gospel more plainly unto one poor, ignorant, sinful, wicked woman, that ye reade of in the 4. of John; then He did unto al our fore-fathers under the Old Testament:
some observe, that jesus christ preached the Gospel more plainly unto one poor, ignorant, sinful, wicked woman, that you read of in the 4. of John; then He did unto all our Forefathers under the Old Testament:
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for unto which of all our fore-fathers did He say, I am the Messiah, Ask of Me the water of life,
for unto which of all our Forefathers did He say, I am the Messiah, Ask of Me the water of life,
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and I will give it thee? You know the great Doctrins of the Gospel, Justification by Grace: Free remission of sins; and the like:and I will give it thee? You know the great Doctrines of the Gospel, Justification by Grace: Free remission of Sins; and the like:
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Now though these Doctrins be in the Old Testament, yet take your Book, and howmany leaves shal you reade over,
Now though these Doctrines be in the Old Testament, yet take your Book, and howmany leaves shall you read over,
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before you be able to reade this Doctrine cleerly? But open your Book where you wil, open in the New Testament, and you shall meet with one everie where;
before you be able to read this Doctrine clearly? But open your Book where you will, open in the New Testament, and you shall meet with one every where;
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with this Doctrine, this great Doctrine of Free-Grace every where.
with this Doctrine, this great Doctrine of Free-Grace every where.
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Oh! much, much of Jesus Christ, and of His Grace that is now Discovered; surely Abundance of Grace, Abundance of Grace Discovered to the Saints now, and to all the Saints. But in the Second place.
Oh! much, much of jesus christ, and of His Grace that is now Discovered; surely Abundance of Grace, Abundance of Grace Discovered to the Saints now, and to all the Saints. But in the Second place.
uh av-d, av-d pp-f np1 np1, cc pp-f po31 n1 cst vbz av vvn; av-j n1 pp-f n1, n1 pp-f n1 vvn p-acp dt n2 av, cc p-acp d dt n2. cc-acp p-acp dt ord n1.
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As there is Abundance of Grace Discovered: So there is Abundance of Grace Exhibited, and Communicated to all the Saints.
As there is Abundance of Grace Discovered: So there is Abundance of Grace Exhibited, and Communicated to all the Saints.
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Those that have the least measure of Grace now, have Abundance of Grace. That is the Thing that I would cleer up to you.
Those that have the least measure of Grace now, have Abundance of Grace. That is the Thing that I would clear up to you.
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That those that have the least measure of Gospel-Grace, they receive Grace for Grace, they have abundance of Grace.
That those that have the least measure of Gospel-grace, they receive Grace for Grace, they have abundance of Grace.
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Is it not a great matter for an ungodly man to be Justified? What man so godly,
Is it not a great matter for an ungodly man to be Justified? What man so godly,
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but he was ungodly before Justified?
but he was ungodly before Justified?
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Is it not a great matter for a man to be the Son of God? to be the Child of God? All Gods Children shall be Portioned answerable to their Fathers Estate:
Is it not a great matter for a man to be the Son of God? to be the Child of God? All God's Children shall be Portioned answerable to their Father's Estate:
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David counted it a great matter to be son-in-law to a King, though but a wicked King, and the Kingdom but small.David counted it a great matter to be son-in-law to a King, though but a wicked King, and the Kingdom but small.
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What is it then to be Adopted to be the Son of God, the Daughter of God? To as many as receive Him, He gives power to be called the Sons of God.
What is it then to be Adopted to be the Son of God, the Daughter of God? To as many as receive Him, He gives power to be called the Sons of God.
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And there is this difference between Gods Adoption, and mans:
And there is this difference between God's Adoption, and men:
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When man does Adopt one to be his son, he may put his Name upon him;
When man does Adopt one to be his son, he may put his Name upon him;
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he may give his Estate to him: but he cannot make the person to be like himself;
he may give his Estate to him: but he cannot make the person to be like himself;
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he cannot communicate his nature to him.
he cannot communicate his nature to him.
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But now, when God does Adopt one to be His Child, He does not only put His Name upon the Soul,
But now, when God does Adopt one to be His Child, He does not only put His Name upon the Soul,
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and give him a great Estate; but He makes him to be like Himself, and communicates His Nature to him.
and give him a great Estate; but He makes him to be like Himself, and communicates His Nature to him.
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So saies the Apostle, We are made partakers of the Divine Nature.
So Says the Apostle, We Are made partakers of the Divine Nature.
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Is it not a great matter, To have the Image of Jesus Christ drawn upon a filthy soul? To have ones heart inclin'd, naturally inclin'd (as it were) unto all the Commandements of the Gospel? I will write My Law in your heart, saies God in the Covenant of Grace.
Is it not a great matter, To have the Image of jesus christ drawn upon a filthy soul? To have ones heart inclined, naturally inclined (as it were) unto all the commandments of the Gospel? I will write My Law in your heart, Says God in the Covenant of Grace.
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That look as the Heathen, having the law of nature written in their hearts, are naturally inclin'd unto the works of Nature. So will I write my Law of Grace in your hearts,
That look as the Heathen, having the law of nature written in their hearts, Are naturally inclined unto the works of Nature. So will I write my Law of Grace in your hearts,
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and you shall be naturally inclin'd unto the works of Grace, and unto the works of the Gospel.
and you shall be naturally inclined unto the works of Grace, and unto the works of the Gospel.
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He that hath least of Christ, he hath all Christ; all Christ imputed unto all the Saints. Beloved!
He that hath least of christ, he hath all christ; all christ imputed unto all the Saints. beloved!
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we have not so much of Christ in our lives as Peter, and Paul, and John had:
we have not so much of christ in our lives as Peter, and Paul, and John had:
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but wee have as much of Christs Righteousness imputed to us for our Justification as any of all the Apostles had:
but we have as much of Christ Righteousness imputed to us for our Justification as any of all the Apostles had:
cc-acp pns12 vhb p-acp d pp-f npg1 n1 vvd p-acp pno12 p-acp po12 n1 c-acp d pp-f d dt n2 vhd:
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and if our Faith be right, 'tis like precious with theirs.
and if our Faith be right, it's like precious with theirs.
cc cs po12 n1 vbi j-jn, pn31|vbz av-j j p-acp png32.
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Is it not a great matter, for a man to be in Heaven before he comes there? To have eternal life in this world? This is eternal life, to know thee,
Is it not a great matter, for a man to be in Heaven before he comes there? To have Eternal life in this world? This is Eternal life, to know thee,
vbz pn31 xx dt j n1, p-acp dt n1 pc-acp vbi p-acp n1 c-acp pns31 vvz a-acp? pc-acp vhi j n1 p-acp d n1? d vbz j n1, pc-acp vvi pno21,
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and whom thou hast sent, Jesus Christ. And that day that any soul begins to know Jesus Christ:and whom thou hast sent, jesus christ. And that day that any soul begins to know jesus christ:
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that day is the day-break of his eternity: the Saints that are in Heaven, they count from that day; there began our eternity; This is eternal life; here it begins.
that day is the daybreak of his eternity: the Saints that Are in Heaven, they count from that day; there began our eternity; This is Eternal life; Here it begins.
cst n1 vbz dt n1 pp-f po31 n1: dt n2 cst vbr p-acp n1, pns32 vvb p-acp d n1; a-acp vvd po12 n1; d vbz j n1; av pn31 vvz.
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All the Saints and People of God, they do know God in Jesus Christ.
All the Saints and People of God, they do know God in jesus christ.
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And therefore surely, There is an Abundance of Grace, Grace for Grace, an Abundance of Grace Communicated, and given our unto all the Saints under the new Testament.
And Therefore surely, There is an Abundance of Grace, Grace for Grace, an Abundance of Grace Communicated, and given our unto all the Saints under the new Testament.
cc av av-j, pc-acp vbz dt n1 pp-f n1, vvb p-acp n1, dt n1 pp-f n1 vvn, cc vvn po12 p-acp d dt n2 p-acp dt j n1.
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But you will say unto me:
But you will say unto me:
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We do not find this in experience, do not see such an Abundance of Grace in the lives of those ye count godly;
We do not find this in experience, do not see such an Abundance of Grace in the lives of those you count godly;
pns12 vdb xx vvi d p-acp n1, vdb xx vvi d dt n1 pp-f n1 p-acp dt n2 pp-f d pn22 vvb j;
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those that are in Christ indeed, we do not find that they have such an Abundance of Grace?
those that Are in christ indeed, we do not find that they have such an Abundance of Grace?
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I but, Do you consider, The Opposition of Grace: The Retinue of Grace: And the Mysiery of Grace.
I but, Do you Consider, The Opposition of Grace: The Retinue of Grace: And the Mysiery of Grace.
pns11 cc-acp, vdb pn22 vvi, dt n1 pp-f n1: dt n1 pp-f n1: cc dt j pp-f n1.
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First, For the Opposition of Grace. A little Grace may be much opposed:
First, For the Opposition of Grace. A little Grace may be much opposed:
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and when the Opposition is great, though Grace be small in the Bulk, it may be great in the Work: though little in the Quantity, yet it may be much in Quality. There's no true Gospel-Grace, but it is much opposed.
and when the Opposition is great, though Grace be small in the Bulk, it may be great in the Work: though little in the Quantity, yet it may be much in Quality. There's no true Gospel-grace, but it is much opposed.
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When Jesus Christ came into the world, you know Herod raised all the County upon him:
When jesus christ Come into the world, you know Herod raised all the County upon him:
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And so when Christ comes into the heart, the whol soul it is raised against Him,
And so when christ comes into the heart, the Whole soul it is raised against Him,
cc av c-crq np1 vvz p-acp dt n1, dt j-jn n1 pn31 vbz vvn p-acp pno31,
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because He comes as an enemy unto the soul. As when an enemy Lands, the Beacons are all fired, and the Country all rises:
Because He comes as an enemy unto the soul. As when an enemy Lands, the Beacons Are all fired, and the Country all rises:
c-acp pns31 vvz p-acp dt n1 p-acp dt n1. p-acp c-crq dt n1 n2, dt n2 vbr d vvn, cc dt n1 d vvz:
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what do you say? An enemy is landed, an enemy is landed, and all the Country rises.
what do you say? an enemy is landed, an enemy is landed, and all the Country rises.
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So when Christ Lands upon a soule, at the first. He Lands as an enemy unto the ••n, and soul;
So when christ Lands upon a soul, At the First. He Lands as an enemy unto the ••n, and soul;
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and all the soul, the Region, the Continent, it rises up against Him.
and all the soul, the Region, the Continent, it rises up against Him.
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Then also, as the Dragon •ood before the woman (which you reade of in that of the Revelations ) to out off the child as soon as it was born:
Then also, as the Dragon •ood before the woman (which you read of in that of the Revelations) to out off the child as soon as it was born:
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So the Devil stands before the soul, to cut off the souls birth.
So the devil Stands before the soul, to Cut off the Souls birth.
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Then also comes in the power of all Relations; And the power of all Engagements: And the power of all former Customs; And the power of an Evil Nature: Nay,
Then also comes in the power of all Relations; And the power of all Engagements: And the power of all former Customs; And the power of an Evil Nature: Nay,
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if you will go this way to work, then farewel all Friends; and farewell all your former Pleasures, and farewel all Preferment. Was it not a great matter for Job to be upright in the Land of Ʋz? why? Because there was much opposition in it.
if you will go this Way to work, then farewell all Friends; and farewell all your former Pleasures, and farewell all Preferment. Was it not a great matter for Job to be upright in the Land of Ʋz? why? Because there was much opposition in it.
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Is it not a great matter, for a little poor Barque, or Vessel to live at Sea in the time of a storm? for a little spark of fire to live in much water? for a little light to live in a great wind? You look upon such a poor gracious soul,
Is it not a great matter, for a little poor Bark, or Vessel to live At Sea in the time of a storm? for a little spark of fire to live in much water? for a little Light to live in a great wind? You look upon such a poor gracious soul,
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and you do not consider the wind that blows upon it, the storms that beat upon it;
and you do not Consider the wind that blows upon it, the storms that beatrice upon it;
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and you say, 'Tis not much Grace he hath, or much good he does: Oh! but consider, if you would consider the great Opposition that the soul meets withal,
and you say, It's not much Grace he hath, or much good he does: Oh! but Consider, if you would Consider the great Opposition that the soul meets withal,
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then you will say, Oh! 'tis much indeed, there is Abundance of Grace there. Secondly. Consider the Retinue of Grace:
then you will say, Oh! it's much indeed, there is Abundance of Grace there. Secondly. Consider the Retinue of Grace:
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Grace hath a great Retinue, Though it be very mean, it hath rich Retinue.
Grace hath a great Retinue, Though it be very mean, it hath rich Retinue.
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1433
If a man hath but a poor Cottage, an Acre of Land, an half-Acre of Land, a Rood:
If a man hath but a poor Cottage, an Acre of Land, an half-Acre of Land, a Rood:
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Yet if it be an Earnest of a great Inheritance, 'tis much:
Yet if it be an Earnest of a great Inheritance, it's much:
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Look upon the little Cottage in it self, or the Rood of Land in it self, 'tis not much;
Look upon the little Cottage in it self, or the Rood of Land in it self, it's not much;
vvb p-acp dt j n1 p-acp pn31 n1, cc dt n1 pp-f n1 p-acp pn31 n1, pn31|vbz xx av-d;
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but consider it as an Earnest of a great Inheritance; so 'tis much. Beloved!
but Consider it as an Earnest of a great Inheritance; so it's much. beloved!
cc-acp vvb pn31 p-acp dt n1 pp-f dt j n1; av pn31|vbz av-d. j-vvn!
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whatsoever Grace the Saints have, they have it but as an Earnest. Ye reade of the Testimony of the Spirit, of the Earnest of the Spirit:
whatsoever Grace the Saints have, they have it but as an Earnest. You read of the Testimony of the Spirit, of the Earnest of the Spirit:
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all the Grace that the Saints have on this side Heaven, 'tis all but the Earnest of what they shall have.
all the Grace that the Saints have on this side Heaven, it's all but the Earnest of what they shall have.
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And the Apostle, he blesses God for this, as ye reade in the 1. of the Colossians 12. Giving thanks unto the Father, which bath made us meet to be partakers of the inheritance of the Saints in light:
And the Apostle, he Blesses God for this, as you read in the 1. of the colossians 12. Giving thanks unto the Father, which bath made us meet to be partakers of the inheritance of the Saints in Light:
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(Mark,) Here are Three things especially considerable in these words:
(Mark,) Here Are Three things especially considerable in these words:
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All the Children of God have an Inheritance. You have but one Heir to your Estate, all are not Heirs;
All the Children of God have an Inheritance. You have but one Heir to your Estate, all Are not Heirs;
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but all Gods Children have an Inheritance. And the Inheritance called, an Inheritance of Light: It does not lie in a dark, foggy, and fenny, and moorish place;
but all God's Children have an Inheritance. And the Inheritance called, an Inheritance of Light: It does not lie in a dark, foggy, and fenny, and moorish place;
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1443
'tis a comfortable Inheritance, 'tis an Inheritance of light.
it's a comfortable Inheritance, it's an Inheritance of Light.
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And the Apostle, He does here give thanks unto God, that had made them Meet to be the partakers of the Inheritance of the Saints in light.
And the Apostle, He does Here give thanks unto God, that had made them Meet to be the partakers of the Inheritance of the Saints in Light.
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1445
He does not here give thanks unto God, for the Inheritance; but that they were meet, to be partakers of the Inheritance;
He does not Here give thanks unto God, for the Inheritance; but that they were meet, to be partakers of the Inheritance;
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1446
that they had an Earnest, till the Inheritance came. (I say) all the Grace which a godly man hath on this side Heaven, it is but an Earnest:
that they had an Earnest, till the Inheritance Come. (I say) all the Grace which a godly man hath on this side Heaven, it is but an Earnest:
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you look upon it as it is in it self, and you say; 'Tis not much:
you look upon it as it is in it self, and you say; It's not much:
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I but, look upon it as an Earnest, but as an Earnest, and then you will say, 'Tis much indeed, Oh! 'tis much indeed. But then Thirdly, and specially: Consider the Mystery of Grace: Grace is a mystery.
I but, look upon it as an Earnest, but as an Earnest, and then you will say, It's much indeed, Oh! it's much indeed. But then Thirdly, and specially: Consider the Mystery of Grace: Grace is a mystery.
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Ye reade in Scripture of the mystery of iniquity, and the mystery of godliness:
You read in Scripture of the mystery of iniquity, and the mystery of godliness:
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godliness is not only a mystery in the general, but all the parts of godliness are mysterious;
godliness is not only a mystery in the general, but all the parts of godliness Are mysterious;
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there is a mystery in every part:
there is a mystery in every part:
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and if you would but a little consider the mystery of Grace, I dare say, you would lift up your hands and say then, Oh! what Abundance of grace is here, even in the weakest Saint! For example, to Instance.
and if you would but a little Consider the mystery of Grace, I Dare say, you would lift up your hands and say then, Oh! what Abundance of grace is Here, even in the Weakest Saint! For Exampl, to Instance.
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Ye say, 'tis no great matter, for a man or woman to tremble at the Word:
You say, it's no great matter, for a man or woman to tremble At the Word:
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'Tis more then many a one does; many come and fit out Sermons, & never tremble before the Word.
It's more then many a one does; many come and fit out Sermons, & never tremble before the Word.
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Well, but you say, 'tis no great matter to tremble before the Word, to tremble at the Word.
Well, but you say, it's no great matter to tremble before the Word, to tremble At the Word.
uh-av, cc-acp pn22 vvb, pn31|vbz dx j n1 pc-acp vvi p-acp dt n1, pc-acp vvi p-acp dt n1.
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I but, for a man to tremble at the Word, and yet to count it as hony, and the hony-comb to tremble at the Word,
I but, for a man to tremble At the Word, and yet to count it as honey, and the honeycomb to tremble At the Word,
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& yet to love it, & prize it then, & look upon it as the hony and the hony-comb; this is much:
& yet to love it, & prize it then, & look upon it as the honey and the honeycomb; this is much:
cc av p-acp vvb pn31, cc vvb pn31 av, cc vvb p-acp pn31 p-acp dt n1 cc dt n1; d vbz av-d:
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1458
Now ye shall have a poor soul, a poor Christian, come and tremble before the Word,
Now you shall have a poor soul, a poor Christian, come and tremble before the Word,
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1459
and yet look upon the Word as the hony, even as hony, and the hony-combe, for sweetnesse; This is much. Again.
and yet look upon the Word as the honey, even as honey, and the honeycomb, for sweetness; This is much. Again.
cc av vvb p-acp dt n1 p-acp dt n1, av c-acp n1, cc dt n1, p-acp n1; d vbz d. av.
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You count it no great matter, for one to love the Ordinances, so to love the Ordinances above all the world,
You count it no great matter, for one to love the Ordinances, so to love the Ordinances above all the world,
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1461
as to be willing to part with all the world, rather than to part with them: This is a great matter.
as to be willing to part with all the world, rather than to part with them: This is a great matter.
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But may be, you will say, this is no great matter. Well, but for a man or a woman to think so;
But may be, you will say, this is no great matter. Well, but for a man or a woman to think so;
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so to love the Ordinances, & yet notwithstanding, at the same time to think that he don't Profit, that he is barren,
so to love the Ordinances, & yet notwithstanding, At the same time to think that he don't Profit, that he is barren,
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and gets little or no good thereby; this is much. Now thus you shall have it with a poor Christian;
and gets little or no good thereby; this is much. Now thus you shall have it with a poor Christian;
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1465
love, and prize the Ordinances, and would not part with the Ordinances for all the world,
love, and prize the Ordinances, and would not part with the Ordinances for all the world,
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and yet at the same time complain, and say: Oh! I get little good thereby. Here's a Mystery. Put all together;
and yet At the same time complain, and say: Oh! I get little good thereby. Here's a Mystery. Put all together;
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you take things asunder, and therefore you think it is not much. Again.
you take things asunder, and Therefore you think it is not much. Again.
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You think it is no great matter for a man to comfort himself in this, That the Lord knows his heart.
You think it is no great matter for a man to Comfort himself in this, That the Lord knows his heart.
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I but, for a man to comfort himself in that, and yet say, There is much hypocrisy there;
I but, for a man to Comfort himself in that, and yet say, There is much hypocrisy there;
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& the same day, (it may be) say; Oh! I am an hypocrite. Thus you shall have it with many a poor, poor gracious, drooping soul. All is naught;
& the same day, (it may be) say; Oh! I am an hypocrite. Thus you shall have it with many a poor, poor gracious, drooping soul. All is nought;
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Oh! my heart, it is full of hypocrisy; and I am but an hypocrite:
Oh! my heart, it is full of hypocrisy; and I am but an hypocrite:
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and yet now, let him be charg'd or accused by men of the world, for such and such designes; he comforts himself in this:
and yet now, let him be charged or accused by men of the world, for such and such designs; he comforts himself in this:
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Oh! but, blessed be the Lord, the Lord knows my heart. Put these things together.
Oh! but, blessed be the Lord, the Lord knows my heart. Put these things together.
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Again, You wil say 'tis no great matter, for a man, To look into his own heart;
Again, You will say it's no great matter, for a man, To look into his own heart;
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so to look into his own heart, and so to be sencible of his sin, as to think he shall perish for ever.
so to look into his own heart, and so to be sensible of his since, as to think he shall perish for ever.
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I but, for the same person, To professe he would not change his condition with another for all the world; this is much.
I but, for the same person, To profess he would not change his condition with Another for all the world; this is much.
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Take many a poor drooping soul, and thus it is: I am afraid I shall go to Hell, and perish to all eternity:
Take many a poor drooping soul, and thus it is: I am afraid I shall go to Hell, and perish to all eternity:
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But now, come & lay his condition to a Drunkard, to an Adulterer;
But now, come & lay his condition to a Drunkard, to an Adulterer;
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saies he, I professe, I would not change my condition with that man for all the world, at the same time. Here's a mystery! 'tis strange;
Says he, I profess, I would not change my condition with that man for all the world, At the same time. Here's a mystery! it's strange;
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but there's a mystery in every piece of godliness;
but there's a mystery in every piece of godliness;
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and if you would but consider, it would appear that there is much Grace in those that have the least. Again.
and if you would but Consider, it would appear that there is much Grace in those that have the least. Again.
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You say 'tis no great matter, for a man To work out his salvation with fear, and trembling.
You say it's no great matter, for a man To work out his salvation with Fear, and trembling.
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I but, for the same person, To rely upon Jesus Christ, only, for salvation; This is much.
I but, for the same person, To rely upon jesus christ, only, for salvation; This is much.
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Now thus it is, you shall have a godly man work, work with fear, and trembling,
Now thus it is, you shall have a godly man work, work with Fear, and trembling,
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as if he would earn Heaven with his fingers-ends, and yet he relies upon Jesus Christ only for his salvation. Further.
as if he would earn Heaven with his Fingertips, and yet he relies upon jesus christ only for his salvation. Further.
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You say 'tis no great matter, for a man, To walk closely with God: But 'tis a great matter.
You say it's no great matter, for a man, To walk closely with God: But it's a great matter.
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It may be you wil say 'tis not.
It may be you will say it's not.
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I but, for a man to walk closely with God, and yet to be in the dark:
I but, for a man to walk closely with God, and yet to be in the dark:
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to walk exactly, and yet to be in a crowd, and throng of business;
to walk exactly, and yet to be in a crowd, and throng of business;
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who can walk exactly in the dark? and who can walk exactly in a crowd,
who can walk exactly in the dark? and who can walk exactly in a crowd,
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when he is carried to and fro in a crowd? Thus now, you shall have a godly, gracious man, walk exactly with God, closely with God;
when he is carried to and from in a crowd? Thus now, you shall have a godly, gracious man, walk exactly with God, closely with God;
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and yet may be in the dark; a Child of light, and yet in the dark;
and yet may be in the dark; a Child of Light, and yet in the dark;
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and in a crowd of occasions and businesse, and yet walk exactly: this is much. Again.
and in a crowd of occasions and business, and yet walk exactly: this is much. Again.
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You will say, 'tis no great matter for a man to be diligent in his particular Calling.
You will say, it's no great matter for a man to be diligent in his particular Calling.
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I but, for the same person, for to take no thought, no dividing thought, what be shall eate, or drink, or put on;
I but, for the same person, for to take no Thought, no dividing Thought, what be shall eat, or drink, or put on;
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and yet be diligent in his particular Calling: this is much.
and yet be diligent in his particular Calling: this is much.
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Now so it is, you shall have a godly, gracious soul, taking no care, no dividing care, what he shall eate,
Now so it is, you shall have a godly, gracious soul, taking no care, no dividing care, what he shall eat,
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or drink, or what he shall put on; and yet diligent in his particular Calling. Again.
or drink, or what he shall put on; and yet diligent in his particular Calling. Again.
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You will say, It is no great matter, for a man, To grieve for sin past,
You will say, It is no great matter, for a man, To grieve for since past,
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and to strive against sin for the time to come. and to strive against since for the time to come.
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I but, for the same person to know, that his sin past is pardoned, and to know, that if he fall into a sin for the time to come, God will work good out of it, it shal be for his gain, God wil over-rule it so;
I but, for the same person to know, that his since passed is pardoned, and to know, that if he fallen into a since for the time to come, God will work good out of it, it shall be for his gain, God will overrule it so;
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and yet strive against it as the greatest evil in the world: this is much.and yet strive against it as the greatest evil in the world: this is much.
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Now thus it is, A gracious soul knows his sin is pardoned, yet he grieves for it:
Now thus it is, A gracious soul knows his since is pardoned, yet he grieves for it:
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and he knows that if he shall fall into a sin, the Lord will over-rule things so,
and he knows that if he shall fallen into a since, the Lord will overrule things so,
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as he shall be the better for it; and yet he strives against his sin, as the greatest evil in the world. Here is a Mastery! this is much. Again.
as he shall be the better for it; and yet he strives against his since, as the greatest evil in the world. Here is a Mastery! this is much. Again.
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You will say 'tis no great matter, for a man to be quiet under his Affliction,
You will say it's no great matter, for a man to be quiet under his Affliction,
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because it does come from God; for that reason:Because it does come from God; for that reason:
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I but for the same person, To be the more sencible, and to be the more afflicted,
I but for the same person, To be the more sensible, and to be the more afflicted,
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because it does come from God; this is much. Beloved! you shal have these Two meet together:Because it does come from God; this is much. beloved! you shall have these Two meet together:
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A godly, gracious soul, he is therefore quiet under Affliction, because it does come from God;
A godly, gracious soul, he is Therefore quiet under Affliction, Because it does come from God;
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and he is therfore the more sencible of his affliction, because it does come from God. Here's a mystery!
and he is Therefore the more sensible of his affliction, Because it does come from God. Here's a mystery!
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put these together, and you will say, things rese high. I'le Instance but in one more, and that is a Tenth.
put these together, and you will say, things rese high. I'll Instance but in one more, and that is a Tenth.
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You will say 'tis no great matter, For a man to be contented with his condition:
You will say it's no great matter, For a man to be contented with his condition:
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to be contented with his condition when 'tis mean, and when 'tis poor. I but, for the same person, To desire a better, and pray for a better,
to be contented with his condition when it's mean, and when it's poor. I but, for the same person, To desire a better, and pray for a better,
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and to pray earnestly for a better; and yet be contented with his condition though it be never so mean; this is much.and to pray earnestly for a better; and yet be contented with his condition though it be never so mean; this is much.
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Thus 'tis with the Saints, a Child of God, being in a mean condition, he desires a better;
Thus it's with the Saints, a Child of God, being in a mean condition, he Desires a better;
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he prayes to God for a better, and he prayes earnestly to God for a better;
he prays to God for a better, and he prays earnestly to God for a better;
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and yet he is contented with his condition though it be never so mean:
and yet he is contented with his condition though it be never so mean:
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pray, and pray earnestly, and yet contented with his condition, though it be never so mean, Thus, my Beloved;
pray, and pray earnestly, and yet contented with his condition, though it be never so mean, Thus, my beloved;
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Oh! there is a Mystery, there is a mystery in every piece of godliness: and you look not upon things under the mysterious Notion, and you say;
Oh! there is a Mystery, there is a mystery in every piece of godliness: and you look not upon things under the mysterious Notion, and you say;
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'Tis no great matter, that is in the life of such a one:
It's no great matter, that is in the life of such a one:
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Oh! but, if you would look upon things under this Notion, and consider the mystery of godliness,
Oh! but, if you would look upon things under this Notion, and Consider the mystery of godliness,
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and every piece thereof you would lift up your hands, and say; Oh! surely, he that hath but the least measure of Gospel-Grace, hath Abundance of Grace:
and every piece thereof you would lift up your hands, and say; Oh! surely, he that hath but the least measure of Gospel-grace, hath Abundance of Grace:
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he that hath but the least degree of Grace, hath Abundance of Grace; of Christs Fulness.
he that hath but the least degree of Grace, hath Abundance of Grace; of Christ Fullness.
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Now under the new Testament we have received not Sparingly, not Scantly: but Grace for Grace, and Abundance of Grace:
Now under the new Testament we have received not Sparingly, not Scantly: but Grace for Grace, and Abundance of Grace:
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he that hath but the least measure, hath received much, hath received Abundance, Some few things by way of Application, and so I have done. If it be so;
he that hath but the least measure, hath received much, hath received Abundance, some few things by Way of Application, and so I have done. If it be so;
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Then why should any of Gods People vilifie, and degrade, and lowen the gift of God wherewithal they are enriched through Jesus Christ? Would you take it as fair dealing from a child that is estated in great lands by his father; Then why should any of God's People vilify, and degrade, and lowen the gift of God wherewithal they Are enriched through jesus christ? Would you take it as fair dealing from a child that is estated in great Lands by his father;
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if he should say, my father indeed was pleased to bestow a great Estate upon my Brother;
if he should say, my father indeed was pleased to bestow a great Estate upon my Brother;
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but he hath given little, or nothing to me? He hath bestowed great means upon such a Sister,
but he hath given little, or nothing to me? He hath bestowed great means upon such a Sister,
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but he hath given little or nothing to me? This were not fair dealing.
but he hath given little or nothing to me? This were not fair dealing.
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And is this fair dealing with your God, and with your father? When you shall say, I, there is such a godly man, the Lord hath given him a great Estate of the Gospel,
And is this fair dealing with your God, and with your father? When you shall say, I, there is such a godly man, the Lord hath given him a great Estate of the Gospel,
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but little or nothing to me: And there is such a woman, such a Sister; the Lord hath done much for her soul;
but little or nothing to me: And there is such a woman, such a Sister; the Lord hath done much for her soul;
cc-acp j cc pix p-acp pno11: cc pc-acp vbz d dt n1, d dt n1; dt n1 vhz vdn d p-acp po31 n1;
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but Oh! little or nothing for me. Beloved! There is no sin small, because committed against the great God;
but Oh! little or nothing for me. beloved! There is no since small, Because committed against the great God;
cc-acp uh j cc pix p-acp pno11. j-vvn! pc-acp vbz dx n1 j, c-acp vvn p-acp dt j np1;
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There's no blessing small, because received from the great God: but of all blessings, Gospel-blessing is the greatest blessing.
There's no blessing small, Because received from the great God: but of all blessings, Gospel-blessing is the greatest blessing.
pc-acp|vbz dx n1 j, c-acp vvn p-acp dt j np1: cc-acp pp-f d n2, n1 vbz dt js n1.
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Hath the Lord therefore, (man or woman) given thee any Gospel-Grace, the Grace of Jesus Christ? He hath given thee much: that which thou look'st upon as little, 'tis much in the eye of Heaven.
Hath the Lord Therefore, (man or woman) given thee any Gospel-grace, the Grace of jesus christ? He hath given thee much: that which thou Lookest upon as little, it's much in the eye of Heaven.
vhz dt n1 av, (n1 cc n1) vvn pno21 d n1, dt n1 pp-f np1 np1? pns31 vhz vvn pno21 av-d: cst r-crq pns21 vv2 p-acp p-acp j, pn31|vbz d p-acp dt n1 pp-f n1.
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Wherefore now, let not the Eunuch say; Oh! let not the Eunuch say; I am a dry tree any longer.
Wherefore now, let not the Eunuch say; Oh! let not the Eunuch say; I am a dry tree any longer.
c-crq av, vvb xx dt n1 vvb; uh vvb xx dt n1 vvb; pns11 vbm dt j n1 d av-jc.
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Take heed how you degrade, and vilifie, and lowen the Grace of God wherewithal you are inrich't through Jesus Christ. Secondly.
Take heed how you degrade, and vilify, and lowen the Grace of God wherewithal you Are enriched through jesus christ. Secondly.
vvb n1 c-crq pn22 vvb, cc vvi, cc vvn dt n1 pp-f np1 c-crq pn22 vbr vvn p-acp np1 np1. ord.
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If there be such Abundance of Grace, even Grace for Grace; Abundance of Grace given unto the Saints, and People of God under the new Testament: If there be such Abundance of Grace, even Grace for Grace; Abundance of Grace given unto the Saints, and People of God under the new Testament:
cs pc-acp vbb d n1 pp-f n1, av n1 p-acp n1; n1 pp-f n1 vvn p-acp dt n2, cc n1 pp-f np1 p-acp dt j n1:
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Behold then, what great finners Professors are! yea, the fins of Gods own people. The more light, and knowledge a man hath;
Behold then, what great finners Professors Are! yea, the fins of God's own people. The more Light, and knowledge a man hath;
vvb av, r-crq j n2 n2 vbr! uh, dt n2 pp-f n2 d n1. dt av-dc j, cc n1 dt n1 vhz;
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if he sin, the greater is his sin:
if he sin, the greater is his since:
cs pns31 vvb, dt jc vbz po31 n1:
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The more beams of Grace fall upon a mans heart, the more he is able to discern the motes that are there, and so may avoid them:
The more beams of Grace fallen upon a men heart, the more he is able to discern the motes that Are there, and so may avoid them:
dt av-dc n2 pp-f n1 vvi p-acp dt ng1 n1, dt av-dc pns31 vbz j pc-acp vvi dt n2 cst vbr a-acp, cc av vmb vvi pno32:
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and sinning, he sins the more.
and sinning, he Sins the more.
cc vvg, pns31 vvz dt av-dc.
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The more grace, and the more mercy a man sins against, the greater is his sin;
The more grace, and the more mercy a man Sins against, the greater is his since;
dt av-dc n1, cc dt av-dc n1 dt n1 n2 p-acp, dt jc vbz po31 n1;
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because free Grace, and mercy is the remedy.
Because free Grace, and mercy is the remedy.
c-acp j n1, cc n1 vbz dt n1.
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The more strength a man hath to stand, the greater is his sin if he fall:
The more strength a man hath to stand, the greater is his since if he fallen:
dt av-dc n1 dt n1 vhz p-acp vvi, dt jc vbz po31 n1 cs pns31 vvb:
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As it was with Adam, He had strength to stand, and yet he fell. (I say) the more strength a man hath to stand, the greater is his sin if he fall. Now Beloved!
As it was with Adam, He had strength to stand, and yet he fell. (I say) the more strength a man hath to stand, the greater is his since if he fallen. Now beloved!
c-acp pn31 vbds p-acp np1, pns31 vhd n1 pc-acp vvi, cc av pns31 vvd. (pns11 vvb) dt av-dc n1 dt n1 vhz p-acp vvi, dt jc vbz po31 n1 cs pns31 vvb. av vvn!
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ye have heard what Abundance of Grace is Discovered, Exhibited, Communicated unto all the Saints under the new Testament;
you have herd what Abundance of Grace is Discovered, Exhibited, Communicated unto all the Saints under the new Testament;
pn22 vhb vvn r-crq n1 pp-f n1 vbz vvn, vvn, vvn p-acp d dt n2 p-acp dt j n1;
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unto all the People of God: Oh! how great are their sins when they fall! The Lord was quick with many that sinned in the old Testament:
unto all the People of God: Oh! how great Are their Sins when they fallen! The Lord was quick with many that sinned in the old Testament:
p-acp d dt n1 pp-f np1: uh q-crq j vbr po32 n2 c-crq pns32 vvb! dt n1 vbds j p-acp d cst vvd p-acp dt j n1:
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and will He not be quick with Professors now? that know more, that have more Grace, more Grace Discovered now? Many,
and will He not be quick with Professors now? that know more, that have more Grace, more Grace Discovered now? Many,
cc vmb pns31 xx vbi j p-acp n2 av? d vvb av-dc, cst vhb dc n1, dc n1 vvn av? av-d,
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when they sin, they excuse themselves and they say, True indeed, I have thus and thus sinned; but David did so:
when they sin, they excuse themselves and they say, True indeed, I have thus and thus sinned; but David did so:
c-crq pns32 vvb, pns32 vvb px32 cc pns32 vvb, j av, pns11 vhb av cc av vvn; cc-acp np1 vdd av:
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I have sinned, I have done thus and thus; but Sampson did so: I have committed this, or that sin; but Noah did so.
I have sinned, I have done thus and thus; but Sampson did so: I have committed this, or that since; but Noah did so.
pns11 vhb vvn, pns11 vhb vdn av cc av; cc-acp np1 vdd av: pns11 vhb vvn d, cc d n1; cc-acp np1 vdd av.
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I but, we have more light, we have more Grace discovered ordinarily among us now, than ordinarily among them in the Old Testament:
I but, we have more Light, we have more Grace discovered ordinarily among us now, than ordinarily among them in the Old Testament:
pns11 cc-acp, pns12 vhb dc n1, pns12 vhb dc n1 vvn av-j p-acp pno12 av, cs av-j p-acp pno32 p-acp dt j n1:
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We have more Grace Discovered; more Abundance of Grace Communicated now. And therefore as the Apostle concludes from it;
We have more Grace Discovered; more Abundance of Grace Communicated now. And Therefore as the Apostle concludes from it;
pns12 vhb dc n1 vvn; av-dc n1 pp-f n1 vvn av. cc av c-acp dt n1 vvz p-acp pn31;
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we ought the more Abundantly to take heed:
we ought the more Abundantly to take heed:
pns12 vmd dt av-dc av-j pc-acp vvi n1:
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For if they escaped not without a recompence of reward that sinned against the Law of Moses; For if they escaped not without a recompense of reward that sinned against the Law of Moses;
c-acp cs pns32 vvd xx p-acp dt n1 pp-f n1 cst vvd p-acp dt n1 pp-f np1;
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What shall become of those that sin against the Word of Christ, the Son of God? Professors!What shall become of those that since against the Word of christ, the Son of God? Professors!
q-crq vmb vvi pp-f d cst n1 p-acp dt n1 pp-f np1, dt n1 pp-f np1? n2!
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all you that are the People of God, take heed how you sin! take heed how you tamper with your sins: Grace hath Abounded! you have received much:
all you that Are the People of God, take heed how you since! take heed how you tamper with your Sins: Grace hath Abounded! you have received much:
d pn22 cst vbr dt n1 pp-f np1, vvb n1 c-crq pn22 n1! vvb n1 c-crq pn22 vvi p-acp po22 n2: n1 vhz vvd! pn22 vhb vvn av-d:
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and therefore if you sin, this is that that will make your sins out of measure sinful: Take heed what you do. But in the Third place.
and Therefore if you sin, this is that that will make your Sins out of measure sinful: Take heed what you do. But in the Third place.
cc av cs pn22 vvb, d vbz d cst vmb vvi po22 n2 av pp-f n1 j: vvb n1 r-crq pn22 vdb. cc-acp p-acp dt ord n1.
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If there be such an Abundance of Grace Communicated now, unto all the People of God under the new Testament: If there be such an Abundance of Grace Communicated now, unto all the People of God under the new Testament:
cs pc-acp vbb d dt n1 pp-f n1 vvn av, p-acp d dt n1 pp-f np1 p-acp dt j n1:
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What a mighty Incouragement is here to all, good and bad; (I say) a mighty Incouragement to all, to all those that hear me this day, good and bad.
What a mighty Encouragement is Here to all, good and bad; (I say) a mighty Encouragement to all, to all those that hear me this day, good and bad.
r-crq dt j n1 vbz av p-acp d, j cc j; (pns11 vvb) dt j n1 p-acp d, p-acp d d cst vvb pno11 d n1, j cc j.
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Bad, An incouragement unto those that are Bad, to those that are wicked: Therefore they should come in unto Jesus Christ;
bade, an encouragement unto those that Are Bad, to those that Are wicked: Therefore they should come in unto jesus christ;
vvd, dt n1 p-acp d cst vbr j, p-acp d cst vbr j: av pns32 vmd vvi p-acp p-acp np1 np1;
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He will not send your souls away empty;
He will not send your Souls away empty;
pns31 vmb xx vvi po22 n2 av j;
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there's a Fulnesse in Jesus Christ, and those that come unto Him shall be fil'd by Him.
there's a Fullness in jesus christ, and those that come unto Him shall be filled by Him.
pc-acp|vbz dt n1 p-acp np1 np1, cc d cst vvb p-acp pno31 vmb vbb vvn p-acp pno31.
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He does not only give Grace, but He gives Abundance of Grace:
He does not only give Grace, but He gives Abundance of Grace:
pns31 vdz xx av-j vvi n1, cc-acp pns31 vvz n1 pp-f n1:
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Who would not come unto Jesus Christ, that he may be fil'd by Christ? (Mark) Is there an Abundance of Grace to be had from Christ? and wilt thou have none, Drunkard? Is there such Abundance of Grace to be had in Christ? and wilt thou have none, wanton? Unclean heart, wilt thou have none? Swearer, Sab-bath-breaker, wilt thou have none? The Lord perswade your hearts to come in unto Jesus Christ.
Who would not come unto jesus christ, that he may be filled by christ? (Mark) Is there an Abundance of Grace to be had from christ? and wilt thou have none, Drunkard? Is there such Abundance of Grace to be had in christ? and wilt thou have none, wanton? Unclean heart, wilt thou have none? Swearer, Sab-bath-breaker, wilt thou have none? The Lord persuade your hearts to come in unto jesus christ.
q-crq vmd xx vvi p-acp np1 np1, cst pns31 vmb vbi vvn p-acp np1? (n1) vbz pc-acp dt n1 pp-f n1 pc-acp vbi vhn p-acp np1? cc vm2 pns21 vhi pix, n1? vbz pc-acp d n1 pp-f n1 pc-acp vbi vhn p-acp np1? cc vm2 pns21 vhi pix, j-jn? j-u n1, vm2 pns21 vhi pix? np1, n1, vm2 pns21 vhi pix? dt n1 vvb po22 n2 pc-acp vvi p-acp p-acp np1 np1.
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I tell you, you will have more from Him, then you expect: The Prodigal look't but for bread at his fathers house;
I tell you, you will have more from Him, then you expect: The Prodigal looked but for bred At his Father's house;
pns11 vvb pn22, pn22 vmb vhi dc p-acp pno31, cs pn22 vvb: dt j-jn vvb|pn31 p-acp p-acp n1 p-acp po31 ng1 n1;
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and he met with a fatted Calfe, and with a Ring, and with the best Garment;
and he met with a fatted Calf, and with a Ring, and with the best Garment;
cc pns31 vvd p-acp dt vvn n1, cc p-acp dt n1, cc p-acp dt js n1;
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you shall have more than you look't for: 'Tis a mighty Incouragement.
you shall have more than you looked for: It's a mighty Encouragement.
pn22 vmb vhi dc cs pn22 vvb|pn31 c-acp: pn31|vbz dt j n1.
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Oh! you that never thought of returning unto Jesus Christ, Come in now unto Jesus Christ, that you may have Abundance of Grace from Him.
Oh! you that never Thought of returning unto jesus christ, Come in now unto jesus christ, that you may have Abundance of Grace from Him.
uh pn22 cst av-x vvd pp-f vvg p-acp np1 np1, vvb p-acp av p-acp np1 np1, cst pn22 vmb vhi n1 pp-f n1 p-acp pno31.
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I have done, only this, Here is also incouragement unto all that are godly, and therefore they should labor to be rich in Grace.
I have done, only this, Here is also encouragement unto all that Are godly, and Therefore they should labour to be rich in Grace.
pns11 vhb vdn, av-j d, av vbz av n1 p-acp d cst vbr j, cc av pns32 vmd vvi pc-acp vbi j p-acp n1.
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shall Jesus Christ do much for you? and will you do little for Him? shall you receive Abundance from Him? and will you not do Abundance for Him? Labor, Oh! labor all you Servants of God to Abound in the Work of the Lord;
shall jesus christ do much for you? and will you do little for Him? shall you receive Abundance from Him? and will you not doe Abundance for Him? Labour, Oh! labour all you Servants of God to Abound in the Work of the Lord;
vmb np1 np1 vdb d c-acp pn22? cc vmb pn22 vdb av-j p-acp pno31? vmb pn22 vvi n1 p-acp pno31? cc vmb pn22 xx n1 n1 p-acp pno31? n1, uh n1 d pn22 n2 pp-f np1 p-acp vvb p-acp dt n1 pp-f dt n1;
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That you may be fil'd with all the Fulness of God in Christ; That you may be fil'd with all the fruits of righteousness;
That you may be filled with all the Fullness of God in christ; That you may be filled with all the fruits of righteousness;
cst pn22 vmb vbi vvn p-acp d dt n1 pp-f np1 p-acp np1; cst pn22 vmb vbi vvn p-acp d dt n2 pp-f n1;
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That you may be strengthened with all might in the inner-man: you have received much, you have had Abundance;
That you may be strengthened with all might in the Innerman: you have received much, you have had Abundance;
cst pn22 vmb vbi vvn p-acp d n1 p-acp dt n1: pn22 vhb vvn av-d, pn22 vhb vhn n1;
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he that hath the least Grace, hath Abundance: if thou hast but the least Gospel-Grace, thou hast Abundance. Brethren! Grace hath Abounded!
he that hath the least Grace, hath Abundance: if thou hast but the least Gospel-grace, thou hast Abundance. Brothers! Grace hath Abounded!
pns31 cst vhz dt av-ds n1, vhz n1: cs pns21 vh2 p-acp dt ds n1, pns21 vh2 n1. n1! n1 vhz vvd!
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Oh! let us Aboundin Grace, Aboundin Faith, and Abound in Patience, and Abound in Meekness, Sweetness, and Love towards one another, and towards all the Saints. You have received much;
Oh! let us Abounding Grace, Abounding Faith, and Abound in Patience, and Abound in Meekness, Sweetness, and Love towards one Another, and towards all the Saints. You have received much;
uh vvb pno12 np1 n1, np1 n1, cc vvb p-acp n1, cc vvb p-acp n1, n1, cc vvb p-acp crd j-jn, cc p-acp d dt n2. pn22 vhb vvn av-d;
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can you go to Heaven with doing little? God expects much from you. I conclude therefore, with the exhortation of the Apostle:
can you go to Heaven with doing little? God expects much from you. I conclude Therefore, with the exhortation of the Apostle:
vmb pn22 vvi p-acp n1 p-acp vdg j? np1 vvz av-d p-acp pn22. pns11 vvb av, p-acp dt n1 pp-f dt n1:
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As you have received the Lord Jesus Christ: walk in Him; As you have received the Lord jesus christ: walk in Him;
p-acp pn22 vhb vvn dt n1 np1 np1: vvb p-acp pno31;
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Alwaies Abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord. Always Abounding in the work of the Lord, forasmuch as you know that your labour is not in vain in the Lord.
av vvg p-acp dt n1 pp-f dt n1, av c-acp pn22 vvb cst po22 n1 vbz xx p-acp j p-acp dt n1.
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And thus much for the First thing that is here intended.
And thus much for the First thing that is Here intended.
cc av av-d c-acp dt ord n1 cst vbz av vvn.
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SERMON V. JOHN, 1.16. And of His Fulness have all we received, even Grace for Grace.
SERMON V. JOHN, 1.16. And of His Fullness have all we received, even Grace for Grace.
n1 n1 np1, crd. cc pp-f po31 n1 vhb d pns12 vvd, av n1 p-acp n1.
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YE heard the last day, that three things were contained in this last Clause, Even Grace for Grace; as it stands in relation to the former part of the verse. you herd the last day, that three things were contained in this last Clause, Even Grace for Grace; as it Stands in Relation to the former part of the verse.
pn22 vvd dt ord n1, cst crd n2 vbdr vvn p-acp d ord n1, av-j n1 p-acp n1; p-acp pn31 vvz p-acp n1 p-acp dt j n1 pp-f dt n1.
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First of all, It notes an Abundance of Grace: Even Grace for Grace; that is, Abundance of Grace.
First of all, It notes an Abundance of Grace: Even Grace for Grace; that is, Abundance of Grace.
ord pp-f d, pn31 vvz dt n1 pp-f n1: av-j n1 p-acp n1; cst vbz, n1 pp-f n1.
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The Saints and People of God under the new Testament, do receive Abundance of Grace from Jesus Christ.
The Saints and People of God under the new Testament, do receive Abundance of Grace from jesus christ.
dt n2 cc n1 pp-f np1 p-acp dt j n1, vdb vvi n1 pp-f n1 p-acp np1 np1.
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Secondly, It notes also thus much: That all Grace is from Jesus Christ. That whatsoever Grace the Saints have, they have it from Jesus Christ.
Secondly, It notes also thus much: That all Grace is from jesus christ. That whatsoever Grace the Saints have, they have it from jesus christ.
ord, pn31 vvz av av av-d: cst d n1 vbz p-acp np1 np1. d r-crq n1 dt n2 vhb, pns32 vhb pn31 p-acp np1 np1.
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Grace for Grace (saies Austin ) that is, Grace in order to Grace: God gives the former Grace (saies he) to prepare for the after Grace.
Grace for Grace (Says Austin) that is, Grace in order to Grace: God gives the former Grace (Says he) to prepare for the After Grace.
n1 p-acp n1 (vvz np1) cst vbz, n1 p-acp n1 pc-acp vvi: np1 vvz dt j n1 (vvz pns31) pc-acp vvi p-acp dt a-acp n1.
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Whether the former, or the latter rain; whether the former or the latter Grace, 'tis all from Christ.
Whither the former, or the latter rain; whither the former or the latter Grace, it's all from christ.
cs dt j, cc dt d n1; cs dt j cc dt d n1, pn31|vbz d p-acp np1.
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whatsoever Grace the Saints have, they have it from Christ. This sutes with the phrase of Job still:
whatsoever Grace the Saints have, they have it from christ. This suits with the phrase of Job still:
r-crq n1 dt n2 vhb, pns32 vhb pn31 p-acp np1. d n2 p-acp dt n1 pp-f np1 av:
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Skin for skin, that is, all a mans skins. So 'tis explain'd by the following words:Skin for skin, that is, all a men skins. So it's explained by the following words:
n1 p-acp n1, cst vbz, d dt ng1 n2. av pn31|vbz vvn p-acp dt j-vvg n2:
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Skin for skin, even all that a man hath will he give for his life. So here, Of His Fulness have all we received, Even Grace for Grace: that is all Grace: Skin for skin, even all that a man hath will he give for his life. So Here, Of His Fullness have all we received, Even Grace for Grace: that is all Grace:
n1 p-acp n1, av d cst dt n1 vhz n1 pns31 vvi p-acp po31 n1. av av, pp-f po31 n1 vhb d pns12 vvd, av vvb p-acp n1: cst vbz d n1:
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Whatsoever Grace we have, we have it from Jesus Christ. And this also sutes with the Scope of the place:
Whatsoever Grace we have, we have it from jesus christ. And this also suits with the Scope of the place:
r-crq n1 pns12 vhb, pns12 vhb pn31 p-acp np1 np1. cc d av n2 p-acp dt n1 pp-f dt n1:
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the scope of the place is, to exalt Jesus Christ above them that came before Him, above Moses Therefore saies he at the next verse, For the Law was given by Moses, but Grace and Truth came by Jesus Christ.
the scope of the place is, to exalt jesus christ above them that Come before Him, above Moses Therefore Says he At the next verse, For the Law was given by Moses, but Grace and Truth Come by jesus christ.
dt n1 pp-f dt n1 vbz, pc-acp vvi np1 np1 p-acp pno32 cst vvd p-acp pno31, p-acp np1 av vvz pns31 p-acp dt ord n1, p-acp dt n1 vbds vvn p-acp np1, p-acp n1 cc n1 vvd p-acp np1 np1.
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Though the Law were given by Moses yet notwithstanding, Grace, (the chief) that is from Christ.
Though the Law were given by Moses yet notwithstanding, Grace, (the chief) that is from christ.
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Now Grace, The word Grace here in the 17. verse, must be understood of All Crace.
Now Grace, The word Grace Here in the 17. verse, must be understood of All grace.
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The Law was given by Moses, but Grace and Truth: that is, All Grace: And this verse being brought in as a reason of the former;
The Law was given by Moses, but Grace and Truth: that is, All Grace: And this verse being brought in as a reason of the former;
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surely therefore, this must needs be the meaning also of the former, That all grace is from Jesus Christ;
surely Therefore, this must needs be the meaning also of the former, That all grace is from jesus christ;
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whatsoever Grace the Saints have, they have it from Jesus Christ.
whatsoever Grace the Saints have, they have it from jesus christ.
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This is the Argument that I intend (God willing) to speak unto at this time.
This is the Argument that I intend (God willing) to speak unto At this time.
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Grace, Sometimes is taken for the Favour of God.
Grace, Sometime is taken for the Favour of God.
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Somtimes it is taken for Gods Assistance. Sometimes it is taken for Holiness, either in the habit, or in the act. Sometimes it is taken for gifts.
Sometimes it is taken for God's Assistance. Sometime it is taken for Holiness, either in the habit, or in the act. Sometime it is taken for Gifts.
av pn31 vbz vvn p-acp ng1 n1. av pn31 vbz vvn p-acp n1, d p-acp dt n1, cc p-acp dt n1. av pn31 vbz vvn p-acp n2.
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Sometimes the word Grace, is used for an Office in the Church. Whatsoever it be, which way soever you take it; All Grace is from Christ:
Sometime the word Grace, is used for an Office in the Church. Whatsoever it be, which Way soever you take it; All Grace is from christ:
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whatsoever grace the Saints have, they have it from Jesus Christ.
whatsoever grace the Saints have, they have it from jesus christ.
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This now will appear, if you consider, The Insufficiency of Nature: And the All-sufficiency of Christ.
This now will appear, if you Consider, The Insufficiency of Nature: And the All-sufficiency of christ.
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As for the Insufficiency of Nature; You know what the Apostle saies:
As for the Insufficiency of Nature; You know what the Apostle Says:
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Wee are not able as of our selves, to think a good thought, but all our sufficiency is of God. we Are not able as of our selves, to think a good Thought, but all our sufficiency is of God.
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And if you look into this first Chapter of John, you find, That those that are regenerate, and borne again;
And if you look into this First Chapter of John, you find, That those that Are regenerate, and born again;
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'tis said concerning them (at the 13. verse) that they are not borne of Bloods (in the plural number) your English hath it, Blood, (in the singular) You are not born of blood,
it's said Concerning them (At the 13. verse) that they Are not born of Bloods (in the plural number) your English hath it, Blood, (in the singular) You Are not born of blood,
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nor of the will of the flesh, nor of the will of man, but of God. nor of the will of the Flesh, nor of the will of man, but of God.
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Some there are, and were, that thought themselves to be the children of God, because they came of godly parents,
some there Are, and were, that Thought themselves to be the children of God, Because they Come of godly Parents,
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because of their bloods, because of their education: So the Jews, Wee are the Children of Abraham.
Because of their bloods, Because of their education: So the jews, we Are the Children of Abraham.
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Some there are, and were, that think themselves the Children of God, because of some Legal workings, and monkish devotion: all those legalities under the Gospel, are called, flesh. Some there are that think themselves the children of God,
some there Are, and were, that think themselves the Children of God, Because of Some Legal workings, and monkish devotion: all those Legalities under the Gospel, Are called, Flesh. some there Are that think themselves the children of God,
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because of some more refined, and raised, and heroical actions. That he might obviate all these;
Because of Some more refined, and raised, and heroical actions. That he might obviate all these;
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saies he, We are not born of bloods, nor of the will of the flesh, nor of the wil of man, but of God.
Says he, We Are not born of bloods, nor of the will of the Flesh, nor of the will of man, but of God.
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You are for Free-will, and you think Free-will hath a great stroke in mans Conversion:
You Are for Freewill, and you think Freewill hath a great stroke in men Conversion:
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but how can ye look this Scripture in the face? No way of will, not of the will of the flesh, nor of the will of man. If it be any will, it must be either the will of the flesh, or the wil of man: but I tel you (saies he) We are not borne of blood,
but how can you look this Scripture in the face? No Way of will, not of the will of the Flesh, nor of the will of man. If it be any will, it must be either the will of the Flesh, or the will of man: but I tell you (Says he) We Are not born of blood,
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nor of the will of the flesh, nor of the will of man, (no way of will) but of God.
nor of the will of the Flesh, nor of the will of man, (no Way of will) but of God.
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To the like purpose you have in James, 1.17. Every good giving, and every perfect gift is from above.
To the like purpose you have in James, 1.17. Every good giving, and every perfect gift is from above.
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In some of your books you reade thus: Every good gift, and every perfect gift is from above:
In Some of your books you read thus: Every good gift, and every perfect gift is from above:
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But it is rather to be read, Every good giving. Every good gift, and every good giving is from above.
But it is rather to be read, Every good giving. Every good gift, and every good giving is from above.
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Not only the Thing given, is from above, but the very Donation, the very Exhibition, the very Giving out of the thing that is good, it is from above.
Not only the Thing given, is from above, but the very Donation, the very Exhibition, the very Giving out of the thing that is good, it is from above.
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Every good giving, and every perfect gift is from above. So that plainly then, there is an utter Insufficiency in Nature unto what is good.
Every good giving, and every perfect gift is from above. So that plainly then, there is an utter Insufficiency in Nature unto what is good.
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As for the Al-sufficiency of Jesu Christ: He is the first born among many Brethren. He is the first fruit that sanctifieth all the rest.
As for the All-sufficiency of Jesu christ: He is the First born among many Brothers. He is the First fruit that Sanctifieth all the rest.
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I am the first, and the last, saies he. The first is the cause of the rest.I am the First, and the last, Says he. The First is the cause of the rest.
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The Sun is the first, and the great light, so the cause of all other light.
The Sun is the First, and the great Light, so the cause of all other Light.
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Jesus Christ, He is called the first, in this same Chapter, 15. verse This was He (saies John ) of whom I spake, He that cometh after me, is preferred before me, for He was before me.
jesus christ, He is called the First, in this same Chapter, 15. verse This was He (Says John) of whom I spoke, He that comes After me, is preferred before me, for He was before me.
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So ye reade it, but it is He was my first, preferred before me, for He was my first;
So you read it, but it is He was my First, preferred before me, for He was my First;
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and therefore the first, giving a Being unto all that follows. Jesus Christ, He does give a Being unto all our graces.
and Therefore the First, giving a Being unto all that follows. jesus christ, He does give a Being unto all our graces.
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I am the way, the truth, and the life, saies He. I am the Way, the truth, and the life, Says He.
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I am the Way. Would you go to Heaven? You cannot go thither, but you must go in some Way: A man cannot go unto a City,
I am the Way. Would you go to Heaven? You cannot go thither, but you must go in Some Way: A man cannot go unto a city,
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but he must go some way or other; if he go by water, go by land, this way, or that way;
but he must go Some Way or other; if he go by water, go by land, this Way, or that Way;
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still he goes some Way or other.
still he Goes Some Way or other.
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Saies Christ if you would go to Heaven, I am the Way. This same word, Way, it notes the means unto a thing:
Says christ if you would go to Heaven, I am the Way. This same word, Way, it notes the means unto a thing:
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and when He saies, I am the way, 'tis as if He should say, That look what ever means you do use in order to Heaven, all those means they have their vertue,
and when He Says, I am the Way, it's as if He should say, That look what ever means you do use in order to Heaven, all those means they have their virtue,
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and their power, and their efficacy from me. I but, a man may be in a way, and in a right way;
and their power, and their efficacy from me. I but, a man may be in a Way, and in a right Way;
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and yet notwithstanding, if he have not some guide, he may lose his way.
and yet notwithstanding, if he have not Some guide, he may loose his Way.
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True (saies He) therefore I am the Truth: and 'tis observable, how Truth, lies between Way, & Life: as if the way to Life were thorough Truth, as if Truth were the great road, or the thorough-fare to life:
True (Says He) Therefore I am the Truth: and it's observable, how Truth, lies between Way, & Life: as if the Way to Life were thorough Truth, as if Truth were the great road, or the thoroughfare to life:
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saies Jesus Christ, I am that too; I am the Way, and the Truth too. I but, though a man be in the right Way, and have a guide;
Says jesus christ, I am that too; I am the Way, and the Truth too. I but, though a man be in the right Way, and have a guide;
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he may fall sick, and die, and never come to his journeyes end. Therefore saies Christ, I am the way, and the Truth, and the Life too.
he may fallen sick, and die, and never come to his journeys end. Therefore Says christ, I am the Way, and the Truth, and the Life too.
pns31 vmb vvi j, cc vvi, cc av-x vvb p-acp po31 n2 vvi. av vvz np1, pns11 vbm dt n1, cc dt n1, cc dt n1 av.
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I, even I am He, that gives life unto all your motions, and actions for Heaven; all Grace from Christ.
I, even I am He, that gives life unto all your motions, and actions for Heaven; all Grace from christ.
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He it is, even He alone, that hath every mans heart, and soul under lock and key.
He it is, even He alone, that hath every men heart, and soul under lock and key.
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There are Three great doors, that must ordinarily be opened, before converting-Grace can get into the soul of man:
There Are Three great doors, that must ordinarily be opened, before converting-Grace can get into the soul of man:
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The door of a Powerful Ministry: A large, and an effectual door is opened. The door of the Eare: He openeth the eare, and sealeth instruction. The door of a Powerful Ministry: A large, and an effectual door is opened. The door of the Ear: He Openeth the ear, and Sealeth instruction.
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The door of the Ʋnderstanding, and of the heart:
The door of the Ʋnderstanding, and of the heart:
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Lydias heart was opened. Now if you look into the Scripture you will find, that Jesus Christ hath the opening of all these doors.
Lydias heart was opened. Now if you look into the Scripture you will find, that jesus christ hath the opening of all these doors.
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He hath the key of David, He openeth and no man shuts, and shutteth and no man openeth. He hath the key of David, He Openeth and no man shuts, and shutteth and no man Openeth.
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in the 1. of the Revelation, and the 18. He saies, That He hath the keyes of Hell, and of death.
in the 1. of the Revelation, and the 18. He Says, That He hath the keys of Hell, and of death.
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No man goes into the grave, but He opens a door to let him in:
No man Goes into the grave, but He Opens a door to let him in:
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and no man goes to Hell, but Jesus Christ He locks him up there, He locks him up there unto all eternity;
and no man Goes to Hell, but jesus christ He locks him up there, He locks him up there unto all eternity;
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if He did not lock him in, he would not be there unto all eternity.
if He did not lock him in, he would not be there unto all eternity.
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So that whatsoever Grace, or holiness there is in any mans heart, He opens the door, He lets it in, 'tis by His ordering and His sending thither.
So that whatsoever Grace, or holiness there is in any men heart, He Opens the door, He lets it in, it's by His ordering and His sending thither.
av cst r-crq n1, cc n1 pc-acp vbz p-acp d ng1 n1, pns31 vvz dt n1, pns31 vvz pn31 p-acp, pn31|vbz p-acp po31 n-vvg cc po31 vvg av.
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And Beloved, if Jesus Christ were not the great Lord-Keeper of His Fathers wardrobe;
And beloved, if jesus christ were not the great Lord-keeper of His Father's wardrobe;
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why should those Names, and Titles be given to Him, which you find so frequently in Scripture? Cast your eyes where you wil, you shal hardly look upon any thing,
why should those Names, and Titles be given to Him, which you find so frequently in Scripture? Cast your eyes where you will, you shall hardly look upon any thing,
q-crq vmd d n2, cc n2 vbb vvn p-acp pno31, r-crq pn22 vvb av av-j p-acp n1? n1 po22 n2 c-crq pn22 vmb, pn22 vmb av vvi p-acp d n1,
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but Jesus Christ hath taken the Name of that upon Himself.
but jesus christ hath taken the Name of that upon Himself.
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If you cast your eyes up to Heaven in the day, and behold the Sun: He is called, The Sun of righteousness. If you cast your eyes in the night upon the Stars, or in the morning upon the morning star: He is called, The bright morning star. If you behold your own Body: He is called the Head, and the Church the Body. If you look upon your own Clothes: He is called your Rayment; Put ye on the Lord Jesus.
If you cast your eyes up to Heaven in the day, and behold the Sun: He is called, The Sun of righteousness. If you cast your eyes in the night upon the Stars, or in the morning upon the morning star: He is called, The bright morning star. If you behold your own Body: He is called the Head, and the Church the Body. If you look upon your own Clothes: He is called your Raiment; Put you on the Lord jesus.
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If you behold your Meat: He is called Bread, The Bread of life.
If you behold your Meat: He is called Bred, The Bred of life.
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If you look upon your Houses; He is called a Door. If you look abroad into the fields,
If you look upon your Houses; He is called a Door. If you look abroad into the fields,
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and behold the Cattel of the fields: He is called, The good Shepherd; He is called, The Lamb; He is called, The fatted Calf. If you look upon the Waters: He is called, A Fountain, The Blood of Christ a Fountain.
and behold the Cattle of the fields: He is called, The good Shepherd; He is called, The Lamb; He is called, The fatted Calf. If you look upon the Waters: He is called, A Fountain, The Blood of christ a Fountain.
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If you look upon the Stones: He is called, A corner Stone. If you look upon the Trees: He is called, A Tree of life. What is the reason of this? Surely, not only to way-lay your thoughts, that wheresoever you look, still you should think of Christ:
If you look upon the Stones: He is called, A corner Stone. If you look upon the Trees: He is called, A Tree of life. What is the reason of this? Surely, not only to waylay your thoughts, that wheresoever you look, still you should think of christ:
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But to shew, that in a Spiritual way, and sence, He is all this unto the soul.
But to show, that in a Spiritual Way, and sense, He is all this unto the soul.
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And you may observe, that these Titles, and Names, they are not barely, and nakedly given to Him;
And you may observe, that these Titles, and Names, they Are not barely, and nakedly given to Him;
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but still with some speciality, some mark or other. He is not barely called the Shepheard; but the good Shepheard.
but still with Some speciality, Some mark or other. He is not barely called the Shepherd; but the good Shepherd.
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He is not onely called a Lamb; but the Lamb slain from the begining of the world.
He is not only called a Lamb; but the Lamb slave from the beginning of the world.
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He is not barely called the Light; but, The true Light, the Light of the world.
He is not barely called the Light; but, The true Light, the Light of the world.
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He is not barely called Bread; but, The Bread of life. Now you know why Adam at the first gave Names unto the Creatures:
He is not barely called Bred; but, The Bred of life. Now you know why Adam At the First gave Names unto the Creatures:
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according to their names was their Natures, was their conditions, and Adam, our first father Adam, was not mistaken when he gave the names.
according to their names was their Nature's, was their conditions, and Adam, our First father Adam, was not mistaken when he gave the names.
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And do you think, Christ the Second Adam, when he gives these names unto himself, that he is mistaken? Certainly, he is not mistaken, he is all this.
And do you think, christ the Second Adam, when he gives these names unto himself, that he is mistaken? Certainly, he is not mistaken, he is all this.
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And therfore as the Apostle speaks in the 3. Col. 11. you reade it, Christ is all in all:
And Therefore as the Apostle speaks in the 3. Col. 11. you read it, christ is all in all:
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but better, He is all things, in all persons: or all things, in all things: He is all things.
but better, He is all things, in all Persons: or all things, in all things: He is all things.
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Whatsoever good there is found in any man, 'tis from Jesus Christ.
Whatsoever good there is found in any man, it's from jesus christ.
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Surely may one say, The Lord is our strength, Surely may we all say, the Lord is our strength, the Lord Jesus is our righteousness:
Surely may one say, The Lord is our strength, Surely may we all say, the Lord is our strength, the Lord jesus is our righteousness:
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Whatsoever Grace, or holiness the Saints have, they have it from Jesus Christ.
Whatsoever Grace, or holiness the Saints have, they have it from jesus christ.
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You will say, This, though it seem to give much to Christ, it derogates from the Father:
You will say, This, though it seem to give much to christ, it derogates from the Father:
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for if all be from Jesus Christ; then nothing from the Father, and so it derogates from God the Father.
for if all be from jesus christ; then nothing from the Father, and so it derogates from God the Father.
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No, It does no way derogate from God the Father.
No, It does not Way derogate from God the Father.
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The Apostle Paul was much in this Doctrine that now I am upon, and yet he honored the Father too.
The Apostle Paul was much in this Doctrine that now I am upon, and yet he honoured the Father too.
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Grace and Peace (saies he) from God our Father, and from our Lord Jesus Christ. Grace and Peace (Says he) from God our Father, and from our Lord jesus christ.
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Though al Grace be from Christ, yet Grace and peace from the Father too, (saies he) from God our Father.
Though all Grace be from christ, yet Grace and peace from the Father too, (Says he) from God our Father.
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And having shown in the 7. of the Romans, That being married unto Christ, and dead unto the Law, that therefore we should bring forth fruit. (as in the 4. verse,) Wherefore my Brethren, ye also are become dead to the Law, by the Body of Christ, that ye should be married to another,
And having shown in the 7. of the Roman, That being married unto christ, and dead unto the Law, that Therefore we should bring forth fruit. (as in the 4. verse,) Wherefore my Brothers, you also Are become dead to the Law, by the Body of christ, that you should be married to Another,
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even to Him who is raised from the dead, that we should bring forth fruit unto God. even to Him who is raised from the dead, that we should bring forth fruit unto God.
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He does not say, That we should bring forth fruit unto Christ; but that we should bring forth fruit unto God.
He does not say, That we should bring forth fruit unto christ; but that we should bring forth fruit unto God.
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The Father and Christ are one:
The Father and christ Are one:
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I and my Father are one (saies Christ.) In honoring Jesus Christ, you honor the Father; I and my Father Are one (Says christ.) In honouring jesus christ, you honour the Father;
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as in honoring of the Father you honor Christ.
as in honouring of the Father you honour christ.
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You will say, Wherein is the honor to the Father, according unto this Truth? how does this any way make to the honor of God the Father, that all Grace is from Jesus Christ? Yes!
You will say, Wherein is the honour to the Father, according unto this Truth? how does this any Way make to the honour of God the Father, that all Grace is from jesus christ? Yes!
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for, First, Though all Grace be immediatly given out of the hand of Christ, all grace from Him, and He gives it out;
for, First, Though all Grace be immediately given out of the hand of christ, all grace from Him, and He gives it out;
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He is Commissioned, and defigned, by the Father to do it: He does but the Fathers work.
He is Commissioned, and designed, by the Father to do it: He does but the Father's work.
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I came not to do my own will, but the will of Him that sent me. I Come not to do my own will, but the will of Him that sent me.
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Was it any dishonor to Pharoah, that Joseph gave out the bread in the time of famine? No,
Was it any dishonour to Pharaoh, that Joseph gave out the bred in the time of famine? No,
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because he was Commissioned by Pharoah to do it.
Because he was Commissioned by Pharaoh to do it.
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And so now, If Jesus Christ have a Commission from the Father to do this, 'tis no dishonor to the Father:
And so now, If jesus christ have a Commission from the Father to do this, it's no dishonour to the Father:
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and a Commission He hath, He will shew you it under hand, and seal; Him hath God the Father sealed. so saies Christ.
and a Commission He hath, He will show you it under hand, and seal; Him hath God the Father sealed. so Says christ.
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Again, Though all Grace come immediately out of the hand of Christ, all Grace from Him, and He gives it out:
Again, Though all Grace come immediately out of the hand of christ, all Grace from Him, and He gives it out:
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Yet He is furnish't, and accomplish't with ability unto this great Office by God the Father. Isa. 61.1.
Yet He is furnished, and accomplished with ability unto this great Office by God the Father. Isaiah 61.1.
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The Spirit of the Lord is upon me, (saies he) and He hath anointed me to open the prison dores to Captives &c. Now, is it any dishonor to God, that the Sun does distribute,The Spirit of the Lord is upon me, (Says he) and He hath anointed me to open the prison doors to Captives etc. Now, is it any dishonour to God, that the Sun does distribute,
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and give out light, and heat unto all the Creatures? No, but rather an honor to Him:
and give out Light, and heat unto all the Creatures? No, but rather an honour to Him:
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for when a man sees so glorious a creature as the Sun, that gives out light,
for when a man sees so glorious a creature as the Sun, that gives out Light,
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and heat unto all the creatures here below; he lifts up his hands, and saies;
and heat unto all the creatures Here below; he lifts up his hands, and Says;
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Oh! what a glorious God have we, that hath furnished this creature with these abilities? So now,
Oh! what a glorious God have we, that hath furnished this creature with these abilities? So now,
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when a man considers Christ, as this great Sun of righteousness, distributing His Graces to all the Saints;
when a man considers christ, as this great Sun of righteousness, distributing His Graces to all the Saints;
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will it be any dishonor to God the Father that He is in this Office, seeing He hath furnished Him hereunto? Surely no, they will-rather lift up their hands and say, Oh! what a good God have we, that hath furnished Christ with all these abilities for our poor souls?
will it be any dishonour to God the Father that He is in this Office, seeing He hath furnished Him hereunto? Surely no, they will-rather lift up their hands and say, Oh! what a good God have we, that hath furnished christ with all these abilities for our poor Souls?
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Again, Though the administration of things be in the hand of Christ, the right is in the Father:
Again, Though the administration of things be in the hand of christ, the right is in the Father:
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and when Jesus Christ hath done His work, He will give up the Kingdom to the Father:
and when jesus christ hath done His work, He will give up the Kingdom to the Father:
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in the mean while, None comes unto the Son but whom the Father draws And None comes unto the Father, in the mean while, None comes unto the Son but whom the Father draws And None comes unto the Father,
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but he unto whom the Son reveals him. but he unto whom the Son reveals him.
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Is it any disparagment unto a man, to have a wise, a potent, a great man to his child? A wise son, makes a glad father (saies Solomon.) Indeed,
Is it any disparagement unto a man, to have a wise, a potent, a great man to his child? A wise son, makes a glad father (Says Solomon.) Indeed,
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if the Father, and the Son were two, they might be enemies: but Christ and the Father are one:
if the Father, and the Son were two, they might be enemies: but christ and the Father Are one:
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I and my Father are one: and therefore, in honoring of Jesus Christ, you honor the Father also. I and my Father Are one: and Therefore, in honouring of jesus christ, you honour the Father also.
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But you will say, Was there no creature in all the world, that was fit to make this great trust over to? Why hath God the Father put Christ into this Office, that all Grace should come out of His Hand? Was there no creature that was fit for this work but Christ alone?
But you will say, Was there no creature in all the world, that was fit to make this great trust over to? Why hath God the Father put christ into this Office, that all Grace should come out of His Hand? Was there no creature that was fit for this work but christ alone?
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No, This trust would have broke the back of any Creature:
No, This trust would have broke the back of any Creature:
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no Creature in Heaven or Earth, as a meer creature, was able to purchase this trust;
no Creature in Heaven or Earth, as a mere creature, was able to purchase this trust;
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he had not a stock, and Estate of Grace enough by him: Christ Himselfe hath it by purchase:
he had not a stock, and Estate of Grace enough by him: christ Himself hath it by purchase:
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For he being the Second Person, the Apostle tels us, He emptied Himself, and became of no reputation;
For he being the Second Person, the Apostle tells us, He emptied Himself, and became of no reputation;
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wherefore God hath given Him a Name above every name, that in the Name and strength of Jesus Christ we should be more than Conquerers.Wherefore God hath given Him a Name above every name, that in the Name and strength of jesus christ we should be more than Conquerors.
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He had a great Estate by Him, He was the Second Person:
He had a great Estate by Him, He was the Second Person:
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Yet notwithstanding, this purchase was so great, that (saies Paul ) He emptied Himself. Surely no Creature in Heaven and Earth was able to come to this purchase:
Yet notwithstanding, this purchase was so great, that (Says Paul) He emptied Himself. Surely no Creature in Heaven and Earth was able to come to this purchase:
av a-acp, d n1 vbds av j, cst (vvz np1) pns31 vvn px31. av-j av-dx n1 p-acp n1 cc n1 vbds j pc-acp vvi p-acp d n1:
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He that must be the worlds Joseph, to give out bread of Grace to all the world, the Saints in the world;
He that must be the world's Joseph, to give out bred of Grace to all the world, the Saints in the world;
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He must have infinite Knowledge; to know the wants of Gods Peopel: and He must have infinite Mercy, and Patience, and Goodness to pitty them:
He must have infinite Knowledge; to know the Wants of God's People: and He must have infinite Mercy, and Patience, and goodness to pity them:
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and He must have infinite Power, to reach it forth unto them, which no creature hath,
and He must have infinite Power, to reach it forth unto them, which no creature hath,
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and therefore no creature at all fit for this work.
and Therefore no creature At all fit for this work.
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Besides, God the Father hath so ordered things in the dispensations of His Grace, that he might take the most comentment,
Beside, God the Father hath so ordered things in the dispensations of His Grace, that he might take the most comentment,
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and complacency, and delight in the duties, and services of his People: this is the only way to it.
and complacency, and delight in the duties, and services of his People: this is the only Way to it.
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This is my beloved Son (saies he) in whom I am well pleased. This is my Beloved Son (Says he) in whom I am well pleased.
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If there be a garment that is laid with gold-lace, hung or stuck full of Pearls; If there be a garment that is laid with gold-lace, hung or stuck full of Pearls;
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though the Cloth of the garment be not much worth;
though the Cloth of the garment be not much worth;
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yet because of the gold-lace, and the Pearls that are upon it, you count it very precious. Such are our duties;
yet Because of the gold-lace, and the Pearls that Are upon it, you count it very precious. Such Are our duties;
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the Cloth of our duty is not much worth, but because of the golden-lace, and the Pearls of the Graces of Jesus Christ, they are very precious.
the Cloth of our duty is not much worth, but Because of the golden-lace, and the Pearls of the Graces of jesus christ, they Are very precious.
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'Tis not in regard of our duties, as in regard of your flowers, or posies:
It's not in regard of our duties, as in regard of your flowers, or posies:
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let a flower, or posy be never so sweet, they receive not any of the sweetness from the bosom that it sticks in:
let a flower, or posy be never so sweet, they receive not any of the sweetness from the bosom that it sticks in:
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the posy does sweeten the bosom, but the bosom does not sweeten the posy.
the posy does sweeten the bosom, but the bosom does not sweeten the posy.
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I but now, the duty that is stuck in the bosom of Jesus Christ, is sweetned by the bosom, by the bosom that it sticks in.
I but now, the duty that is stuck in the bosom of jesus christ, is sweetened by the bosom, by the bosom that it sticks in.
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Pray mark therefore what is said in the 11. of the Canticles for this purpose. (Saies the Spouse at the 12. ver.) When, (or while) the King sitteth at his table, My spikenard sendeth forth the smell thereof.
Pray mark Therefore what is said in the 11. of the Canticles for this purpose. (Says the Spouse At the 12. ver.) When, (or while) the King Sitteth At his table, My spikenard sends forth the smell thereof.
uh-v vvb av q-crq vbz vvn p-acp dt crd pp-f dt n2 p-acp d n1. (vvz dt n1 p-acp dt crd fw-la.) c-crq, (cc n1) dt n1 vvz p-acp po31 n1, po11 n1 vvz av dt n1 av.
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My Spikenard: what is that? The Graces, and the duties, and the services of Gods People, they are His Spikenard:
My Spikenard: what is that? The Graces, and the duties, and the services of God's People, they Are His Spikenard:
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this Spikenard sendeth forth the smell thereof, while the King sitteth at his talbe; while it is in the presence of Jesus Christ;
this Spikenard sends forth the smell thereof, while the King Sitteth At his talbe; while it is in the presence of jesus christ;
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whilst the posy is in His bosom it smels sweet, else it does not.
while the posy is in His bosom it smells sweet, Else it does not.
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Now God the Father, (I say) He hath so ordered things, that He may take a complacency,
Now God the Father, (I say) He hath so ordered things, that He may take a complacency,
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and contentment in the duties, and services of His People, and therefore it is that all their Graces they come from Jesus Christ, by vertue of Him. It will be Objected yet.
and contentment in the duties, and services of His People, and Therefore it is that all their Graces they come from jesus christ, by virtue of Him. It will be Objected yet.
cc n1 p-acp dt n2, cc n2 pp-f po31 n1, cc av pn31 vbz cst d po32 n2 pns32 vvb p-acp np1 np1, p-acp n1 pp-f pno31. pn31 vmb vbi vvn av.
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It should seem that all Grace does not come from Christ; no, nor from God the Father neither:
It should seem that all Grace does not come from christ; no, nor from God the Father neither:
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for in the 16. of the Proverbs, and the 1. verse it is said, (as some translations reade it) The preparations of the heart are of man,
for in the 16. of the Proverbs, and the 1. verse it is said, (as Some Translations read it) The preparations of the heart Are of man,
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but the answer of the tongue is from the Lord. If a man can prepare his heart, that is a great matter:but the answer of the tongue is from the Lord. If a man can prepare his heart, that is a great matter:
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but now (saies Solomon ) The preparations of the heart is of man, but the answer of the tongue is from the Lord:
but now (Says Solomon) The preparations of the heart is of man, but the answer of the tongue is from the Lord:
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Surely therefore, all is not of Grace, and all is not of Christ. By way of Answer, I shall say these Three things.
Surely Therefore, all is not of Grace, and all is not of christ. By Way of Answer, I shall say these Three things.
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First, The meaning of this place cannot be according to this Objection:
First, The meaning of this place cannot be according to this Objection:
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for then, (as Bradwardine does well observe) the greater should be given to man,
for then, (as Bradwardine does well observe) the greater should be given to man,
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and the lesser should be given to God:
and the lesser should be given to God:
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for it is a greater thing for a man to Prepare his heart, then for him to speak words when his heart is prepared.
for it is a greater thing for a man to Prepare his heart, then for him to speak words when his heart is prepared.
c-acp pn31 vbz dt jc n1 p-acp dt n1 p-acp vvb po31 n1, av p-acp pno31 p-acp vvb n2 c-crq po31 n1 vbz vvn.
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And then again (as Austin observes) this would be contrary to other Scriptures: for our Savior Christ, He saies, Without me ye can do nothing:
And then again (as Austin observes) this would be contrary to other Scriptures: for our Saviour christ, He Says, Without me you can do nothing:
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Yes, might a man say, according to Solomons Doctrine, I can prepare my own heart, and that is a great duty. And so;
Yes, might a man say, according to Solomons Doctrine, I can prepare my own heart, and that is a great duty. And so;
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whereas the Apostle saies, We are not able for to think a good thought:
whereas the Apostle Says, We Are not able for to think a good Thought:
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A man might say, yes, but according to Solomons Doctrin, I am able to prepare my own-heart. A man might say, yes, but according to Solomons Doctrine, I am able to prepare my own-heart.
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The meaning therfore, of this place, cānot be according to this objection. The scope therefore, (Secondly) of this place is this:
The meaning Therefore, of this place, cannot be according to this objection. The scope Therefore, (Secondly) of this place is this:
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To shew the vanity, and the boot-lesness of all our thoughts without God.
To show the vanity, and the boot-lesness of all our thoughts without God.
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Let a man think, and think, and spend his heart in thought-fulness, all is in vain unless God go along with him:
Let a man think, and think, and spend his heart in thoughtfulness, all is in vain unless God go along with him:
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for God can come between his heart, and his lips ▪ So it was with Balaam; he prepared his heart for to curse the people;
for God can come between his heart, and his lips ▪ So it was with balaam; he prepared his heart for to curse the people;
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1753
but God came between his heart and the preparation, and he gave an answer of blessing: contrary to the preparation of his heart.
but God Come between his heart and the preparation, and he gave an answer of blessing: contrary to the preparation of his heart.
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1754
That is the scope of the place, to show the vanity of the preparations of our hearts to any busyness,
That is the scope of the place, to show the vanity of the preparations of our hearts to any business,
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unless we take God along with us. Thirdly.
unless we take God along with us. Thirdly.
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This place is so far from speaking against the Doctrine in hand that it seems to speak for it.
This place is so Far from speaking against the Doctrine in hand that it seems to speak for it.
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For according to the Hebrew, the words may be read thus: The heart preparations of man, and the answer of the tongue from the Lord:
For according to the Hebrew, the words may be read thus: The heart preparations of man, and the answer of the tongue from the Lord:
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giving both heart, and tongue into the hand of the Lord.
giving both heart, and tongue into the hand of the Lord.
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And if it be so, that after a man hath prepared his heart unto any work, God is able to come between the heart and the lip,
And if it be so, that After a man hath prepared his heart unto any work, God is able to come between the heart and the lip,
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1760
and to give in another answer into the mouth then what was intended in the heart:
and to give in Another answer into the Mouth then what was intended in the heart:
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this shows, that all is of God, that all is of Grace; and so this place does rather confirm the Doctrine that I am now upon.
this shows, that all is of God, that all is of Grace; and so this place does rather confirm the Doctrine that I am now upon.
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I but yet it will be said then.
I but yet it will be said then.
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Grant it, that all Grace is from Christ, that whatsoever Grace a man hath, he hath it from Jesus Christ:
Grant it, that all Grace is from christ, that whatsoever Grace a man hath, he hath it from jesus christ:
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Yet so, as that when a man is converted, and drawn to Christ;
Yet so, as that when a man is converted, and drawn to christ;
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there is a principle, or a habit of Grace infused into the soul, whereby through ordinary concurrence,
there is a principle, or a habit of Grace infused into the soul, whereby through ordinary concurrence,
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and assistance from God, a man is able for to walk graciously without fresh assistance:
and assistance from God, a man is able for to walk graciously without fresh assistance:
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For example, When the Lord made the world in the beginning, He gave unto the creatures a power to bring forth their like:
For Exampl, When the Lord made the world in the beginning, He gave unto the creatures a power to bring forth their like:
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He gave unto the Beasts a power to bring forth their like: He gave unto Plants, unto Herbs a power to bring forth their like:
He gave unto the Beasts a power to bring forth their like: He gave unto Plants, unto Herbs a power to bring forth their like:
pns31 vvd p-acp dt n2 dt n1 pc-acp vvi av po32 j: pns31 vvd p-acp n2, p-acp n2 dt n1 pc-acp vvi av po32 j:
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He gave unto Man a power to bring forth his like;
He gave unto Man a power to bring forth his like;
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and so, Grace being but a creature, He gave also unto Grace, a power to bring forth gracious actions without fresh assistance, only by ordinary concurrence:
and so, Grace being but a creature, He gave also unto Grace, a power to bring forth gracious actions without fresh assistance, only by ordinary concurrence:
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yet because that this first habit is infused and comes from God, this is said to be from Christ, and from Grace;
yet Because that this First habit is infused and comes from God, this is said to be from christ, and from Grace;
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so that though all is of Grace, and all is from Christ, yet all is not from Christ in regard of fresh assistance.
so that though all is of Grace, and all is from christ, yet all is not from christ in regard of fresh assistance.
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Give me leave to answer this.
Give me leave to answer this.
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Yes, all is from Jesus Christ, all Grace is from Jesus Christ in regard of fresh assistance too.
Yes, all is from jesus christ, all Grace is from jesus christ in regard of fresh assistance too.
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For although in the beginning God made a Covenant of works with man, and then gave that Grace, that he had a power to bring forth it's like:
For although in the beginning God made a Covenant of works with man, and then gave that Grace, that he had a power to bring forth it's like:
c-acp cs p-acp dt n1 np1 vvd dt n1 pp-f n2 p-acp n1, cc av vvd d n1, cst pns31 vhd dt n1 pc-acp vvi av pn31|vbz j:
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Yet now the Lord, hath brought us under a better Covenant, a better Covenant than the former was.
Yet now the Lord, hath brought us under a better Covenant, a better Covenant than the former was.
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In the First Covenant that God made with us, and with Adam; the Lord gave man a great stock of Grace,
In the First Covenant that God made with us, and with Adam; the Lord gave man a great stock of Grace,
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but gave him no promise of perseverance; but now he hath. In the First (indeed) God gave man a great stock of Grace;
but gave him no promise of perseverance; but now he hath. In the First (indeed) God gave man a great stock of Grace;
cc-acp vvd pno31 dx n1 pp-f n1; cc-acp av pns31 vhz. p-acp dt ord (av) np1 vvd n1 dt j n1 pp-f n1;
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1779
but Satan being a stronger than man, came upon him, and beguil'd him of it.
but Satan being a Stronger than man, Come upon him, and beguiled him of it.
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Now though the Lord does give a Christian less grace in his hand for the present;
Now though the Lord does give a Christian less grace in his hand for the present;
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yet He hath laid it up in so safe a hand, that though Satan, a stronger than he, does come down upon him, he is not able to wrest it from him,
yet He hath laid it up in so safe a hand, that though Satan, a Stronger than he, does come down upon him, he is not able to wrest it from him,
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or beguile him of it, because 'tis in the hand of Christ, that is a stronger than he:
or beguile him of it, Because it's in the hand of christ, that is a Stronger than he:
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And Jesus Christ, by a Compact with the Father from all Eternity, hath engaged Himselfe to do it, to give forth Grace,
And jesus christ, by a Compact with the Father from all Eternity, hath engaged Himself to do it, to give forth Grace,
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and Assistance to all the Elect, according to all their needs.
and Assistance to all the Elect, according to all their needs.
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So that (I say) now, all Grace is from Jesus Christ in regard of fresh assistance. Therfore the Psalmist prayes thus:
So that (I say) now, all Grace is from jesus christ in regard of fresh assistance. Therefore the Psalmist prays thus:
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Lord open thou my lips, and my mouth shall shew forth thy praise. Lord open thou my lips, and my Mouth shall show forth thy praise.
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Lord, though thou hast given me habitual Grace, yet if I have not fresh assistance from thee,
Lord, though thou hast given me habitual Grace, yet if I have not fresh assistance from thee,
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for to open my lips, my mouth will not shew forth thy praise.
for to open my lips, my Mouth will not show forth thy praise.
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And so again, Lord open mine eyes, that I may see the wonders of thy Law. And so again, Lord open mine eyes, that I may see the wonders of thy Law.
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And to this purpose 'tis in the 17. Psalm, and the 5. verse, (saies David ) Hold up my goings in thy paths, that my foot-steps slip not.
And to this purpose it's in the 17. Psalm, and the 5. verse, (Says David) Hold up my goings in thy paths, that my footsteps slip not.
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(Mark I pray) David ye know was a godly man, hee had a habit of grace:
(Mark I pray) David you know was a godly man, he had a habit of grace:
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Now Lord (saies David ) as for the business that is between Saul and me, thou knowest I am in thy way:
Now Lord (Says David) as for the business that is between Saul and me, thou Knowest I am in thy Way:
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yet Lord (saies he) though I be in thy way, and have a habit of Grace,
yet Lord (Says he) though I be in thy Way, and have a habit of Grace,
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yet if thou dost not hold up my steps; if thou dost not give me fresh assistance, I shall fall, I shall slip:
yet if thou dost not hold up my steps; if thou dost not give me fresh assistance, I shall fallen, I shall slip:
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Hold up my going in thy paths, that my foot-steps slip not. Hold up my going in thy paths, that my footsteps slip not.
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Does not the Apostle say, The Will, and the Deed is from God? You may observe, that the Graces of Gods People, they are called in the new Testament, The fruits of the Spirit:
Does not the Apostle say, The Will, and the Deed is from God? You may observe, that the Graces of God's People, they Are called in the new Testament, The fruits of the Spirit:
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They are not called the fruits of a former habit, but they are called, The fruits of the Spirit.
They Are not called the fruits of a former habit, but they Are called, The fruits of the Spirit.
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And indeed, if all grace were not from Jesus Christ in regard of fresh assistance; truly,
And indeed, if all grace were not from jesus christ in regard of fresh assistance; truly,
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then might a man have wherein to boast: (as Bradwardin reasons the case) For (saies he) though a child have his being from his father; his Education from his father; Learning, Military skill:
then might a man have wherein to boast: (as Bradwardine Reasons the case) For (Says he) though a child have his being from his father; his Education from his father; Learning, Military skill:
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yet notwithstanding, the valour of an action being his own, he hath in opposition to his father wherin to boast:
yet notwithstanding, the valour of an actium being his own, he hath in opposition to his father wherein to boast:
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True, I confess indeed, I had my being from my father; I had my Nature from my father;
True, I confess indeed, I had my being from my father; I had my Nature from my father;
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I had my Education from my father; I had this Skill from my father:
I had my Education from my father; I had this Skill from my father:
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But the prowess, and the valour, and the spirit of the action is all mine own;
But the prowess, and the valour, and the Spirit of the actium is all mine own;
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and he hath wherein to boast. So if he hath the Habit only from Christ, he hath wherewith to boast:
and he hath wherein to boast. So if he hath the Habit only from christ, he hath wherewith to boast:
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True, I had the Habit, the Grace from God; I but the spirit of the action, that is mine own; he had wherein to boast.
True, I had the Habit, the Grace from God; I but the Spirit of the actium, that is mine own; he had wherein to boast.
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But there is no room for boasting: and therefore all Grace is from Christ in regard of fresh assistance.
But there is no room for boasting: and Therefore all Grace is from christ in regard of fresh assistance.
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It will be yet said, But if all Grace be from Christ in regard of fresh assistance too:
It will be yet said, But if all Grace be from christ in regard of fresh assistance too:
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Why is it said, that we Repent; and we Beleeve; and we Obey? for if all Grace in regard of the very work, be from Christ;
Why is it said, that we repent; and we Believe; and we Obey? for if all Grace in regard of the very work, be from christ;
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if Jesus Christ do work al our works; Why is it not rather said, That Christ does Repent; and Christ does Beleeve; and Christ does Obey?
if jesus christ do work all our works; Why is it not rather said, That christ does repent; and christ does Believe; and christ does Obey?
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I answer, No. You know the Persons that are Responsal: If I owe a man a Thousand pounds,
I answer, No. You know the Persons that Are Responsal: If I owe a man a Thousand pounds,
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and have never a penny to pay it;
and have never a penny to pay it;
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and another man he comes, and lends me the money, and goes along with me to the Creditor, the bond is taken up, and acquittance made, discharge made:
and Another man he comes, and lends me the money, and Goes along with me to the Creditor, the bound is taken up, and acquittance made, discharge made:
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He is not said to have paid the money, but I am said to pay the money that am Responsal: So now, you are Responsal: and therefore,
He is not said to have paid the money, but I am said to pay the money that am Responsal: So now, you Are Responsal: and Therefore,
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though ye have all strength from Christ to do it, yet you are said to Repent, and Beleeve, and Obey. The Devil is not said to commit Adultery,
though you have all strength from christ to do it, yet you Are said to repent, and Believe, and Obey. The devil is not said to commit Adultery,
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and commit Murder, yet by his instigation 'tis done.
and commit Murder, yet by his instigation it's done.
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The Sun does work with the Tree, when the Tree does bring forth fruit and yet 'tis not said that the Sun brings forth an apple, or brings forth fruit:
The Sun does work with the Tree, when the Tree does bring forth fruit and yet it's not said that the Sun brings forth an apple, or brings forth fruit:
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because the Sun does work as a universal Cause, and the Tree as a particular Cause.
Because the Sun does work as a universal Cause, and the Tree as a particular Cause.
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So now, though Jesus Christ does work in all your workings; yet He is not said to Repent, or Beleeve, or to Obey;
So now, though jesus christ does work in all your workings; yet He is not said to repent, or Believe, or to Obey;
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because He works as a universal Cause; and you work as a particular Cause Only behold here the mirrour of Grace:
Because He works as a universal Cause; and you work as a particular Cause Only behold Here the mirror of Grace:
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All is of Christ; and yet all is Ours: all is ours in Denomination, and al is Christs in Operation: all is ours in regard of Incouragement; and all is Christs in regard of Glory: al is ours in regard of Reward; and all is Christs in regard of Honor. Here's Grace! here's the mystery of Grace!
All is of christ; and yet all is Ours: all is ours in Denomination, and all is Christ in Operation: all is ours in regard of Encouragement; and all is Christ in regard of Glory: all is ours in regard of Reward; and all is Christ in regard of Honour. Here's Grace! here's the mystery of Grace!
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but still all, whatsoever Grace a man hath, he hath it from Jesus Christ. I but, will you say, To what end is this Doctrine opened, thus largely opened, and prest;
but still all, whatsoever Grace a man hath, he hath it from jesus christ. I but, will you say, To what end is this Doctrine opened, thus largely opened, and pressed;
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What good is there that does come thereby? What good!
What good is there that does come thereby? What good!
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What good would you have? What good would you do? Would you have the Lord Jesus Christ to become your strength? The way to have Him to become your strength, is to count Him so;
What good would you have? What good would you do? Would you have the Lord jesus christ to become your strength? The Way to have Him to become your strength, is to count Him so;
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Look I pray upon the 31. Psalm, the 2. and 3. verse, Be thou my strong Rock,
Look I pray upon the 31. Psalm, the 2. and 3. verse, Be thou my strong Rock,
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for an house of defence to save me: for thou art my Rock, and my Fortress. for an house of defence to save me: for thou art my Rock, and my Fortress.
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Be thou my Rock, for thou art my Rock: What kinde of Argument is this? Yes, 'tis a good argument:
Be thou my Rock, for thou art my Rock: What kind of Argument is this? Yes, it's a good argument:
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The way to have Christ our Rock, is to account Him our Rock: My very resting upon the Promise, does make it mine:
The Way to have christ our Rock, is to account Him our Rock: My very resting upon the Promise, does make it mine:
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and your very resting upon Jesus Christ doth make Him yours:
and your very resting upon jesus christ does make Him yours:
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and what will make you rest more upon Him, then to see that all is from Him? Again.
and what will make you rest more upon Him, then to see that all is from Him? Again.
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Would you have your hearts warmed with love unto Jesus Christ? indeed our whol life should be nothing else but an expression of love to Christ,
Would you have your hearts warmed with love unto jesus christ? indeed our Whole life should be nothing Else but an expression of love to christ,
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as Christs life, and death was nothing else but an expression of love to us:
as Christ life, and death was nothing Else but an expression of love to us:
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Now saies a gracious soul, Is this true indeed, that all Grace is from Christ? that whatsoever Grace the Saints have, they have it from Jesus Christ? that there is not a good thought in my heart,
Now Says a gracious soul, Is this true indeed, that all Grace is from christ? that whatsoever Grace the Saints have, they have it from jesus christ? that there is not a good Thought in my heart,
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but runs through the heart of Jesus Christ before it does come at mine? what infinit cause then have I to love Jesus Christ! Again.
but runs through the heart of jesus christ before it does come At mine? what infinite cause then have I to love jesus christ! Again.
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Would you live in Dependance upon Christ, for Grace, for Truth: the serious consideration of this truth will help you to it.
Would you live in Dependence upon christ, for Grace, for Truth: the serious consideration of this truth will help you to it.
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I confesse indeed, (will some say) when I look upon my self, I am a man or woman of such poor gifts,
I confess indeed, (will Some say) when I look upon my self, I am a man or woman of such poor Gifts,
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or parts, that I have no hope, I am afraid I shall never attain to the Truth of the time;
or parts, that I have no hope, I am afraid I shall never attain to the Truth of the time;
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but is it so, that all is from Jesus Christ? whatever Grace the Saints have, they have it from Jesus Christ? Why may not I know the Truth of the time as well as another? I will yet wait on Jesus Christ. Again.
but is it so, that all is from jesus christ? whatever Grace the Saints have, they have it from jesus christ? Why may not I know the Truth of the time as well as Another? I will yet wait on jesus christ. Again.
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Would you walk Humbly? Be very humble, and get a ferious, and deep humiliation for sin committed? the study of this truth will help you do it.
Would you walk Humbly? Be very humble, and get a serious, and deep humiliation for since committed? the study of this truth will help you do it.
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You know what the Prophet Isaiah saies: Oh! Lord, (saies hee) wo is me, I am undone, I am undone!
You know what the Prophet Isaiah Says: Oh! Lord, (Says he) woe is me, I am undone, I am undone!
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Why? what's the matter? Oh! (saies he) mine eyes have seen the King.
Why? what's the matter? Oh! (Says he) mine eyes have seen the King.
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If you look into the 3. Chapter of Matthew, you will find there, in John the Baptist, such a self-humbling speech, Christ-advancing speech,
If you look into the 3. Chapter of Matthew, you will find there, in John the Baptist, such a Self-humbling speech, Christ-advancing speech,
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as you shal not meet with many of the like again:
as you shall not meet with many of the like again:
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Sales he, (at the 11 verse) Whose shoes I am not worthy to bear:
Sales he, (At the 11 verse) Whose shoes I am not worthy to bear:
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1844
or as other Gospels hath it: Whose shoes latchet I am not worthy to unloose. Beloved!
or as other Gospels hath it: Whose shoes latchet I am not worthy to unloose. beloved!
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1845
I pray confider it a little:
I pray confider it a little:
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1846
John, then which there was not a greater, the great Preacher that al the Countrey followed:John, then which there was not a greater, the great Preacher that all the Country followed:
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1847
John cryes out & saies, Whose shoes latchet I am not worthy to unloose.John cries out & Says, Whose shoes latchet I am not worthy to unloose.
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1848
What made him think thus? what wrought his heart into this humble this self-denying frame? The very Doctrine we are now upon:
What made him think thus? what wrought his heart into this humble this self-denying frame? The very Doctrine we Are now upon:
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1849
saies he, I indeed baptize you with water unto repentance;
Says he, I indeed baptise you with water unto Repentance;
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1850
but He that cometh after me is mightier then I, whose shoes I am not worthy to bear:
but He that comes After me is Mightier then I, whose shoes I am not worthy to bear:
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1851
he shal baptize you with the holy Ghost & with fire. As if he should say thus:he shall baptise you with the holy Ghost & with fire. As if he should say thus:
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1852
I may baptize you outwardly, but the efficacy of al these ordinances it is from Jesus Christ,
I may baptise you outwardly, but the efficacy of all these ordinances it is from jesus christ,
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1853
& therefore, because the efficacy of every ordinance is from Jesus Christ, saies he, as for me, I am not worthy to bear His shoes, to undo His latchet.
& Therefore, Because the efficacy of every Ordinance is from jesus christ, Says he, as for me, I am not worthy to bear His shoes, to undo His latchet.
cc av, c-acp dt n1 pp-f d n1 vbz p-acp np1 np1, vvz pns31, c-acp p-acp pno11, pns11 vbm xx j pc-acp vvi po31 n2, pc-acp vvi po31 n1.
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1854
Yet further (in the general) Would you be Fruitful? would you be fruitful in your life and conversation? People, they complain of Barrenness: Would you be Fruitful? Observe what course the Gardiner takes with the Apricock:
Yet further (in the general) Would you be Fruitful? would you be fruitful in your life and Conversation? People, they complain of barrenness: Would you be Fruitful? Observe what course the Gardener Takes with the Apricot:
av av-j (p-acp dt n1) vmd pn22 vbb j? vmd pn22 vbi j p-acp po22 n1 cc n1? n1, pns32 vvb pp-f n1: vmd pn22 vbb j? vvb r-crq n1 dt n1 vvz p-acp dt n1:
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1855
This is a fruit (saies he) that will not grow every where;
This is a fruit (Says he) that will not grow every where;
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1856
but surely, if it will grow any where, it will grow upon the back of this Chimney, the warm heat, the heat of the Chimney wil nurse it up:
but surely, if it will grow any where, it will grow upon the back of this Chimney, the warm heat, the heat of the Chimney will nurse it up:
cc-acp av-j, cs pn31 vmb vvi d c-crq, pn31 vmb vvi p-acp dt n1 pp-f d n1, dt j n1, dt n1 pp-f dt n1 vmb vvi pn31 a-acp:
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1857
Or else it wil grow against that Wall, I'le set it in the face of the Sun, that it may have the smiles of the Sun-beames, and then it will grow:
Or Else it will grow against that Wall, I'll Set it in the face of the Sun, that it may have the smiles of the Sunbeam, and then it will grow:
cc av pn31 vmb vvi p-acp d n1, pns11|vmb vvi pn31 p-acp dt n1 pp-f dt n1, cst pn31 vmb vhi dt n2 pp-f dt n2, cc av pn31 vmb vvi:
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1858
he sets it there, and then it grows, and brings forth a pleasant fruit.
he sets it there, and then it grows, and brings forth a pleasant fruit.
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1859
Doest thou complain thou art not fruitful; what's the reason? may be thou grow'st in the shade;
Dost thou complain thou art not fruitful; what's the reason? may be thou Growest in the shade;
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1860
may be thou grow'st in the shade:
may be thou Growest in the shade:
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1861
but come and bring forth thine heart, set it in the Sun, under the warm beames of the love of Jesus Christ;
but come and bring forth thine heart, Set it in the Sun, under the warm beams of the love of jesus christ;
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1862
see if thy heart be not fruitful then.
see if thy heart be not fruitful then.
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1863
And beloved, what greater love then this, That Jesus Christ hath dyed for sinners? that He hath dyed for sinners? that He hath purchased all Grace for sinners? and He keeps their stock in His own hand, to give it out unto them according to all their wants? Here is love! Here is grace!
And Beloved, what greater love then this, That jesus christ hath died for Sinners? that He hath died for Sinners? that He hath purchased all Grace for Sinners? and He keeps their stock in His own hand, to give it out unto them according to all their Wants? Here is love! Here is grace!
np1 vvn, r-crq jc n1 cs d, cst np1 np1 vhz vvn p-acp n2? cst pns31 vhz vvn p-acp n2? cst pns31 vhz vvn d n1 p-acp n2? cc pns31 vvz po32 n1 p-acp po31 d n1, pc-acp vvi pn31 av p-acp pno32 vvg p-acp d po32 n2? av vbz n1! av vbz n1!
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1864
This is the way to be fruitful: I come to the Application.
This is the Way to be fruitful: I come to the Application.
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1865
Is it so, That all Grace is from Christ that whatfoever Grace the Saints have, they have it from Jesus Christ;
Is it so, That all Grace is from christ that whatfoever Grace the Saints have, they have it from jesus christ;
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1866
Christ Meriting, and Christ Working: That all our Efficiency; and Sufficiency; and Al-sufficiency if from Christ:
christ Meriting, and christ Working: That all our Efficiency; and Sufficiency; and All-sufficiency if from christ:
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1867
That He is the great Joseph, the worlds Joseph; the Lord-Keeper of all our Graces; the Lord-Treasurer of all our comforts;
That He is the great Joseph, the world's Joseph; the Lord-keeper of all our Graces; the Lord treasurer of all our comforts;
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1868
Then, Oh! what infinite cause have we all, to advance, and lift up the Name of Jesus Christ, to hallow Jesus Christ, not verbally, but really.
Then, Oh! what infinite cause have we all, to advance, and lift up the Name of jesus christ, to hallow jesus christ, not verbally, but really.
av, uh q-crq j n1 vhb pns12 d, pc-acp vvi, cc vvd a-acp dt n1 pp-f np1 np1, pc-acp vvi np1 np1, xx av-j, cc-acp av-j.
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1869
Cōmanded ye are to honor your parents:
Commanded you Are to honour your Parents:
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1870
they give you a Being, and yet by that Being, you are brought forth under the wrath of God;
they give you a Being, and yet by that Being, you Are brought forth under the wrath of God;
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1871
but yet honor them, because you have your being from them:
but yet honour them, Because you have your being from them:
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1872
I, and by your birth, and by your nature exposed unto the wrath of God for ever:
I, and by your birth, and by your nature exposed unto the wrath of God for ever:
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1873
Yet honor them, because you have your being from them.
Yet honour them, Because you have your being from them.
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1874
And shall wee honor our parents because we have our outward being from them? and shall not we honor Jesus Christ, from whom we have the being of all our Graces, the being of our souls unto all Eternity? What infinite ingagements are upon us all to honor Jesus Christ. You will say unto me: This indeed does naturally follow:
And shall we honour our Parents Because we have our outward being from them? and shall not we honour jesus christ, from whom we have the being of all our Graces, the being of our Souls unto all Eternity? What infinite engagements Are upon us all to honour jesus christ. You will say unto me: This indeed does naturally follow:
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1875
but how shall we honor Jesus Christ according to the heighth of this Doctrine? how shall we honor Jesus Christ according to the heighth of this Truth, that is now before us? Give me leave to spend some time in this:
but how shall we honour jesus christ according to the height of this Doctrine? how shall we honour jesus christ according to the height of this Truth, that is now before us? Give me leave to spend Some time in this:
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1876
this is that I have bin driving at all this while. Some particulars herein. First.
this is that I have been driving At all this while. some particulars herein. First.
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1877
Ye cannot honor Jesus Christ, Ʋnless that you do offer up your own Christ unto him:
You cannot honour jesus christ, Ʋnless that you do offer up your own christ unto him:
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1878
I say, unless you offer up yor own Christ to him; I mean, your natural Christ to him.
I say, unless you offer up Your own christ to him; I mean, your natural christ to him.
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1879
Some there are, that make a Christ of their goad meaning, and think to be saved thereby;
some there Are, that make a christ of their goad meaning, and think to be saved thereby;
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1880
rest upon that, & think to be saved thereby. Some rest upon an honest, and sober Conversation, & think to be saved thereby.
rest upon that, & think to be saved thereby. some rest upon an honest, and Sobrium Conversation, & think to be saved thereby.
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1881
Some rest upon their Duties, inlargments in Duties; and think to be saved thereby. Some rest upon their very resting; trusting is not to be trusted to:
some rest upon their Duties, inlargments in Duties; and think to be saved thereby. some rest upon their very resting; trusting is not to be trusted to:
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1882
but some rest upon their very resting, and think to be saved thereby.
but Some rest upon their very resting, and think to be saved thereby.
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1883
Some rest upo those Injoyments, and Sweetnesses that they meet withall in duty, and think to be saved thereby. Beloved!
some rest upon those Enjoyments, and Sweetnesses that they meet withal in duty, and think to be saved thereby. beloved!
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1884
you may observe That when the Lord commanded His People in the old Testament to honor Him, He commands them to sacrifice such things to Him, which other Nations did make their Gods:
you may observe That when the Lord commanded His People in the old Testament to honour Him, He commands them to sacrifice such things to Him, which other nations did make their God's:
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1885
they should sacrifice sheep, and oxen, and birds; such things they should offer up unto God, that others did worship as God:
they should sacrifice sheep, and oxen, and Birds; such things they should offer up unto God, that Others did worship as God:
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1886
Plainly teaching this, That he that will honor God, must give that unto God which the world makes it's God.
Plainly teaching this, That he that will honour God, must give that unto God which the world makes it's God.
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1887
So say I, if you would honor Christ, you mst give that up unto Jesus Christ, which other men do make their Christ.
So say I, if you would honour christ, you mst give that up unto jesus christ, which other men do make their christ.
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1888
Many false Christs there are that are made by men: you cannot honor Jesus Christ, if you don't give up those to Him. Again.
Many false Christ there Are that Are made by men: you cannot honour jesus christ, if you don't give up those to Him. Again.
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1889
You cannot honor Jess Christ, If you count it a small matter to belong to him.
You cannot honour Jess christ, If you count it a small matter to belong to him.
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1890
A servant that honours his master, does count it a great matter to belong to Him.
A servant that honours his master, does count it a great matter to belong to Him.
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1891
And therefore David, he does title some of his Psalms so: A Psalm of David the servant of the Lord:
And Therefore David, he does title Some of his Psalms so: A Psalm of David the servant of the Lord:
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1892
He does not say, A Psalm of David the King of Israel; but, A Psalm of David the Servant of the Lord:
He does not say, A Psalm of David the King of Israel; but, A Psalm of David the Servant of the Lord:
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1893
Counting it more honor to be the Lords Servant, then to be King of Israel;
Counting it more honour to be the lords Servant, then to be King of Israel;
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1894
he counted it a great matter to be the Lords Servant, because he honored the Lord.
he counted it a great matter to be the lords Servant, Because he honoured the Lord.
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1895
Those that honor Christ, they look upon the things of Christ as great matters: the words of Christ, as great works:
Those that honour christ, they look upon the things of christ as great matters: the words of christ, as great works:
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1896
and the Ordinances of Christ as great matters; and a great matter to belong to Christ:
and the Ordinances of christ as great matters; and a great matter to belong to christ:
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1897
and if they lose any thing, or lose any friend; they will relieve themselves here; Oh! but yet I belong to Jesus Christ, yet I belong to Jesus Christ. Thirdly.
and if they loose any thing, or loose any friend; they will relieve themselves Here; Oh! but yet I belong to jesus christ, yet I belong to jesus christ. Thirdly.
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1898
Ye cannot honor Jesus Christ, and give the worst to Him.
You cannot honour jesus christ, and give the worst to Him.
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1899
Abel honored God, and he offered the best; and because he offtered the best, therefore he honored God.Abel honoured God, and he offered the best; and Because he offtered the best, Therefore he honoured God.
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1900
If I be a father, where is mine honor? (saies the Lord.) Why bring ye the leane, If I be a father, where is mine honour? (Says the Lord.) Why bring you the lean,
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1901
and the maimed, and the feeble? Honor the Lord with thy substance, and with the first fruits of all thine increase, (saies Solomon. ) Observe therefore, what is your best, and what is your substance, and what are your first fruits? and give them up to Christ.and the maimed, and the feeble? Honour the Lord with thy substance, and with the First fruits of all thine increase, (Says Solomon.) Observe Therefore, what is your best, and what is your substance, and what Are your First fruits? and give them up to christ.
cc dt j-vvn, cc dt j? n1 dt n1 p-acp po21 n1, cc p-acp dt ord n2 pp-f d po21 n1, (vvz np1.) vvb av, q-crq vbz po22 av-js, cc r-crq vbz po22 n1, cc q-crq vbr po22 ord n2? cc vvi pno32 a-acp p-acp np1.
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1902
Young men, young men & women; the best of your yeers;
Young men, young men & women; the best of your Years;
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1903
the best of your strength, the best of your time is to be given to Christ:
the best of your strength, the best of your time is to be given to christ:
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1904
ye cannot honor Jesus Christ, and give Him the worst: Oh! that the old people would be much humbled; and the young people would be much incouraged: you cannot honor Jesus Christ,
you cannot honour jesus christ, and give Him the worst: Oh! that the old people would be much humbled; and the young people would be much encouraged: you cannot honour jesus christ,
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1905
and give the worst to Him. Fourthly. Ye cannot honor Jesus Christ, And despise the choice work of Christ.
and give the worst to Him. Fourthly. You cannot honour jesus christ, And despise the choice work of christ.
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1906
What is the choice work of Christ? Grace, Grace is the choice work of Christ, that comes out of His hand;
What is the choice work of christ? Grace, Grace is the choice work of christ, that comes out of His hand;
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1907
and the worst name that you can give it is;
and the worst name that you can give it is;
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to call it Hypocrisy. Some there are, that looking upon the lives of godly men, they say:
to call it Hypocrisy. some there Are, that looking upon the lives of godly men, they say:
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1909
I but he is all Hypocrisy, and they are Hypocritical. Yea, and some poor souls there are, that when they look upon their own souls, they conclude and say;
I but he is all Hypocrisy, and they Are Hypocritical. Yea, and Some poor Souls there Are, that when they look upon their own Souls, they conclude and say;
pns11 cc-acp pns31 vbz d n1, cc pns32 vbr j. uh, cc d j n2 pc-acp vbr, cst c-crq pns32 vvb p-acp po32 d n2, pns32 vvb cc vvi;
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1910
I but, 'tis all Hypocrisy; I prayed at such a time, but it was all in Hypocrisy: I but what if it be the Grace of Christ? what if it prove so? Surely,
I but, it's all Hypocrisy; I prayed At such a time, but it was all in Hypocrisy: I but what if it be the Grace of christ? what if it prove so? Surely,
pns11 p-acp, pn31|vbz d n1; pns11 vvd p-acp d dt n1, cc-acp pn31 vbds d p-acp n1: pns11 cc-acp q-crq cs pn31 vbb dt vvb pp-f np1? q-crq cs pn31 vvb av? np1,
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1911
surely ye cannot honor Jesus Christ, and despise the choicest works that come out of His hands. Again.
surely you cannot honour jesus christ, and despise the Choicest works that come out of His hands. Again.
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1912
A man is siad then for to honor Christ, When He does trust unto Him, & rest upon Him for help at a dead lift (as we speak commonly) and the more a man does relie upon Jesus Christ in straights, and in the time of Temptation, the more he does honor Jesus Christ.
A man is siad then for to honour christ, When He does trust unto Him, & rest upon Him for help At a dead lift (as we speak commonly) and the more a man does rely upon jesus christ in straights, and in the time of Temptation, the more he does honour jesus christ.
dt n1 vbz n1 av p-acp pc-acp vvi np1, c-crq pns31 vdz vvi p-acp pno31, cc n1 p-acp pno31 p-acp n1 p-acp dt j n1 (c-acp pns12 vvb av-j) cc dt av-dc dt n1 vdz vvi p-acp np1 np1 p-acp n2, cc p-acp dt n1 pp-f n1, dt av-dc pns31 vdz vvi np1 np1.
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1913
Abraham gave glory to God, he beleeved above hope, and under hope; and because he beleeved above hope, and under hope, therefore he gave glory to God,Abraham gave glory to God, he believed above hope, and under hope; and Because he believed above hope, and under hope, Therefore he gave glory to God,
np1 vvd n1 p-acp np1, pns31 vvd p-acp n1, cc p-acp n1; cc c-acp pns31 vvd p-acp n1, cc p-acp n1, av pns31 vvd n1 p-acp np1,
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1914
when he considered his own body.
when he considered his own body.
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1915
Man or woman, wouldst thou therefore now honor Jesus Christ? Say, True, I confess indeed I Have finned much;
Man or woman, Wouldst thou Therefore now honour jesus christ? Say, True, I confess indeed I Have finned much;
n1 cc n1, vmd2 pns21 av av n1 np1 np1? n1, j, pns11 vvb av pns11 vhb j-vvn av-d;
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1916
and when I look, upon my self, I know no reason why such a wretch, so great a finner as I should be saved:
and when I look, upon my self, I know no reason why such a wretch, so great a finner as I should be saved:
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1917
but because the way to honor Christ, is for to rest upon Him;
but Because the Way to honour christ, is for to rest upon Him;
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1918
and I have dishonored Jesus Christ enough already, therefore now, through the Grace of God, I will cast the waight of my poor, guilty soul upon Jesus Christ;
and I have dishonoured jesus christ enough already, Therefore now, through the Grace of God, I will cast the weight of my poor, guilty soul upon jesus christ;
cc pns11 vhb vvn np1 np1 av-d av, av av, p-acp dt n1 pp-f np1, pns11 vmb vvi dt n1 pp-f po11 j, j n1 p-acp np1 np1;
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1919
yea, for that very reason will I leave the waight of my guilty soul upon Him,
yea, for that very reason will I leave the weight of my guilty soul upon Him,
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1920
because thereby I may honor Him. Agtain.
Because thereby I may honour Him. Agtain.
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1921
The way to honor Iesus Christ, is, So to walk, and so to live; as the men of the world may speak well of the waies of Christ by your Conversation.
The Way to honour Iesus christ, is, So to walk, and so to live; as the men of the world may speak well of the ways of christ by your Conversation.
dt n1 pc-acp vvi np1 np1, vbz, av pc-acp vvi, cc av pc-acp vvi; c-acp dt n2 pp-f dt n1 vmb vvi av pp-f dt n2 pp-f np1 p-acp po22 n1.
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1922
Let your light so shine before men, that they may glorifie God &c. The men of the world, will then speak well of the waies of Christ, Let your Light so shine before men, that they may Glorify God etc. The men of the world, will then speak well of the ways of christ,
vvb po22 n1 av vvi p-acp n2, cst pns32 vmb vvi np1 av dt n2 pp-f dt n1, vmb av vvi av pp-f dt n2 pp-f np1,
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1923
when a Christian, that hath the Name of Christ in a special manner put upon him,
when a Christian, that hath the Name of christ in a special manner put upon him,
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1924
when he does that through the strength of Christ, which the men of the world cannot do:
when he does that through the strength of christ, which the men of the world cannot do:
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1925
pray for those that persecute you; do good to those that do ill to you:
pray for those that persecute you; do good to those that do ill to you:
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1926
when a man is Abundant in the Work of the Lord, Constant therein, and Humble. For Abundant, you know what our Savior saies:
when a man is Abundant in the Work of the Lord, Constant therein, and Humble. For Abundant, you know what our Saviour Says:
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1927
In this is my Father glorified, that ye bring forth much fruit. In this is my Father glorified, that you bring forth much fruit.
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1928
One Sun in the firmament, honors God the Creator more, then a hundred little stars. One strong Christian, that does much for God, honors Him more then Twenty, then a hundred weak ones.
One Sun in the firmament, honours God the Creator more, then a hundred little Stars. One strong Christian, that does much for God, honours Him more then Twenty, then a hundred weak ones.
crd n1 p-acp dt n1, ng1 n1 dt n1 av-dc, cs dt crd j n2. crd j np1, cst vdz d p-acp np1, n2 pno31 av-dc cs crd, cs dt crd j pi2.
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1929
I but though a man have Abundance of Grace, and be Abundant in the work of the Lord;
I but though a man have Abundance of Grace, and be Abundant in the work of the Lord;
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1930
yet notwithstanding, if he be not Constant therein, he does not cause the way of Christ to be well spoken of:
yet notwithstanding, if he be not Constant therein, he does not cause the Way of christ to be well spoken of:
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1931
what will men say? I, he is wound up to a great height for the present,
what will men say? I, he is wound up to a great height for the present,
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273
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1932
but stay a little, and you will find Him down by and by. Yea, though a man be Abundant; and Constant:
but stay a little, and you will find Him down by and by. Yea, though a man be Abundant; and Constant:
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1933
yet if he be not Humble, he does not honor the way of Christ:
yet if he be not Humble, he does not honour the Way of christ:
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1934
when a man is Abundant in good, Constant therein, and walks Humbly; what saies the world then? I, there's the man, if al Professors were such;
when a man is Abundant in good, Constant therein, and walks Humbly; what Says the world then? I, there's the man, if all Professors were such;
c-crq dt n1 vbz j p-acp j, j av, cc vvz av-j; r-crq vvz dt n1 av? pns11, pc-acp|vbz dt n1, cs d n2 vbdr d;
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Page 110
1935
I, there's an Humble man, there's a self-denying man;
I, there's an Humble man, there's a self-denying man;
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Page 110
1936
I, if you were all such, if you were all such, then I should like the waies of God the better.
I, if you were all such, if you were all such, then I should like the ways of God the better.
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1937
Take heed therefore, unto your lives, that you so walk, as that the waies of Iesus Christ may be well spoken of by you. In the Seventh place.
Take heed Therefore, unto your lives, that you so walk, as that the ways of Iesus christ may be well spoken of by you. In the Seventh place.
vvb n1 av, p-acp po22 n2, cst pn22 av vvi, c-acp cst dt n2 pp-f np1 np1 vmb vbi av vvn pp-f p-acp pn22. p-acp dt ord n1.
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274
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1938
Would you honor Jesus Christas you should? Then own Him: own Him in evil times,
Would you honour jesus Christus you should? Then own Him: own Him in evil times,
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275
Page 110
1939
and stand for Him in the times of general decliningt. Honor est Testimonium de alicujus Excellentia:
and stand for Him in the times of general decliningt. Honour est Testimonium de alicujus Excellence:
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1940
Honor is the Testimony of a mans Excellency: when I testifie of an Excellency in aman, then I honor him;
Honour is the Testimony of a men Excellency: when I testify of an Excellency in amam, then I honour him;
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Page 110
1941
and the more I testifie of an Excellency in a man, the more I honor him.
and the more I testify of an Excellency in a man, the more I honour him.
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Page 110
1942
Now the less the Truth of Christ is;
Now the less the Truth of christ is;
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1943
and the more despised the Ordinance of Christ is, and the more I suffer for it;
and the more despised the Ordinance of christ is, and the more I suffer for it;
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1944
the more do I testifie of an Excellency in Jesus Christ: What! suffer the loss of all for that which the world counts little worth! ô!
the more do I testify of an Excellency in jesus christ: What! suffer the loss of all for that which the world counts little worth! o!
dt n1 vdb pns11 vvi pp-f dt n1 p-acp np1 np1: uh vvb dt n1 pp-f d c-acp d r-crq dt n1 vvz j n1! uh!
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275
Page 110
1945
if there be such an excellency in a Truth, a smal Truth, a despised Ordinance; What an Excellency is there in Christ Himself!
if there be such an excellency in a Truth, a small Truth, a despised Ordinance; What an Excellency is there in christ Himself!
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275
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1946
Observe therefore, what those despised Ordinances are, and labor to bear them up, those Truths that the world counts smal Truths, be willing to lose much for them;
Observe Therefore, what those despised Ordinances Are, and labour to bear them up, those Truths that the world counts small Truths, be willing to loose much for them;
vvb av, r-crq d j-vvn n2 vbr, cc n1 pc-acp vvi pno32 a-acp, d n2 cst dt n1 vvz j n2, vbb j pc-acp vvi av-d p-acp pno32;
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275
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1947
stand for them in times of general declining; own Iesus Christ in evil times; otherwaies you cannot honor Him. I have done. Only thus:
stand for them in times of general declining; own Iesus christ in evil times; otherways you cannot honour Him. I have done. Only thus:
vvb p-acp pno32 p-acp n2 pp-f n1 vvg; d np1 np1 p-acp j-jn n2; av pn22 vmbx vvi pno31. pns11 vhb vdn. j av:
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1948
Be willing to stoop unto any work, (though it lies much below your condition) for Jesus Christ; Be willing to stoop unto any work, (though it lies much below your condition) for jesus christ;
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1949
and say, that you are not sufficient unto such a work:
and say, that you Are not sufficient unto such a work:
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1950
when you have done the work, set the Crown upon the head of the means, that is most properly Christs.
when you have done the work, Set the Crown upon the head of the means, that is most properly Christ.
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1951
Some means are Natural, and some Institutional: Some means that are neer unto Christ: Some means that ye use in a work, that are more properly Christs:
some means Are Natural, and Some Institutional: some means that Are near unto christ: some means that you use in a work, that Are more properly Christ:
d n2 vbr j, cc d np1: d n2 cst vbr av-j p-acp np1: d n2 cst pn22 vvb p-acp dt n1, cst vbr av-dc av-j npg1:
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1952
Chuse to set the Crown upon the head of the means that is neerest to Iesus Christ.
Choose to Set the Crown upon the head of the means that is nearest to Iesus christ.
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1953
Thus doing, ye shall honor Iesus Christ.
Thus doing, you shall honour Iesus christ.
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1954
And Oh! my Beloved, Why should not we all now set our selves for to honor Him? not in word,
And Oh! my beloved, Why should not we all now Set our selves for to honour Him? not in word,
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1955
but in deed to honor Iesus Christ? He hath done all for our profit,
but in deed to honour Iesus christ? He hath done all for our profit,
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1956
why should we not do all for His honor? God the Father honors Iesus Christ,
why should we not do all for His honour? God the Father honours Iesus christ,
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1957
why should not we honor Iesus Christ? you that have had the experience of this Truth,
why should not we honour Iesus christ? you that have had the experience of this Truth,
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1958
as I make no question but there are many here, that have had the experience of it;
as I make no question but there Are many Here, that have had the experience of it;
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1959
that whatsoever Grace the Saints have, they have it from Iesus Christ: you (I say) that have had the experience of this Truth;
that whatsoever Grace the Saints have, they have it from Iesus christ: you (I say) that have had the experience of this Truth;
cst r-crq n1 dt n2 vhb, pns32 vhb pn31 p-acp np1 np1: pn22 (pns11 vvb) cst vhb vhn dt n1 pp-f d n1;
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1960
Oh! labor now to advance, to lift up the Name of Iesus Christ: Oh! that our whole life, might be nothing else, but a Christ-advancing life!
Oh! labour now to advance, to lift up the Name of Iesus christ: Oh! that our Whole life, might be nothing Else, but a Christ-advancing life!
uh n1 av pc-acp vvi, pc-acp vvi a-acp dt n1 pp-f np1 np1: uh cst po12 j-jn n1, vmd vbi pix av, cc-acp dt j n1!
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1961
you that have the experience of it, labor, not in word, but in deed to lift up the Name of Iesus Christ.
you that have the experience of it, labour, not in word, but in deed to lift up the Name of Iesus christ.
pn22 cst vhb dt n1 pp-f pn31, n1, xx p-acp n1, cc-acp p-acp n1 pc-acp vvi a-acp dt n1 pp-f np1 np1.
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1962
SERMON VI. JOHN, 1. 16. And of His Fulness have all we received, even Grace for Grace.
SERMON VI. JOHN, 1. 16. And of His Fullness have all we received, even Grace for Grace.
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1963
THREE Things (ye heard) are to be noted in this last Clause, as it stands in relation to the former part of the verse: First.
THREE Things (you herd) Are to be noted in this last Clause, as it Stands in Relation to the former part of the verse: First.
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1964
It notes An Abundance of Grace. Secondly. It notes thus much: That whatsoever Grace the Saints have, they have it from Jesus Christ.
It notes an Abundance of Grace. Secondly. It notes thus much: That whatsoever Grace the Saints have, they have it from jesus christ.
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1965
And of these Two I have I have spoken already. The Third now follos. It notes also, An Answerableness of Grace in every Christian unto the Grace of Christ.
And of these Two I have I have spoken already. The Third now follos. It notes also, an Answerableness of Grace in every Christian unto the Grace of christ.
cc pp-f d crd pns11 vhb pns11 vhb vvn av. dt ord av n1. pn31 vvz av, dt n1 pp-f n1 p-acp d njp p-acp dt n1 pp-f np1.
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1966
of whose Fulness we have all received, Even Grace for Grace; Grace Answerable to His Grace.
of whose Fullness we have all received, Even Grace for Grace; Grace Answerable to His Grace.
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1967
We have not only received Abundance of Grace from Christ:
We have not only received Abundance of Grace from christ:
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1968
but whatsoever Grace, or Holiness there is in Jesus Christ, there is somewhat in the Saints that is Answerable thereunto.
but whatsoever Grace, or Holiness there is in jesus christ, there is somewhat in the Saints that is Answerable thereunto.
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1969
And this now sutes wth your ordinary expression: When the Seal fals upon the wax, and the wax receives it rightly;
And this now suits with your ordinary expression: When the Seal falls upon the wax, and the wax receives it rightly;
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1970
ye say, there is upon the wax, Stamp for Stamp, Character for Character, Image for Image: So here, Grace for Grace, that is, whatsoever Grace there is in Christ, there is the like stamp upon the heart of every Christian.
you say, there is upon the wax, Stamp for Stamp, Character for Character, Image for Image: So Here, Grace for Grace, that is, whatsoever Grace there is in christ, there is the like stamp upon the heart of every Christian.
pn22 vvb, pc-acp vbz p-acp dt n1, vvb p-acp vvb, n1 p-acp n1, n1 p-acp n1: av av, vvb p-acp vvb, cst vbz, r-crq n1 pc-acp vbz p-acp np1, pc-acp vbz dt j n1 p-acp dt n1 pp-f d njp.
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This also sutes with that expression of Scripture: An eye for an eye; and a tooth for a tooth:
This also suits with that expression of Scripture: an eye for an eye; and a tooth for a tooth:
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That is, an eye answerable unto an eye; a tooth answerable to a tooth: So Grace for Grace, that is answerable Grace:
That is, an eye answerable unto an eye; a tooth answerable to a tooth: So Grace for Grace, that is answerable Grace:
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1973
whatsoever Grace, or holiness there is in Christ; Something in a Christian that Answers thereunto. Take Grace for Favour, for the Favour of God:
whatsoever Grace, or holiness there is in christ; Something in a Christian that Answers thereunto. Take Grace for Favour, for the Favour of God:
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1974
And is Jesus Christ called the Beloved of God? This is my Beloved Son: So are the Saints too;
And is jesus christ called the beloved of God? This is my beloved Son: So Are the Saints too;
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1975
Solomon called Jedidiah, The beloved of God. Solomon called Jedidiah, The Beloved of God.
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1976
Take Grace for Priviledge. Is Jesus Christ called the Son of God? This is my beloved Son: So are the Saints too:
Take Grace for Privilege. Is jesus christ called the Son of God? This is my Beloved Son: So Are the Saints too:
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1977
Every Son whom he loves &c. Is He called an Heir, The Heir of all things? The Saints are said to be Heirs and Coheirs with Jesus Christ.
Every Son whom he loves etc. Is He called an Heir, The Heir of all things? The Saints Are said to be Heirs and Coheirs with jesus christ.
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1978
Is He called Elect and Precious? So are they too;
Is He called Elect and Precious? So Are they too;
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1979
Elect and precious. Is He called Gods Fellow? (as ye have it in Zachary ) The Saints they are called His Fellows: Who is anointed with the oyl of gladness above his fellows; That is, above the Saints. Elect and precious. Is He called God's Fellow? (as you have it in Zachary) The Saints they Are called His Fellows: Who is anointed with the oil of gladness above his Fellows; That is, above the Saints.
j cc j. vbz pns31 vvn n2 n1? (c-acp pn22 vhb pn31 p-acp np1) dt n2 pns32 vbr vvn po31 n2: q-crq vbz vvn p-acp dt n1 pp-f n1 p-acp po31 n2; cst vbz, p-acp dt n2.
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1980
Is He called the Light? The Light of the world? The true Light? They are called Light too:
Is He called the Light? The Light of the world? The true Light? They Are called Light too:
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1981
Ye were darkness, but now are ye Light in the Lord. You were darkness, but now Are you Light in the Lord.
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1982
Take Grace for Assistance. And had Jesus Christ felt an Assistance from God the Father? As ye reade at large in the 22. Psalm: so have the Saints too;
Take Grace for Assistance. And had jesus christ felt an Assistance from God the Father? As you read At large in the 22. Psalm: so have the Saints too;
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1983
My Grace is sufficient for thee. My Grace is sufficient for thee.
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1984
Take Grace for Holiness, or Sanctification. And is He said to be Sanctified? For this cause have I sanctified my self:
Take Grace for Holiness, or Sanctification. And is He said to be Sanctified? For this cause have I sanctified my self:
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1985
So are the Saints also said to be sanctified: That they also may be sanctified. Is He said to be Full of Grace? Full of Grace and Truth:
So Are the Saints also said to be sanctified: That they also may be sanctified. Is He said to be Full of Grace? Full of Grace and Truth:
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1986
So are the Saints too: (Some of them) Steven, full of Grace: and Mary full of Grace.
So Are the Saints too: (some of them) Steven, full of Grace: and Marry full of Grace.
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287
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1987
Oh! what a glorious mercy is here before us now? Whatsoever Grace, and holiness there is in Christ;
Oh! what a glorious mercy is Here before us now? Whatsoever Grace, and holiness there is in christ;
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1988
somewhat in the Saints that is Answerable thereunto. Let us awaken, and stir up our selves for to look into it.
somewhat in the Saints that is Answerable thereunto. Let us awaken, and stir up our selves for to look into it.
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1989
Ye reade of a fellowship that the Saints have with Christ; in that 1 Epistle of John the 1. Chapter and the 3. verse.
You read of a fellowship that the Saints have with christ; in that 1 Epistle of John the 1. Chapter and the 3. verse.
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1990
That which we have heard and seen, declare we unto you, that ye also may have fellowship with us; That which we have herd and seen, declare we unto you, that you also may have fellowship with us;
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1991
and truly our fellowship is with the Father, and with His Son Jesus Christ. and truly our fellowship is with the Father, and with His Son jesus christ.
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1992
He does exhort them to fellowship with them, with the Saints, upon this ground and motive,
He does exhort them to fellowship with them, with the Saints, upon this ground and motive,
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1993
because their fellowship was with the Father, and with the Son: He does assert this fellowship with the Father, and with the Son; with the most ingenious asseveration;
Because their fellowship was with the Father, and with the Son: He does assert this fellowship with the Father, and with the Son; with the most ingenious asseveration;
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1994
And truly our fellowship, may be you will think this no great matter, truly our fellowship is with the Father,
And truly our fellowship, may be you will think this not great matter, truly our fellowship is with the Father,
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1995
and with His Son Jesus Christ. And so in that known place in the 1 Corinths: 10.16. The cup of blessing which we bless, is it not the Communion of the Blood of Christ? (As you reade it) 'tis the same word fellowship: And in the 1 Cor. 1.9. ver.
and with His Son jesus christ. And so in that known place in the 1 Corinths: 10.16. The cup of blessing which we bless, is it not the Communion of the Blood of christ? (As you read it) it's the same word fellowship: And in the 1 Cor. 1.9. ver.
cc p-acp po31 n1 np1 np1. cc av p-acp cst j-vvn n1 p-acp dt crd n2: crd. dt n1 pp-f n1 r-crq pns12 vvb, vbz pn31 xx dt n1 pp-f dt n1 pp-f np1? (c-acp pn22 vvb pn31) pn31|vbz dt d n1 n1: cc p-acp dt crd np1 crd. fw-la.
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1996
'tis said, God is faithful, by whom ye are called unto the fellowship of His Son Jesus Christ our Lord:
it's said, God is faithful, by whom you Are called unto the fellowship of His Son jesus christ our Lord:
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1997
The same word there too, The word that is used in the Acts of the Apostles, where 'tis said, That the Disciples had all things common.
The same word there too, The word that is used in the Acts of the Apostles, where it's said, That the Disciples had all things Common.
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1998
Look therefore, as it is in a Society, where they have all things Common. such is the fellowship that is between Christ, and the Saints:
Look Therefore, as it is in a Society, where they have all things Common. such is the fellowship that is between christ, and the Saints:
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1999
They have not any Sin, but it is imputed to Jesus Christ, though it be great or small:
They have not any since, but it is imputed to jesus christ, though it be great or small:
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2000
and He hath not any Grace, but it is communicated to all the Saints; hath not any Grace, but they have some Grace or other that is Answerable thereunto: This is a great matter.
and He hath not any Grace, but it is communicated to all the Saints; hath not any Grace, but they have Some Grace or other that is Answerable thereunto: This is a great matter.
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2001
Would you know the reason now? Grace for Grace, Grace Answerable to His Grace. First of all.
Would you know the reason now? Grace for Grace, Grace Answerable to His Grace. First of all.
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2002
There is a glorious, and blessed union between Christ and every Christian: a union beyond all expression.There is a glorious, and blessed Union between christ and every Christian: a Union beyond all expression.
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2003
It is compar'd indeed, unto the union that is between the Head, and the Members: the Root, and the Branches: the Husband, and the Wife: but though they come up unto what Christ intended,
It is compared indeed, unto the Union that is between the Head, and the Members: the Root, and the Branches: the Husband, and the Wife: but though they come up unto what christ intended,
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2004
yet they all fall short of this Ʋnion that is between Christ and a Christian: for the Head is not in the Members,
yet they all fallen short of this Ʋnion that is between christ and a Christian: for the Head is not in the Members,
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2005
nor the Members in the Head, mutually, but Christ in them, and they in Christ: I in you, and you in me; saith He:
nor the Members in the Head, mutually, but christ in them, and they in christ: I in you, and you in me; Says He:
ccx dt n2 p-acp dt n1, av-j, cc-acp np1 p-acp pno32, cc pns32 p-acp np1: pns11 p-acp pn22, cc pn22 p-acp pno11; vvz pns31:
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2006
It is a union of mutual in-being, not a union of affection only, such as the stones have,
It is a Union of mutual inbeing, not a Union of affection only, such as the stones have,
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2007
when they lye together in a great heap:
when they lie together in a great heap:
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2008
but rather, such as is between the wine and the water when they are put together, saving that they are not mixt together:
but rather, such as is between the wine and the water when they Are put together, Saving that they Are not mixed together:
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2009
Christ is not mixt with a Christian, a Christian is not mixt with Christ; Christ is not a Christian, a Christian is not Christ:
christ is not mixed with a Christian, a Christian is not mixed with christ; christ is not a Christian, a Christian is not christ:
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2010
but there is a union of mutual in-being. Now you know, when the fire gets into the Iron is united to it, is in it;
but there is a Union of mutual inbeing. Now you know, when the fire gets into the Iron is united to it, is in it;
cc-acp pc-acp vbz dt n1 pp-f j j. av pn22 vvb, c-crq dt n1 vvz p-acp dt n1 vbz vvn p-acp pn31, vbz p-acp pn31;
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2011
the properties of the fire are cōmunicated to the Iron;
the properties of the fire Are communicated to the Iron;
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2012
the Iron forgets his own blackness, & shines wth the shining of the fire, & burns wth the burning of the fire.
the Iron forgets his own blackness, & shines with the shining of the fire, & burns with the burning of the fire.
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2013
And as a coal, a char-coal, though it be never so dark, and black a body,
And as a coal, a charcoal, though it be never so dark, and black a body,
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2014
when the fire comes, gets into it;
when the fire comes, gets into it;
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2015
the properties of the fire are communicated to it, and it burns like the fire it self,
the properties of the fire Are communicated to it, and it burns like the fire it self,
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2016
and melts like the fire it self, and shines like the fire it self.
and melts like the fire it self, and shines like the fire it self.
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2017
So, when the Lord Jesus Christ is united to a soul, look what Excellencies there are in Christ, what Graces in Christ, the same are Communicated to it:
So, when the Lord jesus christ is united to a soul, look what Excellencies there Are in christ, what Graces in christ, the same Are Communicated to it:
np1, c-crq dt n1 np1 np1 vbz vvn p-acp dt n1, vvb r-crq n2 a-acp vbr p-acp np1, r-crq n2 p-acp np1, dt d vbr vvn p-acp pn31:
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2018
the soul shines with Christs shining, and warms with His warming; there is Grace Answerable for His Grace.
the soul shines with Christ shining, and warms with His warming; there is Grace Answerable for His Grace.
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2019
You know, there was a blessed union between the second Person, and our Nature, our flesh, the second Person takes our Nature upon him,
You know, there was a blessed Union between the second Person, and our Nature, our Flesh, the second Person Takes our Nature upon him,
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2020
and being united to our flesh, by vertue of the hypostatical union, the idioms, and properties of the one, are given to the other, God hath no flesh, God hath no blood;
and being united to our Flesh, by virtue of the hypostatical Union, the idioms, and properties of the one, Are given to the other, God hath no Flesh, God hath no blood;
cc vbg vvn p-acp po12 n1, p-acp n1 pp-f dt j n1, dt n2, cc n2 pp-f dt crd, vbr vvn p-acp dt n-jn, np1 vhz dx n1, np1 vhz dx n1;
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and yet we reade in the Acts of the Apostles, of the blood of God, because of the union:
and yet we read in the Acts of the Apostles, of the blood of God, Because of the Union:
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2022
the properties of the flesh, and of mans nature are given to God. So saies the Apostle:
the properties of the Flesh, and of men nature Are given to God. So Says the Apostle:
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He that descended is the same also that ascended. God does not descend, for He is every where;He that descended is the same also that ascended. God does not descend, for He is every where;
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2024
but by reason of the union, what is proper to the flesh is given to God.
but by reason of the Union, what is proper to the Flesh is given to God.
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And so now, in this mistical Ʋnion, there being such a glorious, and blessed union, between Christ and a Christian;
And so now, in this mystical Ʋnion, there being such a glorious, and blessed Union, between christ and a Christian;
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whatsoever Grace, or Excellency, or property is in Christ Himself, there is an Answerableness of Grace,
whatsoever Grace, or Excellency, or property is in christ Himself, there is an Answerableness of Grace,
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2027
an excellency wrought in the heart of every Christian; he hath Grace for Grace, he hath stamp for stamp. And again, Secondly.
an excellency wrought in the heart of every Christian; he hath Grace for Grace, he hath stamp for stamp. And again, Secondly.
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The Lord Jesus Christ is our second Adam, a Common person between God and us. Now look as it was concerning our fore-father Adam, being a Common person;The Lord jesus christ is our second Adam, a Common person between God and us. Now look as it was Concerning our forefather Adam, being a Common person;
dt n1 np1 np1 vbz po12 ord np1, dt j n1 p-acp np1 cc pno12. av vvb c-acp pn31 vbds vvg po12 n1 np1, vbg dt j n1;
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look what nature he had, we have:
look what nature he had, we have:
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He was made up of soul and body; and so are we, His body had legs, and arms, and other members; and we have member for member; we have head for head, and arms for arms, and legs for legs: And so, he sinning, we have sin for his sin, pride for his pride, and unbelief for his unbelief; because he was a Common person.
He was made up of soul and body; and so Are we, His body had legs, and arms, and other members; and we have member for member; we have head for head, and arms for arms, and legs for legs: And so, he sinning, we have since for his since, pride for his pride, and unbelief for his unbelief; Because he was a Common person.
pns31 vbds vvn a-acp pp-f n1 cc n1; cc av vbr pns12, po31 n1 vhd n2, cc n2, cc j-jn n2; cc pns12 vhb n1 p-acp n1; pns12 vhb n1 p-acp n1, cc n2 p-acp n2, cc n2 p-acp n2: cc av, pns31 vvg, pns12 vhb n1 p-acp po31 n1, n1 p-acp po31 n1, cc n1 p-acp po31 n1; c-acp pns31 vbds dt j n1.
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So I say, Jesus Christ, being our Second Adam; look what Grace he had, the Saints have;
So I say, jesus christ, being our Second Adam; look what Grace he had, the Saints have;
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they have Grace for His Grace, they have Holiness for His Holiness. The Apostle saies, in the 5. of the Romans: That as by one mans offence, death came:
they have Grace for His Grace, they have Holiness for His Holiness. The Apostle Says, in the 5. of the Romans: That as by one men offence, death Come:
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So through the gift of Grace, Grace hath abounded. But not as the offence: (saies he at the 15. verse) So also is the Free-gift:
So through the gift of Grace, Grace hath abounded. But not as the offence: (Says he At the 15. verse) So also is the Free gift:
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For if through the offence of one man, many be dead;
For if through the offence of one man, many be dead;
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much more the Grace of God, and the gift by Grace, which is by one man Jesus Christ, hath abounded unto many. much more the Grace of God, and the gift by Grace, which is by one man jesus christ, hath abounded unto many.
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Now, if we should not have Grace for Grace from Christ, as we had sin for sin from the first Adam; how should Grace superabound? Our Lord and Savior Christ saies himself, I have life in my Self, The Son hath life in Himself:
Now, if we should not have Grace for Grace from christ, as we had since for sin from the First Adam; how should Grace superabound? Our Lord and Saviour christ Says himself, I have life in my Self, The Son hath life in Himself:
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which laid to that expression which you have in the 1. of Genesis, speaks to our purpose; which laid to that expression which you have in the 1. of Genesis, speaks to our purpose;
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the 11. and 12. verses, God said, Let the Earth bring forth grass, the herb yeelding seed,
the 11. and 12. Verses, God said, Let the Earth bring forth grass, the herb yielding seed,
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and the fruit-tree yeelding fruit after his kind, whose seed is in it self: And so again, at the 12. verse, Whose seed was in it self. and the Fruit-tree yielding fruit After his kind, whose seed is in it self: And so again, At the 12. verse, Whose seed was in it self.
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That is, these Creatures had a power in themselves to bring forth their like.
That is, these Creatures had a power in themselves to bring forth their like.
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And so saies Jesus Christ, as other Creatures had seed in themselves to bring forth their like: So have I life in my Self,
And so Says jesus christ, as other Creatures had seed in themselves to bring forth their like: So have I life in my Self,
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and am able to bring forth my like; and so He does:
and am able to bring forth my like; and so He does:
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for He is our Second Adam; and therefore, as we had sin for sin from the First Adam; we must have Grace for Grace from the Second Adam also. Thirdly.
for He is our Second Adam; and Therefore, as we had since for since from the First Adam; we must have Grace for Grace from the Second Adam also. Thirdly.
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There is an incomparable, and glorious, blessed love between Christ and a Christian. Love, loves to make a thing loved to be like it self.There is an incomparable, and glorious, blessed love between christ and a Christian. Love, loves to make a thing loved to be like it self.
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Love in an Inferiour is of an Imitating Nature: and love in a Superiour is of a Similitating Nature.
Love in an Inferior is of an Imitating Nature: and love in a Superior is of a Similitating Nature.
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Now therefore, if there be love between Christ and a Christian, they must needs be very like; and love there is:
Now Therefore, if there be love between christ and a Christian, they must needs be very like; and love there is:
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Christ loves the Saints above all the world; and the Saints love Christ above all the world. Only Christs love exceeds:
christ loves the Saints above all the world; and the Saints love christ above all the world. Only Christ love exceeds:
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for when the Spouse speaks of Christ in the Canticles, she cals Him, My beloved, in the Concrete: but when He speaks of her, He cals her my love my dove, in the Abstract. Jesus Christ had loving thoughts towards the Saints before the world was:
for when the Spouse speaks of christ in the Canticles, she calls Him, My Beloved, in the Concrete: but when He speaks of her, He calls her my love my dove, in the Abstract. jesus christ had loving thoughts towards the Saints before the world was:
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as ye reade in the 8. of the Proverbs, and the 29. verse. Saies wisdom, (and so Christ) there:
as you read in the 8. of the Proverbs, and the 29. verse. Says Wisdom, (and so christ) there:
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When He gave to the Sea His Decree, that the waters should not pass His Commandement: When He gave to the Sea His decree, that the waters should not pass His Commandment:
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when He appointed the foundations of the earth: Then I was by Him, as one brought up with Him:
when He appointed the foundations of the earth: Then I was by Him, as one brought up with Him:
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I was daily His delight (verse the 31.) Rejoycing in the habitable part of His earth:
I was daily His delight (verse the 31.) Rejoicing in the habitable part of His earth:
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and my delights were with the sons of men. and my delights were with the Sons of men.
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Jesus Christ was then in the bosom of His Father, He had enough to take up His heart with full delight;
jesus christ was then in the bosom of His Father, He had enough to take up His heart with full delight;
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and yet notwithstanding, before the Saints were, His love was towards them, and His delight was in them:
and yet notwithstanding, before the Saints were, His love was towards them, and His delight was in them:
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Surely, if He loved them so much before they had a being, when they have a being, He will exercise,
Surely, if He loved them so much before they had a being, when they have a being, He will exercise,
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and put forth that old, and ancient love of His in more abundance, towards them. When a man loves a Maid, or a Virgin:
and put forth that old, and ancient love of His in more abundance, towards them. When a man loves a Maid, or a Virgae:
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while she is in her fathers house, she is set a part for him:
while she is in her Father's house, she is Set a part for him:
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but now afterward, when she leaves her fathers house, and all her kindred, that she may only cleave unto him;
but now afterwards, when she leaves her Father's house, and all her kindred, that she may only cleave unto him;
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then his heart is drawn out more:
then his heart is drawn out more:
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How am I ingaged (saies he) to love this woman, that hath left all the world to come unto me.
How am I engaged (Says he) to love this woman, that hath left all the world to come unto me.
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So there was love in Christ towards the Saints while they were but set a part for Him in Gods Decree: but now when they shall leave their fathers house for Him, will He not then delight in them? See what is said in the 45. Psalm: Hearken, O daughter, (at the 10. verse) and consider, and incline thine ear:
So there was love in christ towards the Saints while they were but Set a part for Him in God's decree: but now when they shall leave their Father's house for Him, will He not then delight in them? See what is said in the 45. Psalm: Harken, Oh daughter, (At the 10. verse) and Consider, and incline thine ear:
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forget also thine own people, and thy fathers house:
forget also thine own people, and thy Father's house:
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So shall the King greatly desire, (or delight) in thy beauty. But delight in them, and love them he cannot;So shall the King greatly desire, (or delight) in thy beauty. But delight in them, and love them he cannot;
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unless they be like unto him:
unless they be like unto him:
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for the lover loves to make a thing loved to be like himself, or himself to be like to it:
for the lover loves to make a thing loved to be like himself, or himself to be like to it:
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The lover would (if he could) melt himself into a One-ness with the thing loved.
The lover would (if he could) melt himself into a Oneness with the thing loved.
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Indeed our love is scant, and we cannot do it.
Indeed our love is scant, and we cannot do it.
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Moses, (of whom the Law is signified) might chip, and pare his wives nailes,Moses, (of whom the Law is signified) might chip, and pare his wives nails,
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but he could not change her countenance. A man may love his wife, and bestow much upon her;
but he could not change her countenance. A man may love his wife, and bestow much upon her;
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but he is not able to change her countenance, to make her to be like himself:
but he is not able to change her countenance, to make her to be like himself:
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But Jesus Christ hath this happiness above all the world;
But jesus christ hath this happiness above all the world;
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His love hath this happiness above all other love, that He is able to melt the person loved, the soul loved into His own likeness:
His love hath this happiness above all other love, that He is able to melt the person loved, the soul loved into His own likeness:
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and therefore, wherever Jesus Christ sets His heart upon any soul, to delight in any; He draws His Image upon them, makes the soul to be like unto Him:
and Therefore, wherever jesus christ sets His heart upon any soul, to delight in any; He draws His Image upon them, makes the soul to be like unto Him:
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what Grace He hath Himself, He does communicate it unto that soul, that there is an Answerableness of Grace, Even Grace for Grace.
what Grace He hath Himself, He does communicate it unto that soul, that there is an Answerableness of Grace, Even Grace for Grace.
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Again, There is the same Spirit in a Christian, that is in Christ. I will send (saies He) the Comforter, the Spirit of truth,
Again, There is the same Spirit in a Christian, that is in christ. I will send (Says He) the Comforter, the Spirit of truth,
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and He shall come unto you. The Spirit does not only come to them; but is said to dwel in them, and to be shed abroad upon their hearts.and He shall come unto you. The Spirit does not only come to them; but is said to dwell in them, and to be shed abroad upon their hearts.
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Now if a Beast had the spirit, and the soul of a man; he would work like a man, he would speak like a man:
Now if a Beast had the Spirit, and the soul of a man; he would work like a man, he would speak like a man:
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and if a Plant, if a Tree, if an Herb had the life of a Beast;
and if a Plant, if a Tree, if an Herb had the life of a Beast;
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it would tast like a Beast:
it would taste like a Beast:
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And if a Stone, if that had the life of a Plant, it would grow like a Plant. So now,
And if a Stone, if that had the life of a Plant, it would grow like a Plant. So now,
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if a Christian have the Spirit of Christ, he must work like Christ, he must needs be like Christ:
if a Christian have the Spirit of christ, he must work like christ, he must needs be like christ:
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Now the same Spirit He hath, a Christian hath the same Spirit with Christ, and therefore needs must be like unto Him,
Now the same Spirit He hath, a Christian hath the same Spirit with christ, and Therefore needs must be like unto Him,
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and have Grace for His Grace. Somewhat in a Christian, Answerable to every Grace of Christ. You will say unto me:
and have Grace for His Grace. Somewhat in a Christian, Answerable to every Grace of christ. You will say unto me:
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How can this be? indeed it holds forth abundance of comfort unto the Saints, and an incouragement to all, to be so:
How can this be? indeed it holds forth abundance of Comfort unto the Saints, and an encouragement to all, to be so:
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But how can this be? There are some Incommunicable Properties, Personal Excellencies of Christ; Are all men Saviors? Are all men Mediators? Are all men Christs?
But how can this be? There Are Some Incommunicable Properties, Personal Excellencies of christ; are all men Saviors? are all men Mediators? are all men Christ?
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No, We must therefore so understand it, in things that man is capable of:
No, We must Therefore so understand it, in things that man is capable of:
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We have member for member with Adam, every man, head for his head, and legs for his legs; but every man is not the first Adam, that every man is not capable of.
We have member for member with Adam, every man, head for his head, and legs for his legs; but every man is not the First Adam, that every man is not capable of.
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So Jesus Christ, He is made like to us, but He is not a sinner, that He was not capable of:
So jesus christ, He is made like to us, but He is not a sinner, that He was not capable of:
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And so we have grace for grace, Answerable Grace; 'tis to be understood in things that we are capable of:
And so we have grace for grace, Answerable Grace; it's to be understood in things that we Are capable of:
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We are not Saviors, we are not Mediators, we are not Christs. In some of those things that we are not capable of:
We Are not Saviors, we Are not Mediators, we Are not Christ. In Some of those things that we Are not capable of:
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yet there is somewhat in a Christian, that in some other kind is Answerable thereunto: As now for example, When our Lord and Savior Christ was Baptized, the Heavens opened,
yet there is somewhat in a Christian, that in Some other kind is Answerable thereunto: As now for Exampl, When our Lord and Saviour christ was Baptised, the Heavens opened,
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and the holy-Ghost fell down upon Him in the shape of a Dove:
and the Holy Ghost fell down upon Him in the shape of a Dove:
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The holy-Ghost does not so fall down upon men now, but yet 'tis shed abroad in the hearts of all that are godly.
The Holy Ghost does not so fallen down upon men now, but yet it's shed abroad in the hearts of all that Are godly.
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He is the great King, and the Priest, and the Prophet of his Church:
He is the great King, and the Priest, and the Prophet of his Church:
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All the Saints are Kings, and Priests, and Prophets; but not to that heighth as He was.
All the Saints Are Kings, and Priests, and prophets; but not to that height as He was.
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To open this a little, that I may cleere the point.
To open this a little, that I may clear the point.
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Is our Lord and Savior Christ a Prophet? and as a Prophet does He teach His people? the Saints;
Is our Lord and Saviour christ a Prophet? and as a Prophet does He teach His people? the Saints;
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in that of the Revelation, The Two Witnesses are said to Prophesie in sackcloth. They are said to Prophesie too.
in that of the Revelation, The Two Witnesses Are said to Prophesy in Sackcloth. They Are said to Prophesy too.
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Is our Lord and Savior Christ a King? and as a King, does He Over-come, and subdue Satan? and our lusts? and the world? So do the Saints too.
Is our Lord and Saviour christ a King? and as a King, does He Overcome, and subdue Satan? and our Lustiest? and the world? So do the Saints too.
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This is your Victory wherby ye Over-come the world, even your Faith. This is your Victory whereby you Overcome the world, even your Faith.
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As a King, Does he, Over-come, and sit down in His Throne? So do they too:
As a King, Does he, Overcome, and fit down in His Throne? So do they too:
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In the 3. of the Revelations, and the 21. verse: To him that overcometh will I grant to sit with me in my Throne;
In the 3. of the Revelations, and the 21. verse: To him that Overcometh will I grant to fit with me in my Throne;
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even as I also overcame, and am set down with My Father in His Throne. even as I also overcame, and am Set down with My Father in His Throne.
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(Mark I pray;) Christ hath a Throne on Earth: (Saies He) As Lovercame,
(Mark I pray;) christ hath a Throne on Earth: (Says He) As Lovercame,
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and am set down with my Father in His Throne in Heaven: So those that overcome shall sit down;
and am Set down with my Father in His Throne in Heaven: So those that overcome shall fit down;
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That is, have Communion. Many shall come from the East, and from the West; and shall sit down with Abraham, and Isaac:
That is, have Communion. Many shall come from the East, and from the West; and shall fit down with Abraham, and Isaac:
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That is, have Communion with them.
That is, have Communion with them.
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So here, To him that overcomes, wil I grant to sit down with me in my Throne:
So Here, To him that overcomes, will I grant to fit down with me in my Throne:
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They shal have Cōmunion with Jesus Christ in his Throne.
They shall have Communion with jesus christ in his Throne.
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As a King, does the Lord Jesus Christ Rule the Nations, and break them in pieces with a rod of iron? So shall the Saints do in their generation, and in their way.
As a King, does the Lord jesus christ Rule the nations, and break them in Pieces with a rod of iron? So shall the Saints do in their generation, and in their Way.
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Look I pray into the 2d of the Revelation, the 26. verse: And he that overcometh, and keepeth my works unto the end;
Look I pray into the 2d of the Revelation, the 26. verse: And he that Overcometh, and Keepeth my works unto the end;
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To him will I give power over the Nations. And he shall rule them with a rod of iron: To him will I give power over the nations. And he shall Rule them with a rod of iron:
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(Mark) And he shall rule them with a rod of iron:
(Mark) And he shall Rule them with a rod of iron:
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As the vessel of a potter shall they be broken to shivers, even as I received of my Father. As the vessel of a potter shall they be broken to shivers, even as I received of my Father.
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He does not say, Even as I received this Doctrine of my Father, but as I (which you reade of in the second Psalm ) received this Power from my Father:
He does not say, Even as I received this Doctrine of my Father, but as I (which you read of in the second Psalm) received this Power from my Father:
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they shall communicate with me in this Power: Even as I received of my Father, So shall they receive it;
they shall communicate with me in this Power: Even as I received of my Father, So shall they receive it;
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they shall have Communion with Him in this.
they shall have Communion with Him in this.
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Is Jesus Christ a Priest? and as a Priest, Does He Sacrifice? So do the Saints too.
Is jesus christ a Priest? and as a Priest, Does He Sacrifice? So do the Saints too.
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The Apostle Exhorts the Romans, That they offer up themselves a reasonable sacrifice.
The Apostle Exhorts the Romans, That they offer up themselves a reasonable sacrifice.
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As a Priest, does He make Intercession? So 'tis said concerning the Saints, in the 8. of the Romans: The Spirit of God that is upon them, makes Intercession with groans that cannot be exprest.
As a Priest, does He make Intercession? So it's said Concerning the Saints, in the 8. of the Romans: The Spirit of God that is upon them, makes Intercession with groans that cannot be expressed.
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As a Priest, does Jesus Christ, as our great high-Priest, Enter into the Holy of Holiest? that you will say belonged unto the Priest alone,
As a Priest, does jesus christ, as our great high-Priest, Enter into the Holy of Holiest? that you will say belonged unto the Priest alone,
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and none might enter into the Holiest, and the Holy of Holiest but the Priest. So do the Saints too:
and none might enter into the Holiest, and the Holy of Holiest but the Priest. So do the Saints too:
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See I pray, what Communion, and fellowship the Saints have with Jesus Christ: Saies he, in the 10. of the Heb. and the 19. ver.
See I pray, what Communion, and fellowship the Saints have with jesus christ: Says he, in the 10. of the Hebrew and the 19. ver.
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Having therefore, Brethren, boldness to enter into the Holiest by the Blood of Jesus; Having Therefore, Brothers, boldness to enter into the Holiest by the Blood of jesus;
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by a new and living way &c. Is our high Priest entered into the Holy of Hollest as a high Priest? You shall have Communion in His Priestly Office too:by a new and living Way etc. Is our high Priest entered into the Holy of Hollest as a high Priest? You shall have Communion in His Priestly Office too:
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and as He entered into the Holy of Holiest: so shall you too. Thus you see, there is an Answerableness in the Saints, with what is in Christ.
and as He entered into the Holy of Holiest: so shall you too. Thus you see, there is an Answerableness in the Saints, with what is in christ.
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And indeed, herein does our Spiritual Regeneration, go beyond our Generation: For, though a child be like unto the father in this, that he is a man like the father,
And indeed, herein does our Spiritual Regeneration, go beyond our Generation: For, though a child be like unto the father in this, that he is a man like the father,
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and he hath a head like the father, and arms, and legs like the father: yet his feature may not be like the fathers, lineaments not alike:
and he hath a head like the father, and arms, and legs like the father: yet his feature may not be like the Father's, lineaments not alike:
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But now, in our Spiritual Regeneration, there is such a likeness;
But now, in our Spiritual Regeneration, there is such a likeness;
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as whatsoever Grace, or Holiness is in Jesus Christ, there is somewhat in all the Saints that is Answerable thereunto. By way of Application then: If this be so;
as whatsoever Grace, or Holiness is in jesus christ, there is somewhat in all the Saints that is Answerable thereunto. By Way of Application then: If this be so;
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That the Saints do receive from Christs Fulness, Grace for Grace; Grace Answerable to the Grace of Christ:
That the Saints do receive from Christ Fullness, Grace for Grace; Grace Answerable to the Grace of christ:
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That whatsoever Grace, or holiness there is in Christ, there is somewhat in all the Saints that is Answerable thereunto.
That whatsoever Grace, or holiness there is in christ, there is somewhat in all the Saints that is Answerable thereunto.
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Then what abundance of men and women are there, even living under the Gospel, that have no present share of saving interest in Jesus Christ.
Then what abundance of men and women Are there, even living under the Gospel, that have no present share of Saving Interest in jesus christ.
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Me thinks I hear this Doctrine crying aloud, and saying, stand by profane men, stand by:
Me thinks I hear this Doctrine crying aloud, and saying, stand by profane men, stand by:
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You that are meerly Civil, and moral people, stand by: And all Hypocrites, stand by: as having no share and interest in Jesus Christ. As for Profane men:
You that Are merely Civil, and moral people, stand by: And all Hypocrites, stand by: as having no share and Interest in jesus christ. As for Profane men:
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they will be Drunk, and Swear, and commit Adultery and Lye, and break the Sabbath: But would Jesus Christ do so? They count it the life of their life,
they will be Drunk, and Swear, and commit Adultery and Lie, and break the Sabbath: But would jesus christ do so? They count it the life of their life,
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and the soul of their soul, to be at a merry meeting, a jovial meeting:
and the soul of their soul, to be At a merry meeting, a jovial meeting:
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but would Jesus Christ do so? When Jesus Christ was upon the earth, He went up and down doing good, and scattering good, communicating good;
but would jesus christ do so? When jesus christ was upon the earth, He went up and down doing good, and scattering good, communicating good;
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and they go up and down scattering their sins: and is this Grace for Grace? is this Answerable? I appeal to you.
and they go up and down scattering their Sins: and is this Grace for Grace? is this Answerable? I appeal to you.
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As for those that are meerly Civil, Moral: Though they will not swear great, and gross Oathes;
As for those that Are merely Civil, Moral: Though they will not swear great, and gross Oaths;
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yet swear by their faith, and by their Troth: but would Jesus Christ do so? They carry a secret spleen,
yet swear by their faith, and by their Troth: but would jesus christ do so? They carry a secret spleen,
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and envy at the power of godliness, and those that have it:
and envy At the power of godliness, and those that have it:
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but would Jesus Christ do so? They frame up their Religion, and their Worship according to the Times; if Authority comand it, they will they will do it whatever it be:
but would jesus christ do so? They frame up their Religion, and their Worship according to the Times; if authority command it, they will they will do it whatever it be:
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but would Iesus Christ do so? When Iesus Christ was upon the earth, He was Zealous, The Zeal of thine house hath eaten me up:
but would Iesus christ do so? When Iesus christ was upon the earth, He was Zealous, The Zeal of thine house hath eaten me up:
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but they are formal, and they are Luke-warm: Oh! is this Grace for Grace? is this your Answer ableness? and are these in Iesus Christ? As for those that are Hypocrites: They have alwaies some secret sin or other, some back-door or other that they may go out at: but they Are formal, and they Are Lukewarm: Oh! is this Grace for Grace? is this your Answer ableness? and Are these in Iesus christ? As for those that Are Hypocrites: They have always Some secret since or other, Some backdoor or other that they may go out At:
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but had lesus Christ so? They lie contemplating, and chewing of the Devils Cud; and are indulgent to their base thoughts, their sinful thoughts;
but had Jesus christ so? They lie contemplating, and chewing of the Devils Cud; and Are indulgent to their base thoughts, their sinful thoughts;
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but was Iesus Christ so? They savour gifts, and expressions more then Graces:
but was Iesus christ so? They savour Gifts, and expressions more then Graces:
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but did jesus Christ do so? They, though they seem to be mortified, and dead unto the grosser part of the world, meat, drink, and clothes: yet they are no way mortified,
but did Jesus christ do so? They, though they seem to be mortified, and dead unto the grosser part of the world, meat, drink, and clothes: yet they Are no Way mortified,
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and dead unto the finer part of the world, their Names, and their Credits: Was it thus with Jesus Christ? Indeed an Hypocrite, through the strength of Education, living under the Gospel, may set himself to imitate Christ:
and dead unto the finer part of the world, their Names, and their Credits: Was it thus with jesus christ? Indeed an Hypocrite, through the strength of Education, living under the Gospel, may Set himself to imitate christ:
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but there is an Artificial imitation; and a Natural resemblance. A father may have two sons;
but there is an Artificial imitation; and a Natural resemblance. A father may have two Sons;
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The one that is unlike him, but imitates him: the other that does naturally resemble the father, and imitate him too:
The one that is unlike him, but imitates him: the other that does naturally resemble the father, and imitate him too:
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Such are the Saints, being made partakers of the Divine Nature; they naturally care for the things of Christ: hypocrites do not so. Behold!
Such Are the Saints, being made partakers of the Divine Nature; they naturally care for the things of christ: Hypocrites do not so. Behold!
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here's the Character of a Christian indeed, he hath Grace for Grace, whatever Grace there is in Christ, he hath somewhat Answerable thereunto.
here's the Character of a Christian indeed, he hath Grace for Grace, whatever Grace there is in christ, he hath somewhat Answerable thereunto.
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Oh! how few men and women are there in the world, that have a saving share and interest in Jesus Christ! Secondly. If this Doctrine be true:
Oh! how few men and women Are there in the world, that have a Saving share and Interest in jesus christ! Secondly. If this Doctrine be true:
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What a happy, and blessed thing is it for a man to be in Christ! Behold! the Dignity of the Saints! Beloved!
What a happy, and blessed thing is it for a man to be in christ! Behold! the Dignity of the Saints! beloved!
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here's glory on this side glory; 'tis the glory, and the honor of a man to be like to God:
here's glory on this side glory; it's the glory, and the honour of a man to be like to God:
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'tis the glory, and honor of a Disciple to be like his Master: 'tis the glory, and honor of a Child to be like his father:
it's the glory, and honour of a Disciple to be like his Master: it's the glory, and honour of a Child to be like his father:
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'tis the glory, and honor of a Christian to be like unto Jesus Christ: Every Christian, hath the Image of Christ drawn upon him.
it's the glory, and honour of a Christian to be like unto jesus christ: Every Christian, hath the Image of christ drawn upon him.
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Had our Lord Iesus, the Great, & Mighty Potentate, only come by a poor soul, and cast His Skirt over him, and said unto the soul, wear thou my Livery:
Had our Lord Iesus, the Great, & Mighty Potentate, only come by a poor soul, and cast His Skirt over him, and said unto the soul, wear thou my Livery:
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it had bin a great honor to belong to Christ, to wear His Livery: But behold!
it had been a great honour to belong to christ, to wear His Livery: But behold!
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here's more than so, the Saints do not only wear His Livery, but they have His Grace:
here's more than so, the Saints do not only wear His Livery, but they have His Grace:
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and their Grace is of the same nature with the very Grace of Christ;
and their Grace is of the same nature with the very Grace of christ;
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as our Grace should a bin of the same nature with Adams, if Adam had stood.
as our Grace should a been of the same nature with Adams, if Adam had stood.
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Yea, not only their Grace is of the same nature; but look what Grace Christ had, they have Answerable to it.
Yea, not only their Grace is of the same nature; but look what Grace christ had, they have Answerable to it.
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Had this great and royal Loadstone, that draws all mens hearts after him; only touch't our hearts that we might have followed him;
Had this great and royal Loadstone, that draws all men's hearts After him; only touched our hearts that we might have followed him;
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what a Mercy had it bin! But behold! here is more than so: the Saints they have Grace for Grace;
what a Mercy had it been! But behold! Here is more than so: the Saints they have Grace for Grace;
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whatsoever Grace, or holiness there is in Christ, somewhat in a Christian Answerable thereunto. Oh! Dignity! Oh! Dignity!
whatsoever Grace, or holiness there is in christ, somewhat in a Christian Answerable thereunto. Oh! Dignity! Oh! Dignity!
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how can a Christian but be welcome to God the Father, that does not come only in the Name of Christ to Him;
how can a Christian but be welcome to God the Father, that does not come only in the Name of christ to Him;
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but brings the Image of Christ too with him, Grace for Grace.
but brings the Image of christ too with him, Grace for Grace.
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Oh! who would not be Incouraged to get into Jesus Christ? Oh! you that are in Christ, do you know what priviledges you walk under every day? You, sometimes, are ready to envy at the men of the world:
Oh! who would not be Encouraged to get into jesus christ? Oh! you that Are in christ, do you know what privileges you walk under every day? You, sometime, Are ready to envy At the men of the world:
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but I pray, Would you now change your condition with them? Such a one, he hath passion for passion; and pride for pride; and sin for sin with the world:
but I pray, Would you now change your condition with them? Such a one, he hath passion for passion; and pride for pride; and sin for sin with the world:
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and you have, Grace for Grace with Jesus Christ. Here's Dignity! here's Priviledge indeed! But you will say; All Dignity cals for Duty: Suppose it be so;
and you have, Grace for Grace with jesus christ. Here's Dignity! here's Privilege indeed! But you will say; All Dignity calls for Duty: Suppose it be so;
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That whatsoever Grace, and holiness there is in Christ, there is somewhat Answerable in my soul:
That whatsoever Grace, and holiness there is in christ, there is somewhat Answerable in my soul:
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Oh! what is my Duty now that does flow from hence?
Oh! what is my Duty now that does flow from hence?
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Surely, you cannot be proud of it, for then you shal not be like to Christ;
Surely, you cannot be proud of it, for then you shall not be like to christ;
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Who though He thought it no robbery to be equal with God the Father; He humbled Himself, & became of no reputation.
Who though He Thought it no robbery to be equal with God the Father; He humbled Himself, & became of no reputation.
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Beloved, you know that all Talents lents are to be improved; and the greater the Talent, the more improvement is to be made;
beloved, you know that all Talents Lents Are to be improved; and the greater the Talon, the more improvement is to be made;
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and improvement is to be made of the same kind.
and improvement is to be made of the same kind.
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'Tis our wisedom to observe what work God is a doing upon our souls, and to help forward that work.
It's our Wisdom to observe what work God is a doing upon our Souls, and to help forward that work.
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If God be working Faith in our hearts, it is our duty to help forward the work of Beleeving. If God be working Patience in our hearts, 'tis our duty to help forward the work of Patience. Look now, what work that is, that God is doing in our hearts, and lives for us;
If God be working Faith in our hearts, it is our duty to help forward the work of Believing. If God be working Patience in our hearts, it's our duty to help forward the work of Patience. Look now, what work that is, that God is doing in our hearts, and lives for us;
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that work we are bound to help forward: Now hath (therfore) God drawn the Image of Jesus Christ upon your hearts,
that work we Are bound to help forward: Now hath (Therefore) God drawn the Image of jesus christ upon your hearts,
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so that there is an habitual likeness in your souls unto Jesus Christ? Then it is your duty to labor for an actual likeness;
so that there is an habitual likeness in your Souls unto jesus christ? Then it is your duty to labour for an actual likeness;
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to be like unto Him in all your working; to live as He lived; and to do as He did;
to be like unto Him in all your working; to live as He lived; and to do as He did;
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and to speak as He spake: labor more and more to be like unto Him in your lives.
and to speak as He spoke: labour more and more to be like unto Him in your lives.
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And if you say, How should that be? The Apostle tells you:
And if you say, How should that be? The Apostle tells you:
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Whom beholding, as in a glass, we are changed from glory to glory, according to His own Image: Whom beholding, as in a glass, we Are changed from glory to glory, according to His own Image:
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The serious, frequent beholding of Jesus Christ, is the only way to be like unto Him Beloved!
The serious, frequent beholding of jesus christ, is the only Way to be like unto Him beloved!
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your lives, they are divided into two parts:
your lives, they Are divided into two parts:
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There is a Doing part: and a Suffering part: As Christs Obedience was divided into Active, and Passive Obedience.
There is a Doing part: and a Suffering part: As Christ obedience was divided into Active, and Passive obedience.
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Would you in the Doing part of your life be like unto Christ? Behold Him in His Doing: Omnis Christi Actio, est instructio.
Would you in the Doing part of your life be like unto christ? Behold Him in His Doing: Omnis Christ Actio, est Instruction.
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Every Action of Christ may be our instruction: Nothing in Christ not imitable; some things more especially. For Example:
Every Actium of christ may be our instruction: Nothing in christ not imitable; Some things more especially. For Exampl:
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Our Lord and Savior Christ, He made it His great business and design, To bear witness to the Truth:
Our Lord and Saviour christ, He made it His great business and Design, To bear witness to the Truth:
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For this Cause came I into the world, That I might bear witness unto the Truth. For this Cause Come I into the world, That I might bear witness unto the Truth.
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Again, He would stoop to any work, though it lay much below Him: wasn His Disciples feet:
Again, He would stoop to any work, though it lay much below Him: wasn His Disciples feet:
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lay His Excellencies, at the feet of their Infirmities. Again, When He went upon any work, He was much in Prayer first. Judas knew His Praying place.
lay His Excellencies, At the feet of their Infirmities. Again, When He went upon any work, He was much in Prayer First. Judas knew His Praying place.
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And when He was at Gods work, He would not know His own Natural Relations: And therefore saies He to His Mother, Moman, My time is not yet come:
And when He was At God's work, He would not know His own Natural Relations: And Therefore Says He to His Mother, Moman, My time is not yet come:
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He does not say, Mother, My time is not yet come: but Woman. in Gods Work, He would not know His owne Naturall Relations.
He does not say, Mother, My time is not yet come: but Woman. in God's Work, He would not know His own Natural Relations.
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If He had to deal with man: He had a high esteem of the Saints though they were never so low:
If He had to deal with man: He had a high esteem of the Saints though they were never so low:
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And He had a low esteem of the wicked, though they were never so rich. He did (again) so exercise one Grace, as He might exercise another.
And He had a low esteem of the wicked, though they were never so rich. He did (again) so exercise one Grace, as He might exercise Another.
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He would so rejoyce in God, as He might grieve for sin; not His own, but ours:
He would so rejoice in God, as He might grieve for since; not His own, but ours:
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and He did so grieve for sin, as he might rejoyce in God. He was very Zealous, yet he was Wise too:
and He did so grieve for since, as he might rejoice in God. He was very Zealous, yet he was Wise too:
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He was wise, and yet he was Zealous too. He was a Lamb, and a Lyon: a Lamb in his own Cause;
He was wise, and yet he was Zealous too. He was a Lamb, and a lion: a Lamb in his own Cause;
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and a Lyon in Gods Cause. Oh! that in these thigns you would labor to be like unto Him. It would be infinit:
and a lion in God's Cause. Oh! that in these thigns you would labour to be like unto Him. It would be infinite:
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indeed it would be beyone me, if I should single out all his Graces that were eminent in Him.
indeed it would be beyone me, if I should single out all his Graces that were eminent in Him.
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He was a Heaven of Grace, full of shining stars.
He was a Heaven of Grace, full of shining Stars.
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Behold Him in His Doings: The only way for you to be like to Him in your Doing, is to behold Him in His Doing.
Behold Him in His Doings: The only Way for you to be like to Him in your Doing, is to behold Him in His Doing.
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And so for His Sufferings. Ye shall observe, He would not suffer till He was called unto it.
And so for His Sufferings. You shall observe, He would not suffer till He was called unto it.
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Therefore He stood so precisely upon His Time: My Time is not yet come.
Therefore He stood so precisely upon His Time: My Time is not yet come.
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And when He was called unto it, He would not be put out of His way.
And when He was called unto it, He would not be put out of His Way.
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If they cast water upon Him, it made Him flame the more; Get thee behind me Satan.
If they cast water upon Him, it made Him flame the more; Get thee behind me Satan.
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In all His sufferings, He had an especial eye to other mens good: then He went very quietly; and meekly:
In all His sufferings, He had an especial eye to other men's good: then He went very quietly; and meekly:
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As a Lamb dumb before the shearers, so He opened not His mouth. As a Lamb dumb before the shearers, so He opened not His Mouth.
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And He was more sensible (which I pray mark) of Gods withdrawing from Him in His sufferings,
And He was more sensible (which I pray mark) of God's withdrawing from Him in His sufferings,
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than of all the pains, disgrace, and misery that He did undergo. And therefore, when He was upon the Cross;
than of all the pains, disgrace, and misery that He did undergo. And Therefore, when He was upon the Cross;
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saies He, My God, My God, why hast thou forsaken me? The Sun did forsake Him too;
Says He, My God, My God, why hast thou forsaken me? The Sun did forsake Him too;
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the Sun did withdraw his light;
the Sun did withdraw his Light;
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and yet He does not say, Oh! Sun, why doest thou thus forsake me? The Disciples al forsook Him:
and yet He does not say, Oh! Sun, why dost thou thus forsake me? The Disciples all forsook Him:
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and yet He does not cry out, Thomas, Why doest thou now forsake me? Peter, why doest thou now forsake me? He cries not out of them His body was nail'd to the Cross:
and yet He does not cry out, Thomas, Why dost thou now forsake me? Peter, why dost thou now forsake me? He cries not out of them His body was nailed to the Cross:
cc av pns31 vdz xx vvi av, np1, uh-crq vd2 pns21 av vvi pno11? np1, uh-crq vd2 pns21 av vvi pno11? pns31 vvz xx av pp-f pno32 po31 n1 vbds vvn p-acp dt n1:
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and he does not cry out and say, Oh! my hands; Oh! my body; Oh! the pain that I indure:
and he does not cry out and say, Oh! my hands; Oh! my body; Oh! the pain that I endure:
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but here he cries out of this:
but Here he cries out of this:
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Oh! My God, My God, why hast thou forsaken me? He was more sensible of Gods withdrawing from Him, tnan of all the other miseries that He did indure.
Oh! My God, My God, why hast thou forsaken me? He was more sensible of God's withdrawing from Him, tnan of all the other misery's that He did endure.
uh po11 np1, po11 np1, q-crq vh2 pns21 vvn pno11? pns31 vbds av-dc j pp-f n2 vvg p-acp pno31, av pp-f d dt j-jn n2 cst pns31 vdd vvi.
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Oh! my beloved, that you would labor now, for to be like unto Jesus Christ; in your Doing: in your Suffering for to be like to Him.
Oh! my Beloved, that you would labour now, for to be like unto jesus christ; in your Doing: in your Suffering for to be like to Him.
uh po11 j-vvn, cst pn22 vmd vvi av, c-acp pc-acp vbi j p-acp np1 np1; p-acp po22 vdg: p-acp po22 vvg p-acp pc-acp vbi j p-acp pno31.
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The sight of a gracious Christ, will make us gracious, if any thing will do it.
The sighed of a gracious christ, will make us gracious, if any thing will do it.
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Labor now, to be like unto Him, more and more. This is your duty that does flow from hence.
Labour now, to be like unto Him, more and more. This is your duty that does flow from hence.
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You that are Saints, you that are Christ's, you that have received Grace for Grace; Christ expects, work for work, and doing for doing; that you should shine as He shin'd; and that you should live as He lived; that you should so walk,
You that Are Saints, you that Are Christ's, you that have received Grace for Grace; christ expects, work for work, and doing for doing; that you should shine as He shined; and that you should live as He lived; that you should so walk,
pn22 cst vbr n2, pn22 cst vbr npg1, pn22 cst vhb vvn vvb p-acp vvb; np1 vvz, vvb p-acp vvb, cc vdg p-acp vdg; cst pn22 vmd vvi c-acp pns31 vvn; cc cst pn22 vmd vvi c-acp pns31 vvn; cst pn22 vmd av vvi,
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and be in the world, that those that do live with you may say;
and be in the world, that those that do live with you may say;
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Here's a man, or woman that is like to Christ, that hath received Grace for Grace:
Here's a man, or woman that is like to christ, that hath received Grace for Grace:
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now we see this Doctrine true;
now we see this Doctrine true;
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I cannot think of any Grace of Christ, but I see it shining forth in this man and woman. This is your Duty.
I cannot think of any Grace of christ, but I see it shining forth in this man and woman. This is your Duty.
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Thirdly (by way of Application) If this be true:
Thirdly (by Way of Application) If this be true:
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That the Saints, and People of God, do receive of Christs Fulness, Even Grace for Grace: That the Saints, and People of God, do receive of Christ Fullness, Even Grace for Grace:
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How infinitly are we bound unto God the Father, for our Lord Jesus Christ!
How infinitely Are we bound unto God the Father, for our Lord jesus christ!
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glorious is the fellowship, and communion that the Saints have with Christ, (as ye heard) they have not only fellowship with Him in His sufferings, to have suffering for suffering:
glorious is the fellowship, and communion that the Saints have with christ, (as you herd) they have not only fellowship with Him in His sufferings, to have suffering for suffering:
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but they have fellowship with Him in His Graces, Grace for Grace: and this fellowship hath God the Father brought you into.
but they have fellowship with Him in His Graces, Grace for Grace: and this fellowship hath God the Father brought you into.
cc-acp pns32 vhb n1 p-acp pno31 p-acp po31 n2, vvb p-acp n1: cc d n1 vhz np1 dt n1 vvd pn22 p-acp.
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Mark therefore, that place again which you have in the 1 Cor. 1.9 God is faithful, by whom ye were called unto the fellowship of His Son Jesus Christ our Lord.
Mark Therefore, that place again which you have in the 1 Cor. 1.9 God is faithful, by whom you were called unto the fellowship of His Son jesus christ our Lord.
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By whom ye were called unto this fellowship. Therefore still the Apostle, he blesses God, the Father of our Lord Jesus Christ:
By whom you were called unto this fellowship. Therefore still the Apostle, he Blesses God, the Father of our Lord jesus christ:
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Blessed be God, and the Father of our Lord Jesus Christ. Blessed be God, and the Father of our Lord jesus christ.
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Not barely, Blessed be God, but, Blessed be God, the Father of our Lord Jesus Christ. Beloved!
Not barely, Blessed be God, but, Blessed be God, the Father of our Lord jesus christ. beloved!
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Ye know there are Two great Gifts, that the Scripture makes mention of. First God makes the world, and Man:
You know there Are Two great Gifts, that the Scripture makes mention of. First God makes the world, and Man:
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and having made man, He gives all the world to man: there's one Gift, and a great Gift.
and having made man, He gives all the world to man: there's one Gift, and a great Gift.
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Man having fallen, and lost his former Happiness; Christ comes into the world, the second Person becomes man;
Man having fallen, and lost his former Happiness; christ comes into the world, the second Person becomes man;
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and this man he gives unto the world. First He gave the world to man: And Secondly, He gives Christ, this man, unto the world:
and this man he gives unto the world. First He gave the world to man: And Secondly, He gives christ, this man, unto the world:
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and His second Gift is the greater Gift: it's a greater Gift when Jesus Christ was given unto the world,
and His second Gift is the greater Gift: it's a greater Gift when jesus christ was given unto the world,
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than that the whol world was given to man. For now, take the world; and though it hath many glorious pieces of Gods workmanship; His Power, and Wisedom:
than that the Whole world was given to man. For now, take the world; and though it hath many glorious Pieces of God's workmanship; His Power, and Wisdom:
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yet God may give all the world to man, and not give him Himself: but when He gives Jesus Christ to man, He gives Himself with Him.
yet God may give all the world to man, and not give him Himself: but when He gives jesus christ to man, He gives Himself with Him.
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Though there be many several pieces, beautiful pieces of Gods workmanship in the world;
Though there be many several Pieces, beautiful Pieces of God's workmanship in the world;
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yet they carry with them but the Footsteps of God: Oh! but Jesus Christ He is the express Image of the Father;
yet they carry with them but the Footsteps of God: Oh! but jesus christ He is the express Image of the Father;
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and when He gives this express Image unto a soul;
and when He gives this express Image unto a soul;
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as Christ is the express Image of the Father, so the soul becomes the express Image of Jesus Christ.
as christ is the express Image of the Father, so the soul becomes the express Image of jesus christ.
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Ye know what the Apostle saies, concerning our Savior Christ: (mark) In whom the fulness of the God-head dwels bodily:
You know what the Apostle Says, Concerning our Saviour christ: (mark) In whom the fullness of the Godhead dwells bodily:
pn22 vvb r-crq dt n1 vvz, vvg po12 n1 np1: (n1) p-acp ro-crq dt n1 pp-f dt n1 vvz j:
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That is, look what Attributes, and Excellencies are in God, the same are in Jesus Christ as Mediator:
That is, look what Attributes, and Excellencies Are in God, the same Are in jesus christ as Mediator:
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Whatsoever Attribute is in God, as God; the sameshines forth in Jesus Christ as Mediator. The Fulness of the God-head dwels in Christ bodily:
Whatsoever Attribute is in God, as God; the sameshines forth in jesus christ as Mediator. The Fullness of the Godhead dwells in christ bodily:
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and the Fulness of Christ dwels in every Saint Spiritually.
and the Fullness of christ dwells in every Saint Spiritually.
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Jesus Christ, He hath Perfection for Perfection; He hath Attribute for Attribute; He hath Excellency for Excellency with God the Father.
jesus christ, He hath Perfection for Perfection; He hath Attribute for Attribute; He hath Excellency for Excellency with God the Father.
np1 np1, pns31 vhz n1 p-acp n1; pns31 vhz vvb p-acp vvb; pns31 vhz n1 p-acp n1 p-acp np1 dt n1.
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And every gracious godly soul, he hath Grace for Grace from Jesus Christ: Of his Fulness have we received, Grace for Grace:
And every gracious godly soul, he hath Grace for Grace from jesus christ: Of his Fullness have we received, Grace for Grace:
cc d j j n1, pns31 vhz vvb p-acp vvb p-acp np1 np1: pp-f po31 n1 vhb pns12 vvn, vvb p-acp n1:
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As the Fulness of God the Father dwels in Him bodily, so the Fulness of Christ dwels in every Christian Spiritually.
As the Fullness of God the Father dwells in Him bodily, so the Fullness of christ dwells in every Christian Spiritually.
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And this fellwoship hath God the Father called you unto: By whom we have fellowship: this hath God the Father called you unto.
And this fellwoship hath God the Father called you unto: By whom we have fellowship: this hath God the Father called you unto.
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Oh! how infinitly are you bound unto God the Father, to honor, and bless the Father!
Oh! how infinitely Are you bound unto God the Father, to honour, and bless the Father!
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When ye look upon the Son, me thinks you should bless the Father:
When you look upon the Son, me thinks you should bless the Father:
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and when ye look upon the Pather, you should love the Son. As a mother does;
and when you look upon the Father, you should love the Son. As a mother does;
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when she looks upon her Child, she loves the father; and when she looks upon the fatehr, she loves the Child again:
when she looks upon her Child, she loves the father; and when she looks upon the fatehr, she loves the Child again:
c-crq pns31 vvz p-acp po31 n1, pns31 vvz dt n1; cc c-crq pns31 vvz p-acp dt fw-ge, pns31 vvz dt n1 av:
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So a Christian, when he looks upon Jesus Christ, he should bless the Father;
So a Christian, when he looks upon jesus christ, he should bless the Father;
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and when he looks upon the Father, he should bless Jesus Christ, and love Jesus Christ:
and when he looks upon the Father, he should bless jesus christ, and love jesus christ:
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Dear Father, thou hast not only given us thy Son, but given us thy Son in such a way, that we should have Grace for Grace, Answerable to His Grace:
Dear Father, thou hast not only given us thy Son, but given us thy Son in such a Way, that we should have Grace for Grace, Answerable to His Grace:
j-jn n1, pns21 vh2 xx av-j vvn pno12 po21 n1, cc-acp vvn pno12 po21 n1 p-acp d dt n1, cst pns12 vmd vhi n1 p-acp n1, j p-acp po31 n1:
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is this after the manner of men? Oh! therefore, why should we not all say, Blessed be God,
is this After the manner of men? Oh! Therefore, why should we not all say, Blessed be God,
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and the Father of our Lord Jesus Christ. Oh! you, you that love Jesus Christ, bless the Father:
and the Father of our Lord jesus christ. Oh! you, you that love jesus christ, bless the Father:
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and you that bless the Father, love Jesus Christ:
and you that bless the Father, love jesus christ:
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take your selves to be infinitly bound unto god the Father, who hath given you such a Christ as this, of whom you should have Grace for Grace. I have done.
take your selves to be infinitely bound unto god the Father, who hath given you such a christ as this, of whom you should have Grace for Grace. I have done.
vvb po22 n2 pc-acp vbi av-j vvn p-acp n1 dt n1, r-crq vhz vvn pn22 d dt np1 p-acp d, pp-f ro-crq pn22 vmd vhi n1 p-acp n1. pns11 vhb vdn.
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Only I would leave one Exhortation whith the Saints, that have received of Christs fulness thus, Grace for Grace:
Only I would leave one Exhortation vuhith the Saints, that have received of Christ fullness thus, Grace for Grace:
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It's thus, mark it I pray.
It's thus, mark it I pray.
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Is this true, That of His Fulness ye have all received, Grace for Grace, Answerableness of Grace? that ye have fellowship with Jesus Christ in all His Graces? Then be for ever contented to have fellowship with Jesus Christ in al his Sufferings. And truly,
Is this true, That of His Fullness you have all received, Grace for Grace, Answerableness of Grace? that you have fellowship with jesus christ in all His Graces? Then be for ever contented to have fellowship with jesus christ in all his Sufferings. And truly,
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well may ye be contented, if you have fellowship with Christ in His Sufferings; if you have Suffering, for Suffering, ye shall have Grace for Grace, and Glory for Glory; if ye partake with Him in His Sufferings, ye shall partake with Him in His Graces,
well may you be contented, if you have fellowship with christ in His Sufferings; if you have Suffering, for Suffering, you shall have Grace for Grace, and Glory for Glory; if you partake with Him in His Sufferings, you shall partake with Him in His Graces,
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and partake with Him in His Glory. I say, well may ye be contented to have fellowship with Him in His Sufferings,
and partake with Him in His Glory. I say, well may you be contented to have fellowship with Him in His Sufferings,
cc vvi p-acp pno31 p-acp po31 n1. pns11 vvb, av vmb pn22 vbi vvn pc-acp vhi n1 p-acp pno31 p-acp po31 n2,
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for if you have suffering for suffering, you shall have Comfort for Comfort: if you have fellowship with Him in His sufferings:
for if you have suffering for suffering, you shall have Comfort for Comfort: if you have fellowship with Him in His sufferings:
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you shal have fellowship with Him in His Comforts too. (Mark ye) When Jesus Christ Suffered, Had He a Deity to support Him? So shall you have.
you shall have fellowship with Him in His Comforts too. (Mark you) When jesus christ Suffered, Had He a Deity to support Him? So shall you have.
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When Jesus Christ Suffered, Had He Angels to minister to Him? So shal you have.
When jesus christ Suffered, Had He Angels to minister to Him? So shall you have.
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When Jesus Christ suffered, Did He see the travaile of His Soul? So shall you see it.
When jesus christ suffered, Did He see the travail of His Soul? So shall you see it.
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When Jesus Christ was lift up, He drew al men after Him: So shal you do:
When jesus christ was lift up, He drew all men After Him: So shall you do:
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when you are lift up for the Truth upon the cross;
when you Are lift up for the Truth upon the cross;
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you are apt to think, now wil the Truth suffer, now wil the Cause of God fall to the ground:
you Are apt to think, now will the Truth suffer, now will the Cause of God fallen to the ground:
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But remember, if you have fellowship in His Graces; if you have fellowship with Christ in His Sufferings;
But Remember, if you have fellowship in His Graces; if you have fellowship with christ in His Sufferings;
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you shal have fellowship with Christ in His Comforts: This was one of His Comforts; when He was lift up upon the Cross, then He drew all men after Him:
you shall have fellowship with christ in His Comforts: This was one of His Comforts; when He was lift up upon the Cross, then He drew all men After Him:
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So, when you come to be lift up upon the Cross, then shall men be drawn after the Truths that you suffer for:
So, when you come to be lift up upon the Cross, then shall men be drawn After the Truths that you suffer for:
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and never shal men be more drawn after the Truths that you suffer for, then when you come to be lift up upon the Cross to suffer for them.
and never shall men be more drawn After the Truths that you suffer for, then when you come to be lift up upon the Cross to suffer for them.
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Oh! who would not be willing to partake with the Lord Jesus Christ in His sufferings, to have fellowship with Him in his sufferings, to have suffering for suffering? 'Tis observed, that our Savior never met with any great dobasement,
Oh! who would not be willing to partake with the Lord jesus christ in His sufferings, to have fellowship with Him in his sufferings, to have suffering for suffering? It's observed, that our Saviour never met with any great dobasement,
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but at that time, in the midst of that debasement, there was some breakings forth of Golory.
but At that time, in the midst of that debasement, there was Some breakings forth of Golory.
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He was born in a Stable, He was laid in a Manger; here was His first debasement: Here glory breaks forth;
He was born in a Stable, He was laid in a Manger; Here was His First debasement: Here glory breaks forth;
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the Wise men come and fal down before Him, and offer gifts; frankincense, and mirrhe. Again, He was Baptized:
the Wise men come and fall down before Him, and offer Gifts; frankincense, and myrrh. Again, He was Baptised:
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He needed not to have been Baptized;
He needed not to have been Baptised;
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He was clean enough in his Nature, He put our cloathes upon him, stood in our nature:
He was clean enough in his Nature, He put our clothes upon him, stood in our nature:
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Now, He hears a Voice from Heaven, saying, This is My Beloved Son. Again, You reade of Him riding upon an Ass:
Now, He hears a Voice from Heaven, saying, This is My beloved Son. Again, You read of Him riding upon an Ass:
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Not riding in a Coach drawn with Lyons, and drawn with Elephants Savior, riding upon an Ass, in a mean way, a debased way;
Not riding in a Coach drawn with Lyons, and drawn with Elephants Saviour, riding upon an Ass, in a mean Way, a debased Way;
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now breaks forth some glory, now they cry, Hosanna, Hosanna to him. Again, upon the Cross, there he was most debased; then breaks forth some glory:
now breaks forth Some glory, now they cry, Hosanna, Hosanna to him. Again, upon the Cross, there he was most debased; then breaks forth Some glory:
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The Sun, that stands still, and vails his face, as one astonished at the worlds Savior:
The Sun, that Stands still, and vails his face, as one astonished At the world's Saviour:
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Now does the vail of the Temple rend in sunder, now Glory breaks forth in the midst of his debasement; Thus it was with Christ.
Now does the Vail of the Temple rend in sunder, now Glory breaks forth in the midst of his debasement; Thus it was with christ.
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Have you suffering with him for sufferings? Have you fellowship with Christ in his sufferings? you shall have fellowship with Christ in his Comforts.
Have you suffering with him for sufferings? Have you fellowship with christ in his sufferings? you shall have fellowship with christ in his Comforts.
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Oh! therefore I beseech you be contented now to have suffering for suffering with Jesus Christ;
Oh! Therefore I beseech you be contented now to have suffering for suffering with jesus christ;
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and whensoever any suffering comes, especially for the Truth, boggle not at it, be content,
and whensoever any suffering comes, especially for the Truth, boggle not At it, be content,
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and say within your selves, Oh! blessed be the Lord, that hath called me out to this work!
and say within your selves, Oh! blessed be the Lord, that hath called me out to this work!
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I shall have this fellowship with Christ in his sufferings, I shall now have suffering for suffering,
I shall have this fellowship with christ in his sufferings, I shall now have suffering for suffering,
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therefore I shall have Comfort for Comfort, I shall have Grace for Grace, I shall have Glory for Glory:
Therefore I shall have Comfort for Comfort, I shall have Grace for Grace, I shall have Glory for Glory:
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Oh! who would not be encouraged? I leave this Exhortation with you, comfort your selves in these words,
Oh! who would not be encouraged? I leave this Exhortation with you, Comfort your selves in these words,
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and never startle at suffering, as herefore;
and never startle At suffering, as Therefore;
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but make account of this, That if you have Grace for Grace, ye may meet with Suffering for Suffering; but then you shall have Comfort for Comfort, and ye shall have Glory for Glory. Think on these things,
but make account of this, That if you have Grace for Grace, you may meet with Suffering for Suffering; but then you shall have Comfort for Comfort, and you shall have Glory for Glory. Think on these things,
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and the Lord give us to practise them.
and the Lord give us to practise them.
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Rom. 4. vers. 19. And being not weak in faith, he considered not his own body now dead,Rom. 4. vers. 19. And being not weak in faith, he considered not his own body now dead,
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when he was about an hundred years old, neither yet the deadnesse of Sarahs wombe. Rom. 4. vers. 19. And being not weak [ or weakned ] in Faith. &c. IN this latter Part of the Chapter ye have the commendation of Abrahams faith;
when he was about an hundred Years old, neither yet the deadness of Sarahs womb. Rom. 4. vers. 19. And being not weak [ or weakened ] in Faith. etc. IN this latter Part of the Chapter you have the commendation of Abrahams faith;
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described from the Subject or Matter of that he beleeved, in the 18. and 19. verses. described from the Subject or Matter of that he believed, in the 18. and 19. Verses.
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From the Manner of his beleeving, He staggered not, (at the 20. verse) at the promise of God through unbeliefe,
From the Manner of his believing, He staggered not, (At the 20. verse) At the promise of God through unbelief,
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but was strong in faith, &c. From the Cause of his faith, the sight of Gods Al-sufficiency and faithfulnesse, being fully perswaded, that what he had promised he was able also to performe. but was strong in faith, etc. From the Cause of his faith, the sighed of God's All-sufficiency and faithfulness, being Fully persuaded, that what he had promised he was able also to perform.
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From the Effect of his Faith, He gave glory to God. First of all for the Subject, or the Matter that he beleeved;
From the Effect of his Faith, He gave glory to God. First of all for the Subject, or the Matter that he believed;
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more plainly expressed in the 18. v. Who aginst hope beleeved in hope, that he should become the father of many Nations, according to that which was spoken, so shall thy seed be:
more plainly expressed in the 18. v. Who against hope believed in hope, that he should become the father of many nations, according to that which was spoken, so shall thy seed be:
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Aggravated and inlarged in this 19. verse;
Aggravated and enlarged in this 19. verse;
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The Matter that he beleeved was inclosed with many difficulties, he beleeved that he should be the father of many Nations,
The Matter that he believed was enclosed with many difficulties, he believed that he should be the father of many nations,
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and that in his seed all the Nations of the world should be blessed, herein he had an eye unto Jesus Christ;
and that in his seed all the nations of the world should be blessed, herein he had an eye unto jesus christ;
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but now his owne body was dead, being about an hundred years old, and Sarahs wombe dead,
but now his own body was dead, being about an hundred Years old, and Sarahs womb dead,
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yet notwithstanding sayes the text, Being not weak in the faith, he considered not his own body now dead,
yet notwithstanding Says the text, Being not weak in the faith, he considered not his own body now dead,
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nor yet the deadnesse of Sarahs wombe. nor yet the deadness of Sarahs womb.
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You will say, How can this be tht the Apostle here sayes, Abraham considered not his own body being now dead, when we read in the 17. Chapter of Genesis,
You will say, How can this be that the Apostle Here Says, Abraham considered not his own body being now dead, when we read in the 17. Chapter of Genesis,
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and vers. 17. (unto which Story this Chapter relates) it is said, That Abraham fell upon his face, and laught in his heart,
and vers. 17. (unto which Story this Chapter relates) it is said, That Abraham fell upon his face, and laughed in his heart,
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and said, Shall a child be born unto him that is an hundred yeares old? and shall Sarah that is ninety yeares old, beare? Did not Abraham here, consider the deadnesse of his own body? and the deadness of Sarahs wombe? why does the Apostle say thus then?and said, Shall a child be born unto him that is an hundred Years old? and shall Sarah that is ninety Years old, bear? Did not Abraham Here, Consider the deadness of his own body? and the deadness of Sarahs womb? why does the Apostle say thus then?
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Some answer it thus, That the Apostle here speakes of the first giving out of the promise unto Abraham, which we read of in the 12. of Genesis;
some answer it thus, That the Apostle Here speaks of the First giving out of the promise unto Abraham, which we read of in the 12. of Genesis;
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but that cannot be, he was not then an hundred years old;
but that cannot be, he was not then an hundred Years old;
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He considered not his own body now dead when he was about an hundred years old, and so t'is said, he was an hundred years old in the 17. Chapter, of Genesis and the 17. verse;He considered not his own body now dead when he was about an hundred Years old, and so It is said, he was an hundred Years old in the 17. Chapter, of Genesis and the 17. verse;
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therefore it must relate unto that.
Therefore it must relate unto that.
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Others, they answer it thus, That Abraham hideed at the first did consider his owne body, and did doubt through unbeliefe:
Others, they answer it thus, That Abraham hideed At the First did Consider his own body, and did doubt through unbelief:
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but afterwards Abraham recollected himself, and got over that unbeliefe;
but afterwards Abraham recollected himself, and god over that unbelief;
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but the Apostle he speakes the contrary in the 20. verse, He staggered not at the promise through unbeliefe.
but the Apostle he speaks the contrary in the 20. verse, He staggered not At the promise through unbelief.
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Others, they answer it, by labouring to sind out some mysticall interpretation of those words, Shall a child be brone unto him that is an hundred years old? and shall Sarah that is ninety years old beare? as if Abraham (say they) had said thus, Lord, thou hast some secret meaning in these words, I pray thee speak it out unto me,
Others, they answer it, by labouring to sind out Some mystical Interpretation of those words, Shall a child be brone unto him that is an hundred Years old? and shall Sarah that is ninety Years old bear? as if Abraham (say they) had said thus, Lord, thou hast Some secret meaning in these words, I pray thee speak it out unto me,
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and tell me plainly thy meaning;
and tell me plainly thy meaning;
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and therefore, (say they) God answered to that purpose in the 19. verse, And God said, Sarah thy wife shall beare thee a son indeed.
and Therefore, (say they) God answered to that purpose in the 19. verse, And God said, Sarah thy wife shall bear thee a son indeed.
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I meane according to my words, Sarah shall beare thee a Son indeed. But we need not straine for any mysticall interpretation, or expression:
I mean according to my words, Sarah shall bear thee a Son indeed. But we need not strain for any mystical Interpretation, or expression:
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when Abraham sayes, Shall a child be bron unto him that is an hundred years old? (In that seventeenth of Genesis and the seventeenth) they are words not of Doubting, but words of Inquiring: Abraham desiring to be further satisfied,
when Abraham Says, Shall a child be Bron unto him that is an hundred Years old? (In that seventeenth of Genesis and the seventeenth) they Are words not of Doubting, but words of Inquiring: Abraham desiring to be further satisfied,
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and rightly to understand the meaning of the promise, and rightly understanding the meaning of the promise, sayes the Apostle, He did not much mind, he did not throughly mind, he did not stand poring upon,
and rightly to understand the meaning of the promise, and rightly understanding the meaning of the promise, Says the Apostle, He did not much mind, he did not thoroughly mind, he did not stand poring upon,
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or considering the deadnesse of his own body, or the deadnesse of Sarahs wombe. There are three things (especially) considerable in these words.
or considering the deadness of his own body, or the deadness of Sarahs womb. There Are three things (especially) considerable in these words.
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Frist of all, That Abrahams body and Sarahs body are dead, after God gives out a promise of a great seed of his.
Frist of all, That Abrahams body and Sarahs body Are dead, After God gives out a promise of a great seed of his.
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Secondly, That notwithstanding this, yet Abraham beleeved & is commended for it, He being not weak in the faith, considered not his own body being now dead.
Secondly, That notwithstanding this, yet Abraham believed & is commended for it, He being not weak in the faith, considered not his own body being now dead.
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And thirdly, That in all this he had an eye unto Jesus Christ, as I shall shew you afterward;
And Thirdly, That in all this he had an eye unto jesus christ, as I shall show you afterwards;
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Accordingly I would take up three observations thus.
Accordingly I would take up three observations thus.
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First, When God intends to fulfill his promise by giving any speciall blessing to the children of Abraham, he does first of all put the sentence of death upon the blessing,
First, When God intends to fulfil his promise by giving any special blessing to the children of Abraham, he does First of all put the sentence of death upon the blessing,
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and upon all the means that do lead unto it. and upon all the means that do led unto it.
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Secondly, That then, and then especially it is the duty of all the children of Abraham to trust in God.
Secondly, That then, and then especially it is the duty of all the children of Abraham to trust in God.
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And thirdly, That no difficulty can stand before faith;
And Thirdly, That no difficulty can stand before faith;
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true, saving, justifying faith carries the soule through all difficulties, discouragements, and naturall impossibilities to Jesus Christ. true, Saving, justifying faith carries the soul through all difficulties, discouragements, and natural impossibilities to jesus christ.
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I begin with the first at this time.
I begin with the First At this time.
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When God intends to fulfill his promise by giving any speciall blessing to the children of Abraham, to beleevers, he does first put the sentence of deathupon it, When God intends to fulfil his promise by giving any special blessing to the children of Abraham, to believers, he does First put the sentence of deathupon it,
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and upon all the means that do lead unto it. and upon all the means that do led unto it.
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A promise of a great seed like the starres of heaven, and the sand upon the sea-shore, is given to Abraham; but before it is fulfilled, Abrahams body is dead, and Sarahs wombe dead;
A promise of a great seed like the Stars of heaven, and the sand upon the seashore, is given to Abraham; but before it is fulfilled, Abrahams body is dead, and Sarahs womb dead;
dt n1 pp-f dt j n1 av-j dt n2 pp-f n1, cc dt n1 p-acp dt n1, vbz vvn p-acp np1; p-acp a-acp pn31 vbz vvn, npg1 n1 vbz j, cc npg1 n1 j;
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the sentence of death put upon the mercy, and the means that do lead unto it;
the sentence of death put upon the mercy, and the means that do led unto it;
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and herein Abraham is held forth for our example, it was written not for his sake alone, (at the 23. verse) but for us also, to whom it shall be imputed (at the 24. verse) And as thus it fell out with Abraham, so it falls out with all the children of Abraham, with all beleevers,
and herein Abraham is held forth for our Exampl, it was written not for his sake alone, (At the 23. verse) but for us also, to whom it shall be imputed (At the 24. verse) And as thus it fell out with Abraham, so it falls out with all the children of Abraham, with all believers,
cc av np1 vbz vvn av p-acp po12 n1, pn31 vbds vvn xx p-acp po31 n1 av-j, (p-acp dt crd n1) cc-acp p-acp pno12 av, p-acp ro-crq pn31 vmb vbi vvn (p-acp dt crd n1) cc c-acp av pn31 vvd av p-acp np1, av pn31 vvz av p-acp d dt n2 pp-f np1, p-acp d n2,
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when God intends to give any speciall or great mercy by fulfilling his promise, he does first of all write down the sentence of death upon the mercy,
when God intends to give any special or great mercy by fulfilling his promise, he does First of all write down the sentence of death upon the mercy,
c-crq np1 vvz pc-acp vvi d j cc j n1 p-acp vvg po31 n1, pns31 vdz ord pp-f d vvb a-acp dt n1 pp-f n1 p-acp dt n1,
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and upon the means that do tend unto it.
and upon the means that do tend unto it.
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The Saints and People of God, they are called the Redeemed of the Lord, not onely because they are redeemed from hell and from wrath,
The Saints and People of God, they Are called the Redeemed of the Lord, not only Because they Are redeemed from hell and from wrath,
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but because that they have their mercies and blessings in a way of Redemption; there is a line of that great mercy of Redemption that runnes through all the mercies which they have;
but Because that they have their Mercies and blessings in a Way of Redemption; there is a line of that great mercy of Redemption that runs through all the Mercies which they have;
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they have Health redeemed our of the hand of Sicknesse, they have Liberty redeemed out of the hand of Straitnesse, they have peace redeemed out of the hand of Warre, they have Assurance redeemed out of the hand of Doubting and Ʋnbeliefe, they have Mercy redeemed out of the hand of Misery, they have Joyes and Comforts redeemed out of the hand of Griefe; they are the redeemed of the Lord, whatsoever great Mercy or Blessing they have, they have it in a way of Redemption; Thus it was with Abraham. And was it not thus with Joseph? (I shall not have time to speake of the Patriarchs all of them) Joseph you know had a promise by way of vision, That his sheafe should be higher then all the sheaves,
they have Health redeemed our of the hand of Sickness, they have Liberty redeemed out of the hand of Straitness, they have peace redeemed out of the hand of War, they have Assurance redeemed out of the hand of Doubting and Ʋnbeliefe, they have Mercy redeemed out of the hand of Misery, they have Joys and Comforts redeemed out of the hand of Grief; they Are the redeemed of the Lord, whatsoever great Mercy or Blessing they have, they have it in a Way of Redemption; Thus it was with Abraham. And was it not thus with Joseph? (I shall not have time to speak of the Patriarchs all of them) Joseph you know had a promise by Way of vision, That his sheaf should be higher then all the sheaves,
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and all the sheaves of his Brethren should bow down to his, the Sunne and the Moone should bow down before him (his Father and mother;) this promise was afterward fulfilled when his Brethren went down into Egypt, and bowed before him there,and all the sheaves of his Brothers should bow down to his, the Sun and the Moon should bow down before him (his Father and mother;) this promise was afterwards fulfilled when his Brothers went down into Egypt, and bowed before him there,
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and his Father went down into Egypt; but first of all Joseph is sould into Egypt, the sentence of death put upon the Mercy;
and his Father went down into Egypt; but First of all Joseph is should into Egypt, the sentence of death put upon the Mercy;
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the promise did bring forth, but it had a sore and a hard labour first.
the promise did bring forth, but it had a soar and a hard labour First.
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And was it not thus with the People of Israel? they had a promise of great increase like the sands upon the sea,
And was it not thus with the People of Israel? they had a promise of great increase like the sands upon the sea,
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and that they should be brought into the Land of Canaan; first the sentnece of death is put upon both these, their Males are to be cutt off from Egypt, and before they come into Canaan, they must go into a howling wildernesse;
and that they should be brought into the Land of Canaan; First the sentnece of death is put upon both these, their Males Are to be Cut off from Egypt, and before they come into Canaan, they must go into a howling Wilderness;
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thus the sentence of death passes first upon the mercy before they do come to it.
thus the sentence of death passes First upon the mercy before they do come to it.
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And was it not thus with David? David had a Kingdome promised him, that he should be the King of Israel, but first of all David must be thrust out of the Kingdome, he must into the wildernesse, he must be hunted up and down there like a partridge, David must be a Traitor first before he can be a King,
And was it not thus with David? David had a Kingdom promised him, that he should be the King of Israel, but First of all David must be thrust out of the Kingdom, he must into the Wilderness, he must be hunted up and down there like a partridge, David must be a Traitor First before he can be a King,
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and David must be a Rebell first in the eyes of the King before he can come to the Kigndome and to the Throne;
and David must be a Rebel First in the eyes of the King before he can come to the Kigndome and to the Throne;
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he had the mercy afterward, but first the sentence of death was put upon it.
he had the mercy afterwards, but First the sentence of death was put upon it.
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So Job; a great and a large and a comfortable Estate that God gave unto him,
So Job; a great and a large and a comfortable Estate that God gave unto him,
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but first he is plundered and spoiled of all, a sentence of death passes upon all his comforts;
but First he is plundered and spoiled of all, a sentence of death passes upon all his comforts;
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And is not this Gods dealing with his People still? look I pray into the 11. of the Revelation,
And is not this God's dealing with his People still? look I pray into the 11. of the Revelation,
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and ye shall see how the two witnesses are to fare;
and you shall see how the two Witnesses Are to fare;
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After three days and an half, (at the 11. v.) the Spirit of life from God entred into them, After three days and an half, (At the 11. v.) the Spirit of life from God entered into them,
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and they stood upon their feet, and great fear fell upon them which saw them and they heard a great voice from Heaven;
and they stood upon their feet, and great Fear fell upon them which saw them and they herd a great voice from Heaven;
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saying unto them, come up hither; But I pray marke, they are kild first; at the latter end of the 7. verse, He shall make warre against them,
saying unto them, come up hither; But I pray mark, they Are killed First; At the latter end of the 7. verse, He shall make war against them,
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and shall overcome them, and kill them, and their dead bodies shall lie in the street of the great City which spiritually is call'd Sodome and Egypt;and shall overcome them, and kill them, and their dead bodies shall lie in the street of the great city which spiritually is called Sodom and Egypt;
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and they of the People, and Kingreds, and Tongues, and Nations, shall see their dead bodies three dayes and an half, and they of the People, and Kingreds, and Tongues, and nations, shall see their dead bodies three days and an half,
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and shall not suffer their dead bodies to be put in graves: There is a Spirit of life enters into them afterwards.and shall not suffer their dead bodies to be put in graves: There is a Spirit of life enters into them afterwards.
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I but first of all a sentence of death passes upon them;
I but First of all a sentence of death passes upon them;
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this is Gods way and manner of dealing with his People, with the children of Abraham, with those that are true Beleevers.
this is God's Way and manner of dealing with his People, with the children of Abraham, with those that Are true Believers.
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What Reason for it? This seemes somewhat strange:
What Reason for it? This seems somewhat strange:
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Not a blessing or a mercy of any great importance, or concernment, but the sentence of death passes upon it first:
Not a blessing or a mercy of any great importance, or concernment, but the sentence of death passes upon it First:
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What Reason for this? Why is God pleased to take this way with his owne people, the Children of Abraham?
What Reason for this? Why is God pleased to take this Way with his own people, the Children of Abraham?
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First of all, God doth so give blessings, and mercies unto his own people, as, That he may be most of all seene therein. Beloved!
First of all, God does so give blessings, and Mercies unto his own people, as, That he may be most of all seen therein. beloved!
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God doth not onely give us these outward creature-comforts, for to supply our Wants, but to beare up the honour of his owne greatnesse. You have not fish out of the water, onely to supply your wants:
God does not only give us these outward Creature comforts, for to supply our Wants, but to bear up the honour of his own greatness. You have not Fish out of the water, only to supply your Wants:
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nor fruit from the earth, onely to supply your wants:
nor fruit from the earth, only to supply your Wants:
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nor light from the Sun, only to supply your wants, but to beare up the honour of Gods greatnesse also.
nor Light from the Sun, only to supply your Wants, but to bear up the honour of God's greatness also.
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When he gives unto his people, he does give in such a way, as may most of all bear up the honour of his own greatnesse: if it were only to supply their wants, then possibly, the sentence of death should never come upon the second cause:
When he gives unto his people, he does give in such a Way, as may most of all bear up the honour of his own greatness: if it were only to supply their Wants, then possibly, the sentence of death should never come upon the second cause:
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but now, it is also to beare up his own honour the honour of his own greatnesse and that is done this way.
but now, it is also to bear up his own honour the honour of his own greatness and that is done this Way.
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Hereby God is known to to be a living God: so long as there is life in the meanes, God is not so well known to be a living God:
Hereby God is known to to be a living God: so long as there is life in the means, God is not so well known to be a living God:
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but when all meanes are dead, and yet the mercy comes, Oh! sayes a soule, now I see that God is a living God.
but when all means Are dead, and yet the mercy comes, Oh! sayes a soul, now I see that God is a living God.
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Hereby the Power of God is made known;
Hereby the Power of God is made known;
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he must needs be great in power, that can say to things that are not, Bee; and give a Resurrection unto dead things:
he must needs be great in power, that can say to things that Are not, be; and give a Resurrection unto dead things:
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so long as there is strength, and ability in the meanes, men do not so much consider the power, and the All-suffciency of God:
so long as there is strength, and ability in the means, men do not so much Consider the power, and the All-suffciency of God:
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but when all meanes are strengthlesse, and all meanes are dead, and yet the mercy comes;
but when all means Are strengthless, and all means Are dead, and yet the mercy comes;
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Oh! sayes a soule, now I see that God is a God Almighty, God All-sufficient.
Oh! sayes a soul, now I see that God is a God Almighty, God All-sufficient.
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Hereby he is made known under the name of Jehovah; a Being that gives a Being unto all other Beings; faithfull in fulfilling his promise:
Hereby he is made known under the name of Jehovah; a Being that gives a Being unto all other Beings; faithful in fulfilling his promise:
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so long as there is a being in the second cause, and in the meanes;
so long as there is a being in the second cause, and in the means;
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God is not known by the name Jehovah: but when there is a sentence of death put upon the second cause, and yet the mercy comes:
God is not known by the name Jehovah: but when there is a sentence of death put upon the second cause, and yet the mercy comes:
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Oh! now sayes a soul, I see that God is Jehovah, a Being that gives a Being to all other Beings. Therefore God does it.
Oh! now Says a soul, I see that God is Jehovah, a Being that gives a Being to all other Beings. Therefore God does it.
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And then againe secondly, God does go this way with his people, with beleevers, the children of Abraham, That they may learne more to trust unto him, to trust unto God alone: And then again secondly, God does go this Way with his people, with believers, the children of Abraham, That they may Learn more to trust unto him, to trust unto God alone:
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You know what the Apostle sayes in the first of Timothy the fifth chapter and firth verse, She that is a widdow, and desolate trusteth in God.
You know what the Apostle Says in the First of Timothy the fifth chapter and firth verse, She that is a widow, and desolate Trusteth in God.
pn22 vvb r-crq dt n1 vvz p-acp dt ord pp-f np1 dt ord n1 cc n1 n1, pns31 cst vbz dt n1, cc j vvz p-acp np1.
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We seldome trust in God, till a desolation come upon the meanes: A widdow that is desolate, trusteth in God;
We seldom trust in God, till a desolation come upon the means: A widow that is desolate, Trusteth in God;
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when desolation comes upon the meanes, then we learne for to trust in God.
when desolation comes upon the means, then we Learn for to trust in God.
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One that does learne to swimme, so long as he can touch the bottome, can touch the earth with his foote, he does not commit himselfe unto the streame:
One that does Learn to swim, so long as he can touch the bottom, can touch the earth with his foot, he does not commit himself unto the stream:
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but when he can feele no bottome, then he commits himselfe unto the mercy of the waters:
but when he can feel no bottom, then he commits himself unto the mercy of the waters:
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Now so long as a man can stand upon the second cause, he can feele the bottom with his feete, he does not commit himselfe to the streame of mercy:
Now so long as a man can stand upon the second cause, he can feel the bottom with his feet, he does not commit himself to the stream of mercy:
av av av-j c-acp dt n1 vmb vvi p-acp dt ord n1, pns31 vmb vvi dt n1 p-acp po31 n2, pns31 vdz xx vvi px31 p-acp dt n1 pp-f n1:
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but when once the second cause is gone, and he cannot feele the bottome; then he commits himselfe unto the streame of mercy.
but when once the second cause is gone, and he cannot feel the bottom; then he commits himself unto the stream of mercy.
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And you shall see the Apostle gives you this account of it, in the second of Corinths, the first chapter,
And you shall see the Apostle gives you this account of it, in the second of Corinths, the First chapter,
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and the ninth verse, But we had the sentence of death in our selves, that we should not trust in our selves,
and the ninth verse, But we had the sentence of death in our selves, that we should not trust in our selves,
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but in God, which raiseth the dead. This is another reason, why God is pleased to go this way.but in God, which Raiseth the dead. This is Another reason, why God is pleased to go this Way.
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Againe, Thirdly, It is fit that all beleevers should be conformable to Jesus Christ. It was thus with Christ.
Again, Thirdly, It is fit that all believers should be conformable to jesus christ. It was thus with christ.
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we read in that second of the Philippians, of our Lord and Saviour, That God highly exalted him,
we read in that second of the Philippians, of our Lord and Saviour, That God highly exalted him,
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and gave him a name above every name. and gave him a name above every name.
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But see first of all, a sentence of death passes upon his name, He was made of no reputation (verse the seventh) he was made of no name first:
But see First of all, a sentence of death passes upon his name, He was made of no reputation (verse the seventh) he was made of no name First:
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And being of no reputation, tooke upon him the forme of a servant, and was made in the likenesse of man: And being of no reputation, took upon him the Form of a servant, and was made in the likeness of man:
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wherefore God hath highly exalted, and given him a name which is above every name. He brought salvation, life to ligth;Wherefore God hath highly exalted, and given him a name which is above every name. He brought salvation, life to ligth;
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he spoil'd Satan but first of all he was spoil'd himselfe, and a sen tence of death passes upon him before he brought things unto life and he gives you to understand thus much himself,
he spoiled Satan but First of all he was spoiled himself, and a sen tense of death passes upon him before he brought things unto life and he gives you to understand thus much himself,
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& here he holds forth himselfe for our example;
& Here he holds forth himself for our Exampl;
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in the twelfth chapter of John sayes he, at the twenty third verse, The time is come that the Sonne of man should be glorified.
in the twelfth chapter of John Says he, At the twenty third verse, The time is come that the Son of man should be glorified.
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Well, but how? Verely, verely, I say unto you, except a corne of wheat fall to the ground and die, it abideth alone:
Well, but how? Verily, verily, I say unto you, except a corn of wheat fallen to the ground and die, it Abideth alone:
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but if it die, it bringeth forth much fruit. but if it die, it brings forth much fruit.
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Thus he comes to his glory, he must die first, and so he must come to glory.
Thus he comes to his glory, he must die First, and so he must come to glory.
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If any man serve me, (sayes he at the twenty sixth verse) Let him follow me, and where I am, there shall also my servant be. If any man serve me, (Says he At the twenty sixth verse) Let him follow me, and where I am, there shall also my servant be.
cs d n1 vvb pno11, (vvz pns31 p-acp dt crd ord n1) vvb pno31 vvi pno11, cc c-crq pns11 vbm, pc-acp vmb av po11 n1 vbi.
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This is the way that Christ went, and this way God took with Christ. Love loves to be like unto Jesus Christ:
This is the Way that christ went, and this Way God took with christ. Love loves to be like unto jesus christ:
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and Faith loves to go in the garment of Jesus Christ: as with him, so with the Saints.
and Faith loves to go in the garment of jesus christ: as with him, so with the Saints.
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And then againe fourthly, God is pleased thus to order things in the dispensations of his grace,
And then again fourthly, God is pleased thus to order things in the dispensations of his grace,
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and mercy, That the comforts of his people may be the more sure, and stedfast. If our comforts hang at the girdle of the creature, they are most uncertaine:
and mercy, That the comforts of his people may be the more sure, and steadfast. If our comforts hang At the girdle of the creature, they Are most uncertain:
cc n1, cst dt n2 pp-f po31 n1 vmb vbi dt av-dc j, cc j. cs po12 n2 vvb p-acp dt n1 pp-f dt n1, pns32 vbr av-ds j:
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but if they be laid up in God, in his promise, upon his power; then they are certaine.
but if they be laid up in God, in his promise, upon his power; then they Are certain.
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He that is engag'd in the crowd, must be carried too and fro in the crowd:
He that is engaged in the crowd, must be carried too and from in the crowd:
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And he that is in a ship, must be carryed as the ship is. If a man stand upon a banke of Ice, he is apt to slide;
And he that is in a ship, must be carried as the ship is. If a man stand upon a bank of Ice, he is apt to slide;
cc pns31 cst vbz p-acp dt n1, vmb vbi vvn p-acp dt n1 vbz. cs dt n1 vvb p-acp dt n1 pp-f n1, pns31 vbz j pc-acp vvi;
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but if he stand upon dry ground, he stands more sure: All the second causes, they make but a banke of Ice;
but if he stand upon dry ground, he Stands more sure: All the second Causes, they make but a bank of Ice;
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and when a man stnads on them; and his comforts on them he is apt to slide:
and when a man stnads on them; and his comforts on them he is apt to slide:
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the only dry ground is Gods power, and Gods faithfulnesse, and his promise. That a mans comforts therefore may not slide, but may be more sure, and stedfast;
the only dry ground is God's power, and God's faithfulness, and his promise. That a men comforts Therefore may not slide, but may be more sure, and steadfast;
dt j j n1 vbz npg1 n1, cc npg1 n1, cc po31 vvi. cst dt ng1 n2 av vmb xx vvi, cc-acp vmb vbi av-dc j, cc j;
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God takes this course with his people, putting a sentence of death upon the mercy,
God Takes this course with his people, putting a sentence of death upon the mercy,
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and upon all the meanes that do lead unto it, before he gives it out unto the soule.
and upon all the means that do led unto it, before he gives it out unto the soul.
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I but you will say, This shakes the very foundation of all my comfort: for it this be true.
I but you will say, This shakes the very Foundation of all my Comfort: for it this be true.
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That when God intends any speciall mercy to the children of Abraham, he does first put the sentence of death upon it,
That when God intends any special mercy to the children of Abraham, he does First put the sentence of death upon it,
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and upon all the meanes that do lead unto it:
and upon all the means that do led unto it:
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then surely, I am none of the children of Abraham, I never had any skpeciall mercy yet given unto me;
then surely, I am none of the children of Abraham, I never had any skpeciall mercy yet given unto me;
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I do not find that it hath been so with me.
I do not find that it hath been so with me.
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No, what then? Because your experience don't speake it, is it not therefore true? Some would have the Sunne set by their watch,
No, what then? Because your experience don't speak it, is it not Therefore true? some would have the Sun Set by their watch,
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and not their watch set by the Sunne: some measure the truth of all the doctrines that they heare by their owne experience,
and not their watch Set by the Sun: Some measure the truth of all the doctrines that they hear by their own experience,
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and if their owne experience speake them true, then they are true; otherwise not, But I say, what then? It may be thou art a man,
and if their own experience speak them true, then they Are true; otherwise not, But I say, what then? It may be thou art a man,
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or woman, that the Lord never gave out a promise to thee, not a promise to thy soule:
or woman, that the Lord never gave out a promise to thee, not a promise to thy soul:
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some there are in prayer, that by the strength of their memory can reach in a promise;
Some there Are in prayer, that by the strength of their memory can reach in a promise;
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and when Art, and memory reaches in a promise into prayer, the sentence of death, does not then passe indeed:
and when Art, and memory reaches in a promise into prayer, the sentence of death, does not then pass indeed:
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but when the Lord gives out a promise to the soule, then the sentence of death passes upon the businesse, upon the mercy,
but when the Lord gives out a promise to the soul, then the sentence of death passes upon the business, upon the mercy,
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and upon the meanes that do lead unto it. I appeal unto all the Saints here:
and upon the means that do led unto it. I appeal unto all the Saints Here:
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Whether ever had ye any great mercy in all your life;
Whither ever had you any great mercy in all your life;
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but first of all, there was a sentence of death past upon it, and upon all the meanes that did lead unto it? And therefore, thought thou saiest, this shakes the foundation of thy comfort,
but First of all, there was a sentence of death passed upon it, and upon all the means that did led unto it? And Therefore, Thought thou Sayest, this shakes the Foundation of thy Comfort,
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truely, better a rotten foundation should be shaken, then stand.
truly, better a rotten Foundation should be shaken, then stand.
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But you will say, Is it so with the Saints in regard of all their Spirirtuall blessings too? Yes.
But you will say, Is it so with the Saints in regard of all their Spirirtuall blessings too? Yes.
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When ever did the Lord give an Ordiance to his people in the way of a speciall mercy,
When ever did the Lord give an Ordinance to his people in the Way of a special mercy,
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but first of all the sentence of death came upon the businesse, and upon all the means that did lead unto it?
but First of all the sentence of death Come upon the business, and upon all the means that did led unto it?
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When did the Lord ever give any grace to his people, but first of all the sentence of death past? when ever did the Lord give any incouragement in duty to any of his children,
When did the Lord ever give any grace to his people, but First of all the sentence of death past? when ever did the Lord give any encouragement in duty to any of his children,
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but first a sentence of death past? When ever did the Lord give any great injoyment of himselfe to any of his children,
but First a sentence of death past? When ever did the Lord give any great enjoyment of himself to any of his children,
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but first a sentence of death past? When ever was a poore soule made fruitfull, but first a sentence of death past? Oh! never any more barren then I, never any more dead then I;
but First a sentence of death past? When ever was a poor soul made fruitful, but First a sentence of death past? Oh! never any more barren then I, never any more dead then I;
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Our Lord and Saviour Christ, he promises his Disciples, that he would send them the Holy-Ghost, the Comforter: but before the Comforter came, he goes away himselfe from them,
Our Lord and Saviour christ, he promises his Disciples, that he would send them the Holy ghost, the Comforter: but before the Comforter Come, he Goes away himself from them,
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and they were left, and never in such a sad condition as immediately before the Comforter came.
and they were left, and never in such a sad condition as immediately before the Comforter Come.
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And if you mind it here, though Abraham had many acts of Faith, yet this act of faith is singled out from all the rest of the actings of Abrahams faith;
And if you mind it Here, though Abraham had many acts of Faith, yet this act of faith is singled out from all the rest of the actings of Abrahams faith;
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wherein Abraham is held forth as a patterne for all beleevers.
wherein Abraham is held forth as a pattern for all believers.
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The grace of a godly man, is his soules Resurrection, We are risen, being risen with Christ, by grace we rise: Now sayes the Apostle;
The grace of a godly man, is his Souls Resurrection, We Are risen, being risen with christ, by grace we rise: Now Says the Apostle;
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'tis in regard of the Resurrection, is with seed that is sown: it first dies, and then it rises.
it's in regard of the Resurrection, is with seed that is sown: it First die, and then it rises.
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The Saints, and people of God, they have all their graces, and all their comforts in a way of Resurrection.
The Saints, and people of God, they have all their graces, and all their comforts in a Way of Resurrection.
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This is the way therefore God takes with his people. Onely, take along with you, these three or foure cautionall considerations.
This is the Way Therefore God Takes with his people. Only, take along with you, these three or foure cautionall considerations.
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First, this is to be understood concerning the great and the speciall belssings and mercies which beleevers have.
First, this is to be understood Concerning the great and the special belssings and Mercies which believers have.
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There are some blessings and mercies that are more common and ordinary; There Are Some blessings and Mercies that Are more Common and ordinary;
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some that are more speciall and greater. I do not say, that this is true concerning every common and ordinary blessing that a beleever hath, that he hath no blessing, no mercy;
Some that Are more special and greater. I do not say, that this is true Concerning every Common and ordinary blessing that a believer hath, that he hath no blessing, no mercy;
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but first of all a sentence of death is put upon it, and upon all the meanes that do lead unto it,
but First of all a sentence of death is put upon it, and upon all the means that do led unto it,
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but (I say) its true concerning the great, and the speciall blessings and mercies. We reade of Abraham that he had other children, it was not so in regard of them,
but (I say) its true Concerning the great, and the special blessings and Mercies. We read of Abraham that he had other children, it was not so in regard of them,
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but Isaac was the great blessing;
but Isaac was the great blessing;
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it was so in regard of Isaac. The children of Israel, they had their daily bread, and their water;
it was so in regard of Isaac. The children of Israel, they had their daily bred, and their water;
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their daily provisions, we do not find it in regard of them:
their daily provisions, we do not find it in regard of them:
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but they had Manna from heaven, and they had water out of the Rock, they had speciall water, speciall bread, so in regard of these.
but they had Manna from heaven, and they had water out of the Rock, they had special water, special bred, so in regard of these.
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And therefore if you look into Exod. 15. you shall find there at the last verse.
And Therefore if you look into Exod 15. you shall find there At the last verse.
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They came to Elim, where were twelve Wels of water, (according to the twelve Tribes, every Tribe had twelve) and threescore and ten palm trees, (according to the number of those that went down to Egypt, ) But now before they had these twelve Wels of water,They Come to Elim, where were twelve Wells of water, (according to the twelve Tribes, every Tribe had twelve) and threescore and ten palm trees, (according to the number of those that went down to Egypt,) But now before they had these twelve Wells of water,
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yea reade at the 22. verse, that they went three dayes in the wildernesse, and found no water, at the 25. verse, you reade of waters they had that were very sweet:
yea read At the 22. verse, that they went three days in the Wilderness, and found no water, At the 25. verse, you read of waters they had that were very sweet:
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but before that, the water was bitter it was called Marah, And when they came to Marah, they could not drink of the waters of Marah, for they were bitter: therefore the name of it was called Marah.
but before that, the water was bitter it was called Marah, And when they Come to Marah, they could not drink of the waters of Marah, for they were bitter: Therefore the name of it was called Marah.
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And the people murmured against Moses, saying, what shall we drinke? and he cried unto the Lord, And the people murmured against Moses, saying, what shall we drink? and he cried unto the Lord,
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and the Lord shewed him a tree, which when he had cast into the waters, the waters were made sweet. and the Lord showed him a tree, which when he had cast into the waters, the waters were made sweet.
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The speciall waters and blessings of Gods people come to them thus.
The special waters and blessings of God's people come to them thus.
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Againe, the sentence of death may be put upon your mercy in another mans hand. It was a great mercy,
Again, the sentence of death may be put upon your mercy in Another men hand. It was a great mercy,
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even to Isaac, that by him all the Nations of the world should be blest;
even to Isaac, that by him all the nations of the world should be blessed;
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but the sentence of death was put upon this mercy in Abrahams hand, as well as in his owne;
but the sentence of death was put upon this mercy in Abrahams hand, as well as in his own;
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Thou comest it may be to the preaching of the word, and thou art converted by such a sermon;
Thou Comest it may be to the preaching of the word, and thou art converted by such a sermon;
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thou doest not see how the sentence of death was put upon this mercy before thou hadst it:
thou dost not see how the sentence of death was put upon this mercy before thou Hadst it:
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may be the sentence of death was put upon it in the Ministers hand, in the Preachers hand, may be he had laid aside those Doctrines, and those Truths, and thought to preach upon another matter;
may be the sentence of death was put upon it in the Ministers hand, in the Preachers hand, may be he had laid aside those Doctrines, and those Truths, and Thought to preach upon Another matter;
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may be the sentence of death was put upon thy mercy in his hand: so sometimes it is in another mans hand.
may be the sentence of death was put upon thy mercy in his hand: so sometime it is in Another men hand.
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Againe, though the sentence of death be put upon a mercy, before a beleever comes to it;
Again, though the sentence of death be put upon a mercy, before a believer comes to it;
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yet it is much according to the life of the mercy that is afterward. yet it is much according to the life of the mercy that is afterwards.
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If the life be great, the death is great, If the life be small the death is small.
If the life be great, the death is great, If the life be small the death is small.
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And sometimes the sentence of death falls mostly upon the apprehension:
And sometime the sentence of death falls mostly upon the apprehension:
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as it was with Hagar; she was in the wildernesse, and she thought she should die for want of water:
as it was with Hagar; she was in the Wilderness, and she Thought she should die for want of water:
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only (said she) I won't see my child die, and there was a Well by.
only (said she) I won't see my child die, and there was a Well by.
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So that now, here the sentence of death lay mostly upon her own apprehension.
So that now, Here the sentence of death lay mostly upon her own apprehension.
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And thus you have it also with Joshua of whom you reade in the first of Ioshua; the Lord makes him a great promise:
And thus you have it also with joshua of whom you read in the First of Ioshua; the Lord makes him a great promise:
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now therefore arise, (sayes he at the second verse) go over this Iordan, thou and all this people; now Therefore arise, (Says he At the second verse) go over this Iordan, thou and all this people;
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every place the sole of your foot shall tread upon; that have I given unto you. every place the sole of your foot shall tread upon; that have I given unto you.
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And at the latter and of the fift verse. I will be with thee, I will never leave thee nor forsake thee.
And At the latter and of the fift verse. I will be with thee, I will never leave thee nor forsake thee.
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Now if you look into the seventh Chapter, you find that Joshua had rent his clothes (in the sixt verse) and fell to the earth upon his face,
Now if you look into the seventh Chapter, you find that joshua had rend his clothes (in the sixt verse) and fell to the earth upon his face,
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before the arke of the Lord, untill even-tide, and Ioshua said alas, O Lord God,
before the Ark of the Lord, until eventide, and Ioshua said alas, Oh Lord God,
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wherefore hast thou at all brought this people over Iordan, to deliver us into the hand of the Amorites, to destroy us? would to God we had been content,
Wherefore hast thou At all brought this people over Iordan, to deliver us into the hand of the amorites, to destroy us? would to God we had been content,
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and dwelt on the other side Jordan, why? whats the matter? you read there went up 3 thousand men of the Israelites,
and dwelled on the other side Jordan, why? whats the matter? you read there went up 3 thousand men of the Israelites,
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and thirty six men of them were smote by the men of Ai.and thirty six men of them were smote by the men of Ai.
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Here was cause now of fear, but no cause of such expressions as did fall from Ioshua: a sentence of death passes upon the mercy,
Here was cause now of Fear, but no cause of such expressions as did fallen from Ioshua: a sentence of death passes upon the mercy,
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but it lay mostly upon the apprehension of Ioshua. Sometimes it fals more upon the apprehension, and lesse upon the thing, sometimes it fals more upon the thing, and lesse upon the apprehension: but alwayes more or lesse,
but it lay mostly upon the apprehension of Ioshua. Sometime it falls more upon the apprehension, and less upon the thing, sometime it falls more upon the thing, and less upon the apprehension: but always more or less,
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when God intends any great or speciall mercy to his people, to the children of Abraham, he does first cause the sentence of death to passe upon it,
when God intends any great or special mercy to his people, to the children of Abraham, he does First cause the sentence of death to pass upon it,
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and upon all the meanes that do lead unto it.
and upon all the means that do led unto it.
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You will say then, why does God give the promise? I confesse this is true, I seldome had any great mercy in all my dayes,
You will say then, why does God give the promise? I confess this is true, I seldom had any great mercy in all my days,
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but first of all, the sentence of death came upon it: But one thing seemes very strange to me;
but First of all, the sentence of death Come upon it: But one thing seems very strange to me;
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that the Lord should give out a promise, first a promise given out, and then comes the sentence of death upon the mercy,
that the Lord should give out a promise, First a promise given out, and then comes the sentence of death upon the mercy,
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and upon the meanes that do lead unto it.
and upon the means that do led unto it.
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What should be the meaning of this? why does the Lord deal thus, give out a promise first?
What should be the meaning of this? why does the Lord deal thus, give out a promise First?
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A promise is given out twice. At the first, before we do use the meanes, to incourage us thereunto.
A promise is given out twice. At the First, before we do use the means, to encourage us thereunto.
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Afterwards upon some incouragements that we do meet with in the use of means.
Afterwards upon Some encouragements that we do meet with in the use of means.
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When the Lord does first give out the promise, a sentence of death then passes, that he may shew you where the mercy lies.
When the Lord does First give out the promise, a sentence of death then passes, that he may show you where the mercy lies.
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As the mother does deale by her child; showes the child where the meat stands:
As the mother does deal by her child; shows the child where the meat Stands:
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child, thou art not yet fit for it, thou shalt have it in due time, look, here it stands.
child, thou art not yet fit for it, thou shalt have it in due time, look, Here it Stands.
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Or as a father that showes the child where the money lies:
Or as a father that shows the child where the money lies:
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child, time is not yet, but there the money lies, ther's the bag it's in, none shall take it from thee. So does God do:
child, time is not yet, but there the money lies, ther's the bag it's in, none shall take it from thee. So does God doe:
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you thinke that the Mercy lies in the second cause; No, sayes God, here, here's the bag that it lies in.
you think that the Mercy lies in the second cause; No, Says God, Here, here's the bag that it lies in.
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Therefore he does first give out the promise, that he may tell the soule where the Mercy lies, show the soule where it is. And then againe.
Therefore he does First give out the promise, that he may tell the soul where the Mercy lies, show the soul where it is. And then again.
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God does therefore give out the promise, notwithstanding the sentence of death; because he intends not to give the Mercy presently.
God does Therefore give out the promise, notwithstanding the sentence of death; Because he intends not to give the Mercy presently.
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You think it may be, that assoone as you have a promise set on upon your heart, you shall presently injoy the Mercy:
You think it may be, that As soon as you have a promise Set on upon your heart, you shall presently enjoy the Mercy:
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Nay, but God does therefore give you a promise, because you shall not have it presently. As for Example:
Nay, but God does Therefore give you a promise, Because you shall not have it presently. As for Exampl:
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If I would pay a man my money down presently, I would not give him a bond:
If I would pay a man my money down presently, I would not give him a bound:
cs pns11 vmd vvi dt n1 po11 n1 a-acp av-j, pns11 vmd xx vvi pno31 dt n1:
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but my very giving him a bond, argues, I am not to pay him presently.
but my very giving him a bound, argues, I am not to pay him presently.
cc-acp po11 av vvg pno31 dt n1, vvz, pns11 vbm xx pc-acp vvi pno31 av-j.
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So the Lord, he gives out a promise, and you thinke now, you must have it presently:
So the Lord, he gives out a promise, and you think now, you must have it presently:
np1 dt n1, pns31 vvz av dt n1, cc pn22 vvb av, pn22 vmb vhi pn31 av-j:
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No, (sayes the Lord) but because a sentence of death is to come, and thou shalt not have it presently;
No, (Says the Lord) but Because a sentence of death is to come, and thou shalt not have it presently;
uh-x, (vvz dt n1) cc-acp c-acp dt n1 pp-f n1 vbz pc-acp vvi, cc pns21 vm2 xx vhi pn31 av-j;
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therefore I give out the promise. And againe thirdly, God does therefore give out the promise notwithstanding his sentence of death:
Therefore I give out the promise. And again Thirdly, God does Therefore give out the promise notwithstanding his sentence of death:
av pns11 vvb av dt n1. cc av ord, np1 vdz av vvi av dt n1 a-acp po31 n1 pp-f n1:
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that your hearts may be borne up against all discouragements, when the wombe of the second Cause shall be dead.
that your hearts may be born up against all discouragements, when the womb of the second Cause shall be dead.
cst po22 ng1 vmb vbi vvn a-acp p-acp d n2, c-crq dt n1 pp-f dt ord n1 vmb vbi j.
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God sees that his child, or servant, is going to a great storme:
God sees that his child, or servant, is going to a great storm:
np1 vvz cst po31 n1, cc n1, vbz vvg p-acp dt j n1:
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ther's such a child of mine (sayes God) he is going into a great storme,
ther's such a child of mine (Says God) he is going into a great storm,
pc-acp|vbz d dt n1 pp-f png11 (vvz np1) pns31 vbz vvg p-acp dt j n1,
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and his Faith will be put to a great stresse;
and his Faith will be put to a great stress;
cc po31 n1 vmb vbi vvn p-acp dt j n1;
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therefore I will furnish him with Cables, and good Anchors; I'le throw him out a promise.
Therefore I will furnish him with Cables, and good Anchors; I'll throw him out a promise.
av pns11 vmb vvi pno31 p-acp n2, cc j vvz; pns11|vmb vvi pno31 av dt n1.
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You thinke, because God gives you a promise, because God gives you Cables, because God gives you Anchors,
You think, Because God gives you a promise, Because God gives you Cables, Because God gives you Anchors,
pn22 vvb, c-acp np1 vvz pn22 dt n1, c-acp np1 vvz pn22 n2, c-acp np1 vvz pn22 vvz,
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therefore you shall come to land presently:
Therefore you shall come to land presently:
av pn22 vmb vvi pc-acp vvi av-j:
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the Lord does therefore give you a promise, because he does see that a storme is coming:
the Lord does Therefore give you a promise, Because he does see that a storm is coming:
dt n1 vdz av vvi pn22 dt n1, c-acp pns31 vdz vvi cst dt n1 vbz vvg:
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you mistake the way of God in his promise, this is Gods way, he gives out a promise,
you mistake the Way of God in his promise, this is God's Way, he gives out a promise,
pn22 vvb dt n1 pp-f np1 p-acp po31 n1, d vbz npg1 n1, pns31 vvz av dt n1,
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and then causes the sentence of death to passe upon the businesse, and upon all the meanes that do lead unto it. I come unto the Application.
and then Causes the sentence of death to pass upon the business, and upon all the means that do led unto it. I come unto the Application.
cc av vvz dt n1 pp-f n1 pc-acp vvi p-acp dt n1, cc p-acp d dt n2 cst vdb vvi p-acp pn31. pns11 vvb p-acp dt n1.
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Whilst I stand upon this truth, me thinkes I see matter of great, and everlasting incouragement to all the Saints and people of God:
While I stand upon this truth, me thinks I see matter of great, and everlasting encouragement to all the Saints and people of God:
cs pns11 vvb p-acp d n1, pno11 vvz pns11 vvb n1 pp-f j, cc j n1 p-acp d dt n2 cc n1 pp-f np1:
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be not discouraged, but rather keep silence, waite, and stay upon God when the darkest times go over your head;
be not discouraged, but rather keep silence, wait, and stay upon God when the Darkest times go over your head;
vbb xx vvn, cc-acp av-c vvb n1, n1, cc vvi p-acp np1 c-crq dt js n2 vvb a-acp po22 n1;
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when the sentence of death is put upon the Mercy, and blessing which you do most desire.
when the sentence of death is put upon the Mercy, and blessing which you do most desire.
c-crq dt n1 pp-f n1 vbz vvn p-acp dt n1, cc n1 r-crq pn22 vdb av-ds vvi.
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This is Gods way, when he intends any great Mercy to any of his children, he puts a sentence of death first upon it.
This is God's Way, when he intends any great Mercy to any of his children, he puts a sentence of death First upon it.
d vbz npg1 n1, c-crq pns31 vvz d j n1 p-acp d pp-f po31 n2, pns31 vvz dt n1 pp-f n1 ord p-acp pn31.
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Oh! when death sits upon the meanes, then we conclude all's dead, the Mercy dead, all's gone;
Oh! when death sits upon the means, then we conclude all's dead, the Mercy dead, all's gone;
uh q-crq n1 vvz p-acp dt n2, av pns12 vvi d|vbz j, dt n1 j, d|vbz vvn;
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and we are very apt to have despairing thoughts, and to make despondent conclusions.
and we Are very apt to have despairing thoughts, and to make despondent conclusions.
cc pns12 vbr av j pc-acp vhi j-vvg n2, cc pc-acp vvi j n2.
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I said in my hast (sayes he) all men are liars: Samuel sayes, I shall have a Kingdome;I said in my haste (Says he) all men Are liars: Samuel Says, I shall have a Kingdom;
pns11 vvd p-acp po11 n1 (vvz pns31) d n2 vbr n2: np1 vvz, pns11 vmb vhi dt n1;
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the sentence of death is put upon the businesse; All men are liars. So in another place:
the sentence of death is put upon the business; All men Are liars. So in Another place:
dt n1 pp-f n1 vbz vvn p-acp dt n1; d n2 vbr n2. av p-acp j-jn n1:
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I said in my hast, I am cast out of thy sight: shall I see the face of God? nothing but death upon all the means;I said in my haste, I am cast out of thy sighed: shall I see the face of God? nothing but death upon all the means;
pns11 vvd p-acp po11 n1, pns11 vbm vvn av pp-f po21 n1: vmb pns11 vvi dt n1 pp-f np1? pix cc-acp n1 p-acp d dt n2;
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I am cast out of thy sight. I am cast out of thy sighed.
pns11 vbm vvn av pp-f po21 n1.
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So with Hezckiah, I said (saies he) I shall be cast out of the Land of the living. And so now adayes:
So with Hezekiah, I said (Says he) I shall be cast out of the Land of the living. And so now adays:
av p-acp np1, pns11 vvd (vvz pns31) pns11 vmb vbi vvn av pp-f dt n1 pp-f dt n-vvg. cc av av av:
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I thought indeed that we should have had a Reformation; but now nothing but sad Division: I thought we should have had free enjoyment of al the Ordinances: but now the sentence of death put upon all.
I Thought indeed that we should have had a Reformation; but now nothing but sad Division: I Thought we should have had free enjoyment of all the Ordinances: but now the sentence of death put upon all.
pns11 vvd av cst pns12 vmd vhi vhn dt n1; p-acp av pix cc-acp j n1: pns11 vvd pns12 vmd vhi vhn j n1 pp-f d dt n2: p-acp av dt n1 pp-f n1 vvn p-acp d.
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I had thought I should have had Assurance, and never doubted again;
I had Thought I should have had Assurance, and never doubted again;
pns11 vhd vvn pns11 vmd vhi vhn n1, cc av-x vvd av;
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but now death put upon it, and upon all the means that do lead unto it: all's dead, all's gone:
but now death put upon it, and upon all the means that do led unto it: all's dead, all's gone:
cc-acp av n1 vvd p-acp pn31, cc p-acp d dt n2 cst vdb vvi p-acp pn31: d|vbz j, d|vbz vvn:
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Oh! we are very apt to be much discouraged, & to make strange conclusions when death comes upon the meanes:
Oh! we Are very apt to be much discouraged, & to make strange conclusions when death comes upon the means:
uh pns12 vbr av j pc-acp vbi av-d vvn, cc pc-acp vvi j n2 c-crq n1 vvz p-acp dt n2:
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'tis a hard thing to keep from such conclusions:
it's a hard thing to keep from such conclusions:
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For the businesse comes to a Vote (as it were) it comes to a Vote before the Soule.
For the business comes to a Vote (as it were) it comes to a Vote before the Soul.
c-acp dt n1 vvz p-acp dt n1 (c-acp pn31 vbdr) pn31 vvz p-acp dt n1 p-acp dt n1.
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The question is (sayth the Soule) whether I shall be saved or no? As many as are for the Affirmative, say, I: I, sayes the Promise. As many as are for the Negative, say, No: No, sayes Threatnings; and, No, sayes guilty Conscience; No, no, no, sayes a thousand sinnes. The question is,
The question is (say the Soul) whither I shall be saved or no? As many as Are for the Affirmative, say, I: I, Says the Promise. As many as Are for the Negative, say, No: No, Says Threatenings; and, No, Says guilty Conscience; No, no, no, Says a thousand Sins. The question is,
dt n1 vbz (vvz dt n1) cs pns11 vmb vbi vvn cc dx? p-acp d c-acp vbr p-acp dt j, vvb, pno11: pns11, vvz dt vvb. p-acp d c-acp vbr p-acp dt j-jn, vvb, dx: uh-dx, vvz n2-vvg; cc, uh-dx, vvz j n1; av-dx, uh-dx, uh-dx, vvz dt crd n2. dt n1 vbz,
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whether I shall be delivered or no? I am in such an Alliction, and straitnesse;
whither I shall be Delivered or no? I am in such an Alliction, and straitness;
cs pns11 vmb vbi vvn cc dx? pns11 vbm p-acp d dt n1, cc n1;
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the question is whether I shall be delivered or no? As many as are for the Affirmative, say, I:
the question is whither I shall be Delivered or no? As many as Are for the Affirmative, say, I:
dt n1 vbz cs pns11 vmb vbi vvn cc dx? p-acp d c-acp vbr p-acp dt j, vvb, pns11:
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I, sayes the Promise. As many as are for the Negative say, No: No, sayes Providence; No, say all second Causes, and all the meanes round about;
I, Says the Promise. As many as Are for the Negative say, No: No, Says Providence; No, say all second Causes, and all the means round about;
pns11, vvz dt vvb. p-acp d c-acp vbr p-acp dt j-jn vvb, uh-dx: uh-dx, vvz n1; av-dx, vvb d vvb n2, cc d dt n2 av-j a-acp;
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No, no, no, say a thousand sinnes. Now my beloved, its a hard thing for a poor Soule to give an Affirmative with the bare Promise,
No, no, no, say a thousand Sins. Now my Beloved, its a hard thing for a poor Soul to give an Affirmative with the bore Promise,
uh-dx, uh-dx, uh-dx, vvb dt crd n2. av po11 j-vvn, pn31|vbz dt j n1 p-acp dt j n1 pc-acp vvi dt j p-acp dt j n1,
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when all else gives a Negative:
when all Else gives a Negative:
c-crq d av vvz dt j-jn:
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but the reason is, because this truth that now I am upon, is not by you;
but the reason is, Because this truth that now I am upon, is not by you;
cc-acp dt n1 vbz, c-acp d n1 cst av pns11 vbm p-acp, vbz xx p-acp pn22;
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were but this truth by you, it were easy to give an Affirmative with the bare Promise,
were but this truth by you, it were easy to give an Affirmative with the bore Promise,
vbdr p-acp d n1 p-acp pn22, pn31 vbdr j pc-acp vvi dt j p-acp dt j n1,
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when death sits upon all the meanes. As for example: Suppose our Army by in the field, engaged with the enemy;
when death sits upon all the means. As for Exampl: Suppose our Army by in the field, engaged with the enemy;
c-crq n1 vvz p-acp d dt n2. p-acp p-acp n1: vvb po12 n1 p-acp p-acp dt n1, vvn p-acp dt n1;
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a Troupe routed, a Regiment routed, a Wing routed;
a Troop routed, a Regiment routed, a Wing routed;
dt n1 n-vvn, dt n1 n-vvn, dt n1 n-vvn;
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Come, (sayes a carnall Souldier) fellow Souldiers, shift for your lives, for we are all undone and spoil'd:
Come, (Says a carnal Soldier) fellow Soldiers, shift for your lives, for we Are all undone and spoiled:
vvb, (vvz dt j n1) n1 n2, vvb p-acp po22 n2, c-acp pns12 vbr d vvn cc vvn:
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Nay, not so, stay (sayes the beleeving Souldier) this is Gods way;
Nay, not so, stay (Says the believing Soldier) this is God's Way;
uh-x, xx av, vvb (vvz dt j-vvg n1) d vbz npg1 n1;
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when God intends any great Mercy to his people, he does first of all put the sentence of death upon it,
when God intends any great Mercy to his people, he does First of all put the sentence of death upon it,
c-crq np1 vvz d j n1 p-acp po31 n1, pns31 vdz ord pp-f d vvd dt n1 pp-f n1 p-acp pn31,
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and upon all the meanes that do lead unto it: and therefore, come, fall on, fall on, brave hearts, fall on; for this is Gods way:
and upon all the means that do led unto it: and Therefore, come, fallen on, fallen on, brave hearts, fallen on; for this is God's Way:
cc p-acp d dt n2 cst vdb vvi p-acp pn31: cc av, vvb, vvb a-acp, vvb a-acp, j n2, vvb a-acp; p-acp d vbz npg1 n1:
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ans so it proves many times.
ans so it Proves many times.
fw-fr av pn31 vvz d n2.
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Or suppose a man be in some personall straite or affliction: the Devill, the Tempter he comes;
Or suppose a man be in Some personal strait or affliction: the devil, the Tempter he comes;
cc vvb dt n1 vbb p-acp d j av-j cc n1: dt n1, dt n1 pns31 vvz;
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ye see in what straite ye are;
you see in what strait you Are;
pn22 vvb p-acp r-crq av-j pn22 vbr;
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ther's no meanes at all for your deliverance, you had as good take such and such an indirect course;
ther's no means At all for your deliverance, you had as good take such and such an indirect course;
pc-acp|vbz dx n2 p-acp d c-acp po22 n1, pn22 vhd p-acp j vvi d cc d dt j n1;
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why should you waite any longer? Nay, sayes the Soule, but I have learned otherwise:
why should you wait any longer? Nay, Says the Soul, but I have learned otherwise:
q-crq vmd pn22 vvi d av-jc? uh-x, vvz dt n1, cc-acp pns11 vhb vvn av:
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when God intends any great Marcy to his children, he does first of all put the sentence of death upon it,
when God intends any great Mercy to his children, he does First of all put the sentence of death upon it,
c-crq np1 vvz d j np1 p-acp po31 n2, pns31 vdz ord pp-f d vvd dt n1 pp-f n1 p-acp pn31,
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and upon all the meanes that do lead unto it:
and upon all the means that do led unto it:
cc p-acp d dt n2 cst vdb vvi p-acp pn31:
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and therefore I will waite on God still, I may be in Gods way, this may be Gods way;
and Therefore I will wait on God still, I may be in God's Way, this may be God's Way;
cc av pns11 vmb vvi p-acp np1 av, pns11 vmb vbi p-acp ng1 n1, d vmb vbi npg1 n1;
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it may be the Lord is in a way to give me a greater Mercy then ever I had in all my dayes.
it may be the Lord is in a Way to give me a greater Mercy then ever I had in all my days.
pn31 vmb vbi dt n1 vbz p-acp dt n1 pc-acp vvi pno11 dt jc n1 cs av pns11 vhd p-acp d po11 n2.
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Oh! my Beloved, that you would but gird this truth upon your thigh, how might you cutt off all discouragements as they rise upon you.
Oh! my beloved, that you would but gird this truth upon your thigh, how might you Cut off all discouragements as they rise upon you.
uh po11 j-vvn, cst pn22 vmd cc-acp vvi d n1 p-acp po22 n1, q-crq vmd pn22 vvi a-acp d n2 c-acp pns32 vvb p-acp pn22.
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You will say, How does this cutt off discouragements? some things there are that die,
You will say, How does this Cut off discouragements? Some things there Are that die,
pn22 vmb vvi, q-crq vdz d vvi a-acp n2? d n2 pc-acp vbr cst vvb,
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and never rise again, as Beasts: some things there are that die, and do rise again,
and never rise again, as Beasts: Some things there Are that die, and do rise again,
cc av-x vvb av, c-acp n2: d n2 pc-acp vbr cst vvb, cc vdb vvi av,
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as Men: The sentence of death is upon the Mercy that I do much desire;
as Men: The sentence of death is upon the Mercy that I do much desire;
c-acp n2: dt n1 pp-f n1 vbz p-acp dt n1 cst pns11 vdb d n1;
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and did I know indeed, that it should rise again, it were a matter of great Incouragement to me,
and did I know indeed, that it should rise again, it were a matter of great Encouragement to me,
cc vdd pns11 vvi av, cst pn31 vmd vvi av, pn31 vbdr dt n1 pp-f j n1 p-acp pno11,
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but that I do not know. For Answer, I shall onely say thus much to it:
but that I do not know. For Answer, I shall only say thus much to it:
cc-acp cst pns11 vdb xx vvi. p-acp n1, pns11 vmb av-j vvi av av-d p-acp pn31:
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A may be of Mercy, is a sufficient ground for our reliance and support of the Soule upon God.
A may be of Mercy, is a sufficient ground for our reliance and support of the Soul upon God.
dt vmb vbi pp-f n1, vbz dt j n1 p-acp po12 n1 cc n1 pp-f dt n1 p-acp np1.
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Marke, there is two acts of Faith;
Mark, there is two acts of Faith;
n1, pc-acp vbz crd n2 pp-f n1;
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the Faith of Reliance, and the Faith of Assurance; Assurance, that causes Joy; Reliance that causes Quietnesse: Accordingly there are two Objects of Faith;
the Faith of Reliance, and the Faith of Assurance; Assurance, that Causes Joy; Reliance that Causes Quietness: Accordingly there Are two Objects of Faith;
dt n1 pp-f n1, cc dt n1 pp-f n1; n1, cst vvz n1; n1 cst vvz n1: av-vvg pc-acp vbr crd n2 pp-f n1;
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A shall be of Mercy, that is the Object of Assurance; A may be of Mercy, that is the Object of Reliance.
A shall be of Mercy, that is the Object of Assurance; A may be of Mercy, that is the Object of Reliance.
dt vmb vbi pp-f n1, cst vbz dt n1 pp-f n1; dt vmb vbi pp-f n1, cst vbz dt n1 pp-f n1.
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Ye shall observe therefore, that when the Lord would call out his people to an act of Reliance upon him, he holds out a may be of mercy to them:
You shall observe Therefore, that when the Lord would call out his people to an act of Reliance upon him, he holds out a may be of mercy to them:
pn22 vmb vvi av, cst c-crq dt n1 vmd vvi av po31 n1 p-acp dt n1 pp-f n1 p-acp pno31, pns31 vvz av dt vmb vbi pp-f n1 p-acp pno32:
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Seeke the Lord, ye meeke of the earth; seeke righteousnesse, seeke meeknesse; it may be ye shall be hid in the day of the Lords anger; Seek the Lord, you meek of the earth; seek righteousness, seek meekness; it may be you shall be hid in the day of the lords anger;
vvb dt n1, pn22 j pp-f dt n1; vvb n1, vvb n1; pn31 vmb vbi pn22 vmb vbi vvn p-acp dt n1 pp-f dt n2 n1;
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ye know the place in Zephaniah: And if you looke into the 1 Samuell the 14. Chapter, ye shall find, that this may be was that encouraged Jonathan (at the 6. verse) Jonathan said to the Young man that born his Armour:
you know the place in Zephaniah: And if you look into the 1 Samuel the 14. Chapter, you shall find, that this may be was that encouraged Johnathan (At the 6. verse) Johnathan said to the Young man that born his Armour:
pn22 vvb dt n1 p-acp np1: cc cs pn22 vvb p-acp dt crd np1 dt crd n1, pn22 vmb vvi, cst d vmb vbi vbds d vvn np1 (p-acp dt crd n1) np1 vvd p-acp dt j n1 cst vvn po31 n1:
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Come, and let us go over unto the garrison of these uncircumcised: it may be that the Lord will worke for us;
Come, and let us go over unto the garrison of these uncircumcised: it may be that the Lord will work for us;
vvb, cc vvb pno12 vvi a-acp p-acp dt n1 pp-f d j: pn31 vmb vbi d dt n1 vmb vvi p-acp pno12;
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for there is no restraint with the Lord to save by many, or by few.
for there is no restraint with the Lord to save by many, or by few.
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It may be the Lord will work for us, for there is no restraint with the Lord, to save by many or by few. It may be the Lord will work for us, for there is no restraint with the Lord, to save by many or by few.
pn31 vmb vbi dt n1 vmb vvi p-acp pno12, c-acp pc-acp vbz dx n1 p-acp dt n1, pc-acp vvi p-acp d cc p-acp d.
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This encouraged Jonathan, and hereby he incourages his Armour-bearer. So, when a man can say thus:
This encouraged Johnathan, and hereby he encourages his Armour-bearer. So, when a man can say thus:
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it may be the Lord will show Mercy to me in such a work, or in such a businesse;
it may be the Lord will show Mercy to me in such a work, or in such a business;
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there is no restraint with him; it causes the Soule to rely on God.
there is no restraint with him; it Causes the Soul to rely on God.
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Now this Doctrine, it holds forth a may be to you, a may be of Mercy to you;
Now this Doctrine, it holds forth a may be to you, a may be of Mercy to you;
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though you have not an Assurance that this mercy that hath the sentence of death upon it, will certainly rise againe;
though you have not an Assurance that this mercy that hath the sentence of death upon it, will Certainly rise again;
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yet notwithstanding, seeing it is Gods way, this is Gods way with the Children of Abraham; when he intends to give a speciall Mercy, he does put a sentence of death upon it.
yet notwithstanding, seeing it is God's Way, this is God's Way with the Children of Abraham; when he intends to give a special Mercy, he does put a sentence of death upon it.
av a-acp, vvg pn31 vbz ng1 n1, d vbz npg1 n1 p-acp dt n2 pp-f np1; c-crq pns31 vvz pc-acp vvi dt j n1, pns31 vdz vvi dt n1 pp-f n1 p-acp pn31.
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This holds forth a may be unto you, a may be of Mercy this Doctrine holds forth unto you.
This holds forth a may be unto you, a may be of Mercy this Doctrine holds forth unto you.
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Why therefore (my beloved) should we not relie upon God, when the sentence of death is put upon the meanes, upon all the meanes that does lead unto the Mercy that you most desire?
Why Therefore (my Beloved) should we not rely upon God, when the sentence of death is put upon the means, upon all the means that does led unto the Mercy that you most desire?
uh-crq av (po11 j-vvn) vmd pns12 xx vvi p-acp np1, c-crq dt n1 pp-f n1 vbz vvn p-acp dt n2, p-acp d dt n2 cst vdz vvi p-acp dt n1 cst pn22 av-ds vvb?
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But you will say unto me;
But you will say unto me;
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Is there no way, no meanes to spy out Gods meaning in this particular? Oh! that I did but know,
Is there no Way, no means to spy out God's meaning in this particular? Oh! that I did but know,
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whether this Mercy that hath the sentence of death upon it, shall rise again:
whither this Mercy that hath the sentence of death upon it, shall rise again:
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how shall one know that? are there no meanes to know it? whether a Mercy shall rise againe,
how shall one know that? Are there no means to know it? whither a Mercy shall rise again,
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when the sentence of death is upon it? I shall speake but two things unto that, briefly.
when the sentence of death is upon it? I shall speak but two things unto that, briefly.
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A Christian may have some perswasion of the Resurrection of his Mercy when the sentence of death is put upon it;
A Christian may have Some persuasion of the Resurrection of his Mercy when the sentence of death is put upon it;
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by the frequent visitings of the promise; marke, when God intends any speciall Mercy to his people, he gives out a promise;by the frequent visitings of the promise; mark, when God intends any special Mercy to his people, he gives out a promise;
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then comes the sentence of death: but if he intends to fulfill the promise;
then comes the sentence of death: but if he intends to fulfil the promise;
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he does cause the promise frequently to visit the Soule, even when the sentence of death is upon the businesse;
he does cause the promise frequently to visit the Soul, even when the sentence of death is upon the business;
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often to knock at the doore of the Soule.
often to knock At the door of the Soul.
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When there is Good-will between two Young people kept from marrying by their Parents, and the Young man often is at the house;
When there is Goodwill between two Young people kept from marrying by their Parents, and the Young man often is At the house;
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ye say, surely, if the Parents were but dead, there would be a marriage quickly, by the frequent visitings.
you say, surely, if the Parents were but dead, there would be a marriage quickly, by the frequent visitings.
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So now, when the promise does frequently visit the Soule in the time when the sentence of death is upon the businesse, it argues that the Mercy is not quite dead.
So now, when the promise does frequently visit the Soul in the time when the sentence of death is upon the business, it argues that the Mercy is not quite dead.
av av, c-crq dt n1 vdz av-j vvb dt n1 p-acp dt n1 c-crq dt n1 pp-f n1 vbz p-acp dt n1, pn31 vvz cst dt n1 vbz xx av j.
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Moses had a promise in a vision: the Bush burning, and not consuming; Israel in Egypt, and not destroyed:Moses had a promise in a vision: the Bush burning, and not consuming; Israel in Egypt, and not destroyed:
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Moses, he carries this promise along with him in his bosome: indeed we do not reade of it till Moses comes to die;Moses, he carries this promise along with him in his bosom: indeed we do not read of it till Moses comes to die;
np1, pns31 vvz d n1 a-acp p-acp pno31 p-acp po31 n1: av pns12 vdb xx vvi pp-f pn31 p-acp np1 vvz pc-acp vvi;
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and when Moses comes to blesse the People: The good will of him that dwelt in the Bush, be with you.
and when Moses comes to bless the People: The good will of him that dwelled in the Bush, be with you.
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This same promise kept Moses company all along;
This same promise kept Moses company all along;
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and though the sentence of death was often put upon the businesse, yet notwithstanding, in that the Mercy came and visited him, it argued that this promise was not quite dead.
and though the sentence of death was often put upon the business, yet notwithstanding, in that the Mercy Come and visited him, it argued that this promise was not quite dead.
cc cs dt n1 pp-f n1 vbds av vvn p-acp dt n1, av a-acp, p-acp d dt n1 vvd cc vvd pno31, pn31 vvd cst d n1 vbds xx av j.
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So by the frequent Ʋisitings of the same promise; Though the Tree be cutt down; yet through the sent of those waters it shall rise again.
So by the frequent Ʋisitings of the same promise; Though the Tree be Cut down; yet through the sent of those waters it shall rise again.
av p-acp dt j n2-vvg pp-f dt d n1; cs dt n1 vbb vvi a-acp; av p-acp dt n1 pp-f d n2 pn31 vmb vvi av.
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But especially, in the second place:
But especially, in the second place:
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A Christian may have some comfortable perswasion, that the Mercy is not dead, but sleepeth By the First-fruits of the promise.
A Christian may have Some comfortable persuasion, that the Mercy is not dead, but Sleepeth By the Firstfruits of the promise.
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When the Jews kept the Feast of the First-fruits; they knew that the Harvest was not farre off.
When the jews kept the Feast of the Firstfruits; they knew that the Harvest was not Far off.
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And so, when the First-fruits of a Mercy comes, we may know that the Mercy, or blessing is not farre off.
And so, when the Firstfruits of a Mercy comes, we may know that the Mercy, or blessing is not Far off.
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Beloved, God does use to give the First-fruits of a blessing, before the great blessing comes.
beloved, God does use to give the Firstfruits of a blessing, before the great blessing comes.
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It's a good speech of one sayes he: God does with the same seale, seale divers matters;
It's a good speech of one Says he: God does with the same seal, seal diverse matters;
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one Mercy is made a seale to another.
one Mercy is made a seal to Another.
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God does give one Mercy, as a pledge of another, and as a seal of another.
God does give one Mercy, as a pledge of Another, and as a seal of Another.
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And so our Saviour Christ does, in that 9. Chapter of Matthew, we reade of a certain Ruler, that came to him for his Daughter;
And so our Saviour christ does, in that 9. Chapter of Matthew, we read of a certain Ruler, that Come to him for his Daughter;
cc av po12 n1 np1 vdz, p-acp d crd n1 pp-f np1, pns12 vvb pp-f dt j n1, cst vvd p-acp pno31 p-acp po31 n1;
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and he said, (at the 18. verse) My Daughter is ever now dead, but come, and lay thine hand upon her, and shee shall live.
and he said, (At the 18. verse) My Daughter is ever now dead, but come, and lay thine hand upon her, and she shall live.
cc pns31 vvd, (p-acp dt crd n1) po11 n1 vbz av av j, cc-acp vvb, cc vvb po21 n1 p-acp pno31, cc pns31 vmb vvi.
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Here was his unbeliefe, that he should say: Come and lay thine hand upon her; Christ could have healed her, without coming to her:
Here was his unbelief, that he should say: Come and lay thine hand upon her; christ could have healed her, without coming to her:
av vbds po31 n1, cst pns31 vmd vvi: vvb cc vvb po21 n1 p-acp pno31; np1 vmd vhi vvn pno31, p-acp vvg p-acp pno31:
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But Jesus arose, and followed him.
But jesus arose, and followed him.
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And behold a woman (at the 20. verse) which was diseased with an issue of blood twelve years, came behind him, And behold a woman (At the 20. verse) which was diseased with an issue of blood twelve Years, Come behind him,
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and touched the hem of his garment:
and touched the hem of his garment:
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Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort, thy Faith hath made thee whole.
jesus turned him about, and when he saw her, he said, Daughter, be of good Comfort, thy Faith hath made thee Whole.
np1 vvd pno31 a-acp, cc c-crq pns31 vvd pno31, pns31 vvd, n1, vbb pp-f j n1, po21 n1 vhz vvn pno21 j-jn.
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And the woman was made whole from that same houre:
And the woman was made Whole from that same hour:
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And when Jesus came into the Rulers house, and saw the Minstrels, and the People making a noise:
And when jesus Come into the Rulers house, and saw the Minstrels, and the People making a noise:
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He said unto them, Give place, for the maid is not dead, but fleepeth: And they laught him to scorne. He said unto them, Give place, for the maid is not dead, but fleepeth: And they laughed him to scorn.
pns31 vvd p-acp pno32, vvb n1, p-acp dt n1 vbz xx j, cc-acp vvz: cc pns32 vvd pno31 pc-acp vvi.
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He did a miracle in the way, as a pledge unto them that he would do this miracle also, that he would raise up his daughter:
He did a miracle in the Way, as a pledge unto them that he would do this miracle also, that he would raise up his daughter:
pns31 vdd dt n1 p-acp dt n1, c-acp dt n1 p-acp pno32 cst pns31 vmd vdi d n1 av, cst pns31 vmd vvi a-acp po31 n1:
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and by this miracle that he did in the way, he did give them a seale of the miracle following, of the Mercy following. Thus he does many times.
and by this miracle that he did in the Way, he did give them a seal of the miracle following, of the Mercy following. Thus he does many times.
cc p-acp d n1 cst pns31 vdd p-acp dt n1, pns31 vdd vvi pno32 dt n1 pp-f dt n1 vvg, pp-f dt n1 vvg. av pns31 vdz d n2.
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Thus he dealt by David: the Lord made David a promise of the Kingdome, to give him the Kingdome, bring him to the Throne:
Thus he dealt by David: the Lord made David a promise of the Kingdom, to give him the Kingdom, bring him to the Throne:
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David, he is thrust out into the Wildernesse: well, when he is there, Saul he persecutes him, hunts him;David, he is thrust out into the Wilderness: well, when he is there, Saul he persecutes him, hunt's him;
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Saul, comes so neare him, as that Saul is on one side the hill, and he on the other, nearer:Saul, comes so near him, as that Saul is on one side the hill, and he on the other, nearer:
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But even there Saul is delivered into the hand of David. This now, this Mercy here in the Wildernesse, was a pledge to him of the Kingdome afterward.
But even there Saul is Delivered into the hand of David. This now, this Mercy Here in the Wilderness, was a pledge to him of the Kingdom afterwards.
cc-acp av a-acp np1 vbz vvn p-acp dt n1 pp-f np1. d av, d n1 av p-acp dt n1, vbds dt n1 p-acp pno31 pp-f dt n1 av.
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So now is it with you:
So now is it with you:
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hath the Lord given you a promise of some great blessing, or some great Mercy? and thereupon does the sentence of death come upon it,
hath the Lord given you a promise of Some great blessing, or Some great Mercy? and thereupon does the sentence of death come upon it,
vhz dt n1 vvn pn22 dt n1 pp-f d j n1, cc d j n1? cc av vdz dt n1 pp-f n1 vvn p-acp pn31,
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and upon all the meanes that do lead unto it? In the interim, between the promise, and the fulfilling;
and upon all the means that do led unto it? In the interim, between the promise, and the fulfilling;
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does the Lord deliver you from some affliction that rises up in your way:
does the Lord deliver you from Some affliction that rises up in your Way:
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the Interim-mercy, the deliverance being of the same nature with the Mercy promised, is a pledge unto you, that the Mercy shall rise againe;
the Interim-mercy, the deliverance being of the same nature with the Mercy promised, is a pledge unto you, that the Mercy shall rise again;
dt n1, dt n1 vbg pp-f dt d n1 p-acp dt n1 vvd, vbz dt n1 p-acp pn22, cst dt n1 vmb vvi av;
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though the sentence of death be now upon it. And thus you should look upon things.
though the sentence of death be now upon it. And thus you should look upon things.
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But while I am upon this, 'Tis enough for the Reliance of the Soule upon God, A may be of Mercy:
But while I am upon this, It's enough for the Reliance of the Soul upon God, A may be of Mercy:
cc-acp cs pns11 vbm p-acp d, pn31|vbz av-d p-acp dt n1 pp-f dt n1 p-acp np1, dt vmb vbi pp-f n1:
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I say, a may be of Mercy, is enough for the act of Reliance.
I say, a may be of Mercy, is enough for the act of Reliance.
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And this Doctrine alwayes hold forth this truth unto you, that there is a may be; because,
And this Doctrine always hold forth this truth unto you, that there is a may be; Because,
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when God intends to fulfill his promise, by giving any speciall blessing, or Mercy to the children of Abraham; he does first of all put the sentence of death upon the blessing,
when God intends to fulfil his promise, by giving any special blessing, or Mercy to the children of Abraham; he does First of all put the sentence of death upon the blessing,
c-crq np1 vvz pc-acp vvi po31 n1, p-acp vvg d j n1, cc n1 p-acp dt n2 pp-f np1; pns31 vdz ord pp-f d vvd dt n1 pp-f n1 p-acp dt n1,
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and upon all the means that do lead unto it. Shall we not then waite upon him? keep silence in the day of trouble.
and upon all the means that do led unto it. Shall we not then wait upon him? keep silence in the day of trouble.
cc p-acp d dt n2 cst vdb vvi p-acp pn31. vmb pns12 xx av vvi p-acp pno31? vvb n1 p-acp dt n1 pp-f n1.
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I'le give you two or three incouragements hereunto, and so I will winde up all.
I'll give you two or three encouragements hereunto, and so I will wind up all.
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Beloved, The sentence of death (you say) is upon the Mercy, or the blessing that you do much desire.
beloved, The sentence of death (you say) is upon the Mercy, or the blessing that you do much desire.
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If ever the Mercy rise, and the grave-cloathes be taken off; it shall be the choisest Mercy that ever you had in all your lives.
If ever the Mercy rise, and the graveclothes be taken off; it shall be the Choicest Mercy that ever you had in all your lives.
cs av dt n1 vvb, cc dt n2 vbb vvn a-acp; pn31 vmb vbi dt js n1 cst av pn22 vhd p-acp d po22 n2.
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Abraham had divers sons, but the jewell was Isaac, the dead Mercy:Abraham had diverse Sons, but the jewel was Isaac, the dead Mercy:
np1 vhd j n2, cc-acp dt n1 vbds np1, dt j n1:
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Hannah had divers children, but who like Samuel? the found Mercy? Mercy once lost, and then found, is a choise Mercy, it is the greatest Mercy.Hannah had diverse children, but who like Samuel? the found Mercy? Mercy once lost, and then found, is a choice Mercy, it is the greatest Mercy.
np1 vhd j n2, cc-acp q-crq av-j np1? dt vvd n1? n1 a-acp vvn, cc av vvd, vbz dt n1 n1, pn31 vbz dt js n1.
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First I say, If ever you come to find the Mercy you have lost;
First I say, If ever you come to find the Mercy you have lost;
ord pns11 vvb, cs av pn22 vvb pc-acp vvi dt n1 pn22 vhb vvn;
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if ever that rise which the sentence of death is put upon, it shall be the greatest Mercy. Job had a good Estate:
if ever that rise which the sentence of death is put upon, it shall be the greatest Mercy. Job had a good Estate:
cs av d n1 r-crq dt n1 pp-f n1 vbz vvn p-acp, pn31 vmb vbi dt js n1. np1 vhd dt j n1:
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but when all was plunder'd, a sentence of death came upon all: when he came to his comforts, and his Estate againe, then it was done.
but when all was plundered, a sentence of death Come upon all: when he Come to his comforts, and his Estate again, then it was done.
cc-acp c-crq d vbds vvn, dt n1 pp-f n1 vvd p-acp d: c-crq pns31 vvd p-acp po31 n2, cc po31 n1 av, cs pn31 vbds vdn.
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Some have observed concerning Joseph, that according to the severall links of his Affliction, were the pearles in the crown of his Mercy:
some have observed Concerning Joseph, that according to the several links of his Affliction, were the Pearls in the crown of his Mercy:
d vhb vvn vvg np1, cst vvg p-acp dt j n2 pp-f po31 n1, vbdr dt n2 p-acp dt n1 pp-f po31 n1:
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Ther's observed some eight or nine. I shallnot have time to inlarge my self in them; onely thus:
Ther's observed Some eight or nine. I shallnot have time to enlarge my self in them; only thus:
pc-acp|vbz vvn d crd cc crd. pns11 vmbx vhb n1 pc-acp vvi po11 n1 p-acp pno32; av-j av:
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Joseph he is sold by his Brethren into Egypt; Answerable unto that, Josephs Brethren come down to Egypt, and worship before him.Joseph he is sold by his Brothers into Egypt; Answerable unto that, Josephs Brothers come down to Egypt, and worship before him.
np1 pns31 vbz vvn p-acp po31 n2 p-acp np1; j p-acp d, np1 n2 vvb a-acp p-acp np1, cc n1 p-acp pno31.
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Joseph is accused for wronging his Mistrisse, sad reproaches cast upon him; Answerable to that, a Herauld proclaimes before him:Joseph is accused for wronging his Mistress, sad Reproaches cast upon him; Answerable to that, a Herald proclaims before him:
np1 vbz vvn p-acp vvg po31 n1, j n2 vvn p-acp pno31; j p-acp d, dt n1 vvz p-acp pno31:
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This is the man whom the King honours. Joseph is thrown into prison, the irons enter into his soule;This is the man whom the King honours. Joseph is thrown into prison, the irons enter into his soul;
d vbz dt n1 ro-crq dt n1 n2. np1 vbz vvn p-acp n1, dt n2 vvb p-acp po31 n1;
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Answerable to that, a chaine of gold is hung about his necke. Joseph a poor stranger, brought as low, as ever man was;
Answerable to that, a chain of gold is hung about his neck. Joseph a poor stranger, brought as low, as ever man was;
j p-acp d, dt n1 pp-f n1 vbz vvn p-acp po31 n1. np1 dt j n1, vvn p-acp j, c-acp av n1 vbds;
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Answerable to that, he is made next in the Kingdome to Pharoah. Beloved, if the dead Mercy rise:
Answerable to that, he is made next in the Kingdom to Pharaoh. beloved, if the dead Mercy rise:
j p-acp d, pns31 vbz vvn ord p-acp dt n1 p-acp np1. vvn, cs dt j n1 vvi:
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as your bodies when they rise, they rise in glory: So when the Mercy rises, it will rise a glorious Mercy.
as your bodies when they rise, they rise in glory: So when the Mercy rises, it will rise a glorious Mercy.
c-acp po22 n2 c-crq pns32 vvb, pns32 vvb p-acp n1: av c-crq dt n1 vvz, pn31 vmb vvi dt j n1.
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And as it shall be the greatest Mercy that ever you had: so it shall be the surest. That is most certain, that is certain after uncertainty.
And as it shall be the greatest Mercy that ever you had: so it shall be the Surest. That is most certain, that is certain After uncertainty.
cc c-acp pn31 vmb vbi dt js n1 cst av pn22 vhd: av pn31 vmb vbi dt js. cst vbz av-ds j, cst vbz j p-acp n1.
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Whose assurance was like to Thomas's? Oh! sayes Thomas, My Lord, and My God; two My's, My Lord, and My God; it came out of doubting.
Whose assurance was like to Thomas's? Oh! Says Thomas, My Lord, and My God; two My's, My Lord, and My God; it Come out of doubting.
rg-crq n1 vbds av-j p-acp npg1? uh vvz np1, po11 n1, cc po11 n1; crd npg1, po11 n1, cc po11 n1; pn31 vvd av pp-f vvg.
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A Tree that stands after shaking, stands the most firmly: Assurance after doubting is the strongest Assurance, surest Assurance. As 'tis the greatest Mercy;
A Tree that Stands After shaking, Stands the most firmly: Assurance After doubting is the Strongest Assurance, Surest Assurance. As it's the greatest Mercy;
dt n1 cst vvz p-acp vvg, vvz dt av-ds av-j: n1 p-acp vvg vbz dt js n1, js n1. p-acp pn31|vbz dt js n1;
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so I say, it shall be the surest Mercy, if ever the Mercy rise. And then againe, Lastly:
so I say, it shall be the Surest Mercy, if ever the Mercy rise. And then again, Lastly:
av pns11 vvb, pn31 vmb vbi dt js n1, cs av dt n1 vvb. cc av av, ord:
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As the surest, so it shall be the sweetest Mercy. The children of Israel, they had wholesome meat, and water, and drinke:
As the Surest, so it shall be the Sweetest Mercy. The children of Israel, they had wholesome meat, and water, and drink:
c-acp dt js, av pn31 vmb vbi dt js n1. dt n2 pp-f np1, pns32 vhd j n1, cc n1, cc vvi:
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but the sweetest water was that, which they had after no water: water out of a rocke, that was like hony:
but the Sweetest water was that, which they had After no water: water out of a rock, that was like honey:
cc-acp dt js n1 vbds d, r-crq pns32 vhd p-acp dx n1: n1 av pp-f dt n1, cst vbds av-j n1:
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And a Mercy that comes out of a rocke, that comes from out of the sentence of death, from under death;
And a Mercy that comes out of a rock, that comes from out of the sentence of death, from under death;
cc dt n1 cst vvz av pp-f dt n1, cst vvz p-acp av pp-f dt n1 pp-f n1, p-acp p-acp n1;
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it shall be the sweetest Mercy. You know what the Father of the Prodigall sayes, when his son was come home: he cals his friends together:
it shall be the Sweetest Mercy. You know what the Father of the Prodigal Says, when his son was come home: he calls his Friends together:
pn31 vmb vbi dt js n1. pn22 vvb r-crq dt n1 pp-f dt n-jn vvz, c-crq po31 n1 vbds vvn av-an: pns31 vvz po31 n2 av:
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Come (sayes he) and make merry with me; for this my son was dead, and is now alive: Come (Says he) and make merry with me; for this my son was dead, and is now alive:
vvb (vvz pns31) cc vvi j p-acp pno11; p-acp d po11 n1 vbds j, cc vbz av j:
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Cals his friends together, and speaks thus unto them.
Calls his Friends together, and speaks thus unto them.
vvz po31 n2 av, cc vvz av p-acp pno32.
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So shall it be with the Soule, when the Mercy lost, is found, when the Mercy dead is raised:
So shall it be with the Soul, when the Mercy lost, is found, when the Mercy dead is raised:
av vmb pn31 vbi p-acp dt n1, c-crq dt n1 vvn, vbz vvn, c-crq dt n1 j vbz vvn:
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then the Soule shall call in his friends; Come, O my friends; Come, Ile tell you what the Lord hath done for my Soule:
then the Soul shall call in his Friends; Come, Oh my Friends; Come, I'll tell you what the Lord hath done for my Soul:
av dt n1 vmb vvi p-acp po31 n2; vvb, uh po11 n2; vvb, pns11|vmb vvi pn22 r-crq dt n1 vhz vdn p-acp po11 n1:
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here, here is a Mercy dead, and 'tis now alive: Come, make merry with me, O my friends;
Here, Here is a Mercy dead, and it's now alive: Come, make merry with me, Oh my Friends;
av, av vbz dt n1 j, cc pn31|vbz av j: vvb, vvb j p-acp pno11, uh po11 n2;
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this my Assurance it was even dead, and 'tis now alive: Oh! this Blessing, this Blessing it was dead; but 'tis now alive:
this my Assurance it was even dead, and it's now alive: Oh! this Blessing, this Blessing it was dead; but it's now alive:
d po11 n1 pn31 vbds av j, cc pn31|vbz av j: uh d n1, d n1 pn31 vbds j; cc-acp pn31|vbz av j:
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Come and make merry with me, O my friends; for this Mercy was dead, and 'tis now alive. Thus I say:
Come and make merry with me, Oh my Friends; for this Mercy was dead, and it's now alive. Thus I say:
vvb cc vvi j p-acp pno11, uh po11 n2; p-acp d n1 vbds j, cc pn31|vbz av j. av pns11 vvb:
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if this Mercy rise that hath the sentence of death upon it; it shall be the greatest Mercy;
if this Mercy rise that hath the sentence of death upon it; it shall be the greatest Mercy;
cs d n1 vvb cst vhz dt n1 pp-f n1 p-acp pn31; pn31 vmb vbi dt js n1;
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it shall be the surest; and it shall be the sweetest Mercy, that ever you had in all your dayes.
it shall be the Surest; and it shall be the Sweetest Mercy, that ever you had in all your days.
pn31 vmb vbi dt js; cc pn31 vmb vbi dt js n1, cst av pn22 vhd p-acp d po22 n2.
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And therefore, who would not waite upon the Lord? who would not waite upon the Lord,
And Therefore, who would not wait upon the Lord? who would not wait upon the Lord,
cc av, r-crq vmd xx vvi p-acp dt n1? q-crq vmd xx vvi p-acp dt n1,
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when the sentence of death is put upon the Mercy, and upon all the manes that do lead unto it? Oh! my beloved in the Lord;
when the sentence of death is put upon the Mercy, and upon all the manes that do led unto it? Oh! my Beloved in the Lord;
c-crq dt n1 pp-f n1 vbz vvn p-acp dt n1, cc p-acp d dt n2 cst vdb vvi p-acp pn31? uh po11 j-vvn p-acp dt n1;
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that you would but possesse your hearts of this one Truth, this Mercy:
that you would but possess your hearts of this one Truth, this Mercy:
cst pn22 vmd cc-acp vvi po22 n2 pp-f d crd n1, d n1:
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how quiet would your Soules be under all the distempers, and the troubles of the time; Nationall distempers, Personall distempers.
how quiet would your Souls be under all the distempers, and the Troubles of the time; National distempers, Personal distempers.
c-crq vvb vmd po22 n2 vbb p-acp d dt n2, cc dt n2 pp-f dt n1; j n2, j n2.
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When you look upon the troubles that are abroad;
When you look upon the Troubles that Are abroad;
c-crq pn22 vvb p-acp dt n2 cst vbr av;
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yet your hearts would be quiet, and you would say, well, but yet notwithstanding, we may be in the way to the greatest Mercy that ever England saw;
yet your hearts would be quiet, and you would say, well, but yet notwithstanding, we may be in the Way to the greatest Mercy that ever England saw;
av po22 n2 vmd vbi j-jn, cc pn22 vmd vvi, av, cc-acp av a-acp, pns12 vmb vbi p-acp dt n1 p-acp dt js n1 cst av np1 vvd;
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why should we be thus discouraged? Oh! my Soule waite upon God, this is Gods way;
why should we be thus discouraged? Oh! my Soul wait upon God, this is God's Way;
q-crq vmd pns12 vbi av vvn? uh po11 n1 vvi p-acp np1, d vbz npg1 n1;
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he never gives any great Mercy to any of his people;
he never gives any great Mercy to any of his people;
pns31 av-x vvz d j n1 p-acp d pp-f po31 n1;
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but first he does put a sentence of death upon it, and upon all the meanes that do lead unto it:
but First he does put a sentence of death upon it, and upon all the means that do led unto it:
cc-acp ord pns31 vdz vvi dt n1 pp-f n1 p-acp pn31, cc p-acp d dt n2 cst vdb vvi p-acp pn31:
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And therefore, notwithstanding all, yet we may be in Gods way: Therefore, Oh! my Soule, waite on him. Thus much for this time.
And Therefore, notwithstanding all, yet we may be in God's Way: Therefore, Oh! my Soul, wait on him. Thus much for this time.
cc av, c-acp d, av pns12 vmb vbi p-acp ng1 n1: av, uh po11 n1, vvb p-acp pno31. av av-d c-acp d n1.
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Rom. 4. vers. 19. Rom. 4. vers. 19.
np1 crd fw-la. crd
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And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old,
And being not weak in faith, he considered not his own body now dead, when he was about an hundred Years old,
cc vbg xx j p-acp n1, pns31 vvd xx po31 d n1 av j, c-crq pns31 vbds p-acp dt crd n2 j,
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neither yet the deadnesse of Sarahs wombe.
neither yet the deadness of Sarahs womb.
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THe words (as ye heard the last day) are spoken concerning Abraham: And they hold forth three great Truths unto us. The First is this:
THe words (as you herd the last day) Are spoken Concerning Abraham: And they hold forth three great Truths unto us. The First is this:
dt n2 (c-acp pn22 vvd dt ord n1) vbr vvn vvg np1: cc pns32 vvb av crd j n2 p-acp pno12. dt ord vbz d:
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That when God intends to fulfill his promise, by giving any speciall blessing to the children of Abraham:That when God intends to fulfil his promise, by giving any special blessing to the children of Abraham:
cst c-crq np1 vvz pc-acp vvi po31 n1, p-acp vvg d j n1 p-acp dt n2 pp-f np1:
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he does first put the sentence of death upon the blessing, and upon all the meanes that do lead unto it: he does First put the sentence of death upon the blessing, and upon all the means that do led unto it:
pns31 vdz ord vvi dt n1 pp-f n1 p-acp dt n1, cc p-acp d dt n2 cst vdb vvi p-acp pn31:
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Abrahams body is dead, and Sarahs wombe is dead; when God had promised him a great seed. The Second is this:Abrahams body is dead, and Sarahs womb is dead; when God had promised him a great seed. The Second is this:
npg1 n1 vbz j, cc npg1 n1 vbz j; c-crq np1 vhd vvn pno31 dt j n1. dt ord vbz d:
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When God is thus pleased to put the sentence of death upon a blessing, or the meanes that do lead thereto: When God is thus pleased to put the sentence of death upon a blessing, or the means that do led thereto:
c-crq np1 vbz av vvn pc-acp vvi dt n1 pp-f n1 p-acp dt n1, cc dt n2 cst vdb vvi av:
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Then, and then especially, 'tis the duty and commendation of all the children of Abraham to beleeve in God, and not to stand poring upon the meanes, and the deadnesse thereof.
Then, and then especially, it's the duty and commendation of all the children of Abraham to believe in God, and not to stand poring upon the means, and the deadness thereof.
av, cc av av-j, pn31|vbz dt n1 cc n1 pp-f d dt n2 pp-f np1 pc-acp vvi p-acp np1, cc xx pc-acp vvi j-vvg p-acp dt n2, cc dt n1 av.
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He considered not his own body being dead, nor the deadnesse of Sarahs wombe. The Third is this:He considered not his own body being dead, nor the deadness of Sarahs womb. The Third is this:
pns31 vvd xx po31 d n1 vbg j, ccx dt n1 pp-f npg1 n1. dt ord vbz d:
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That no difficulty can stand before Faith: That no difficulty can stand before Faith:
cst dx n1 vmb vvi p-acp n1:
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true saving, justifying Faith, carries the Soule through all difficulties, discouragements, and naturall impossibilities to Jesus Christ. true Saving, justifying Faith, carries the Soul through all difficulties, discouragements, and natural impossibilities to jesus christ.
j vvg, vvg n1, vvz dt n1 p-acp d n2, n2, cc j n2 p-acp np1 np1.
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Thus it was here with Abraham: he being not weak in Faith, he had an eye unto Jesus Christ.
Thus it was Here with Abraham: he being not weak in Faith, he had an eye unto jesus christ.
av pn31 vbds av p-acp np1: pns31 n1 xx j p-acp n1, pns31 vhd dt n1 p-acp np1 np1.
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I have done with the First; and my desire is now at this time, to dispatch the Second.
I have done with the First; and my desire is now At this time, to dispatch the Second.
pns11 vhb vdn p-acp dt ord; cc po11 n1 vbz av p-acp d n1, pc-acp vvi dt ord.
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When God is pleased thus to put the sentence of death upon a blessing; or the meanes that do lead unto it: When God is pleased thus to put the sentence of death upon a blessing; or the means that do led unto it:
c-crq np1 vbz vvn av pc-acp vvi dt n1 pp-f n1 p-acp dt n1; cc dt n2 cst vdb vvi p-acp pn31:
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it is the duty of the children of Abraham then to trust in God; not to stand poring upon, or considering of the meanes, and the deadnesse thereof. it is the duty of the children of Abraham then to trust in God; not to stand poring upon, or considering of the means, and the deadness thereof.
pn31 vbz dt n1 pp-f dt n2 pp-f np1 av pc-acp vvi p-acp np1; xx pc-acp vvi j-vvg p-acp, cc vvg pp-f dt n2, cc dt n1 av.
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Thus it was here with Abraham: God made Abraham a promise that his seed should be like the sand,
Thus it was Here with Abraham: God made Abraham a promise that his seed should be like the sand,
av pn31 vbds av p-acp np1: np1 vvd np1 dt n1 cst po31 n1 vmd vbi av-j dt n1,
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and like the starres for multitude: But Abrahams body is dead, and his wives body is dead:
and like the Stars for multitude: But Abrahams body is dead, and his wives body is dead:
cc av-j dt n2 p-acp n1: cc-acp npg1 n1 vbz j, cc po31 ng1 n1 vbz j:
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Notwithstanding, Abraham considered not the deadnesse of the meanes.
Notwithstanding, Abraham considered not the deadness of the means.
a-acp, np1 vvd xx dt n1 pp-f dt n2.
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And in all this he is held forth for our Example, as you heard the last day.
And in all this he is held forth for our Exampl, as you herd the last day.
cc p-acp d d pns31 vbz vvn av p-acp po12 n1, c-acp pn22 vvd dt ord n1.
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As he did therefore so must we do. The Doctrine is somewhat large.
As he did Therefore so must we do. The Doctrine is somewhat large.
p-acp pns31 vdd av av vmb pns12 vdi. dt n1 vbz av j.
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2721
I shall break it asunder into three parts, and endeavour to cleare up these three Propositions unto you,
I shall break it asunder into three parts, and endeavour to clear up these three Propositions unto you,
pns11 vmb vvi pn31 av p-acp crd n2, cc vvb pc-acp vvi a-acp d crd n2 p-acp pn22,
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for the proof of the whole. First, That a meere rationall considering of the meanes, and the deadnesse thereof:
for the proof of the Whole. First, That a mere rational considering of the means, and the deadness thereof:
p-acp dt n1 pp-f dt j-jn. ord, cst dt j j vvg pp-f dt n2, cc dt n1 av:
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is a great, and a speciall enemy to the work of beleeving.
is a great, and a special enemy to the work of believing.
vbz dt j, cc dt j n1 p-acp dt n1 pp-f vvg.
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Secondly, That when all means faile, 'tis the duty, and commendation of the children of Abraham, then to beleeve.Secondly, That when all means fail, it's the duty, and commendation of the children of Abraham, then to believe.
ord, cst c-crq d n2 vvi, pn31|vbz dt n1, cc n1 pp-f dt n2 pp-f np1, av pc-acp vvi.
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Thirdly, That so to do, is exceeding pleasing to God, and most acceptable. First, That a meere rationall considering of the meanes: the straitnesse, or scantinesse; Thirdly, That so to do, is exceeding pleasing to God, and most acceptable. First, That a mere rational considering of the means: the straitness, or scantiness;
ord, cst av pc-acp vdi, vbz vvg j-vvg p-acp np1, cc av-ds j. ord, cst dt j j vvg pp-f dt n2: dt n1, cc n1;
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narrownesse, or deadnesse of the meanes, is a great, and a speciall enemy to the work of beleeving. narrowness, or deadness of the means, is a great, and a special enemy to the work of believing.
n1, cc n1 pp-f dt n2, vbz dt j, cc dt j n1 p-acp dt n1 pp-f vvg.
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Abraham being not weak in Faith, considered not his own body being dead. If he had considered, he might have been hindered in his Faith.Abraham being not weak in Faith, considered not his own body being dead. If he had considered, he might have been hindered in his Faith.
np1 vbg xx j p-acp n1, vvd xx po31 d n1 vbg j. cs pns31 vhd vvn, pns31 vmd vhi vbn vvn p-acp po31 n1.
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Ye reade of Zacharias (that good man, Father of John the Baptist ) that when the Angell brought him tidings of a child, in way of his speciall Mercy; he would not beleeve it.
You read of Zacharias (that good man, Father of John the Baptist) that when the Angel brought him tidings of a child, in Way of his special Mercy; he would not believe it.
pn22 vvb pp-f np1 (cst j n1, n1 pp-f np1 dt np1) cst c-crq dt n1 vvd pno31 n2 pp-f dt n1, p-acp n1 pp-f po31 j n1; pns31 vmd xx vvi pn31.
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And in the 1. of Luke, and the 20. verse: ye reade how he was punished for it:
And in the 1. of Lycia, and the 20. verse: you read how he was punished for it:
cc p-acp dt crd pp-f av, cc dt crd n1: pn22 vvb c-crq pns31 vbds vvn p-acp pn31:
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Behold, thou shalt be dumbe, and not able to speak, untill the day that these things shall be performed, Behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed,
vvb, pns21 vm2 vbi j, cc xx j pc-acp vvi, c-acp dt n1 cst d n2 vmb vbi vvn,
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because thou beleevest not my words. Because thou Believest not my words.
c-acp pns21 vv2 xx po11 n2.
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But what hindred him? what kept him off from this work of beleeving? you shall find at the 18. verse;
But what hindered him? what kept him off from this work of believing? you shall find At the 18. verse;
cc-acp q-crq vvd pno31? q-crq vvd pno31 a-acp p-acp d n1 pp-f vvg? pn22 vmb vvi p-acp dt crd n1;
(19) sermon (DIV3)
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too much attendance unto, and considering of the meanes, and the deadnesse thereof.
too much attendance unto, and considering of the means, and the deadness thereof.
av d n1 p-acp, cc vvg pp-f dt n2, cc dt n1 av.
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Zachary said unto the Angell, Whereby shall I know this? for I am an old man, Zachary said unto the Angel, Whereby shall I know this? for I am an old man,
np1 vvd p-acp dt n1, c-crq vmb pns11 vvi d? c-acp pns11 vbm dt j n1,
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and my wife well stricken in years. He look't too much upon, and considered, he stood poring too much upon the meanes;and my wife well stricken in Years. He looked too much upon, and considered, he stood poring too much upon the means;
cc po11 n1 av vvn p-acp n2. pns31 vvb|pn31 av av-d p-acp, cc vvn, pns31 vvd j-vvg av av-d p-acp dt n2;
(19) sermon (DIV3)
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and this was the enemy unto his Faith. You know Beloved, that the Scripture hath laid a flat opposition between Faith, and sence.
and this was the enemy unto his Faith. You know beloved, that the Scripture hath laid a flat opposition between Faith, and sense.
cc d vbds dt n1 p-acp po31 n1. pn22 vvb vvn, cst dt n1 vhz vvn dt j n1 p-acp n1, cc n1.
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We live by Faith, sayes the Apostle, and not by sight, or by sence.
We live by Faith, Says the Apostle, and not by sighed, or by sense.
pns12 vvb p-acp n1, vvz dt n1, cc xx p-acp n1, cc p-acp n1.
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The reasons drawn from sence, are sence: and when a man does live by reason drawn from sence, and beares up his heart therewithall, he does live by sence. If you live by Faith, you don't live by sence: if you do live by sence, you don't live by Faith. They are as two buckets, the life of Faith, and the life of sence;
The Reasons drawn from sense, Are sense: and when a man does live by reason drawn from sense, and bears up his heart therewithal, he does live by sense. If you live by Faith, you don't live by sense: if you do live by sense, you don't live by Faith. They Are as two buckets, the life of Faith, and the life of sense;
dt n2 vvn p-acp n1, vbr n1: cc c-crq dt n1 vdz vvi p-acp n1 vvn p-acp n1, cc vvz a-acp po31 n1 av, pns31 vdz vvi p-acp n1. cs pn22 vvb p-acp n1, pn22 vdbx vvb p-acp n1: cs pn22 vdb vvi p-acp n1, pn22 vdbx vvb p-acp n1. pns32 vbr p-acp crd n2, dt n1 pp-f n1, cc dt n1 pp-f n1;
(19) sermon (DIV3)
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when one goes up, the other goes down: the higher Faith riseth, the lower sence and reason:
when one Goes up, the other Goes down: the higher Faith Riseth, the lower sense and reason:
c-crq pi vvz p-acp, dt n-jn vvz a-acp: dt jc n1 vvz, dt jc n1 cc n1:
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and the higher sence and reason, the lower Faith. That is true of the schooles, Reason going before Faith, weakens, and diminisheth it:
and the higher sense and reason, the lower Faith. That is true of the Schools, Reason going before Faith, weakens, and diminisheth it:
cc dt jc n1 cc n1, dt jc n1. cst vbz j pp-f dt n2, n1 vvg p-acp n1, vvz, cc vvz pn31:
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But Reason following upon Faith, increases and strengthens it. Besides, you know Paul sayes;
But Reason following upon Faith, increases and strengthens it. Beside, you know Paul Says;
cc-acp n1 vvg p-acp n1, vvz cc vvz pn31. p-acp, pn22 vvb np1 vvz;
(19) sermon (DIV3)
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Not many wise &c. Why not many wise called? Those that are wise, they consider the things of God,Not many wise etc. Why not many wise called? Those that Are wise, they Consider the things of God,
xx d j av q-crq xx d n1 vvn? d cst vbr j, pns32 vvb dt n2 pp-f np1,
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and of the Gospel in a meere rationall way, and therefore not many wise are called:
and of the Gospel in a mere rational Way, and Therefore not many wise Are called:
cc pp-f dt n1 p-acp dt j j n1, cc av xx d n1 vbr vvn:
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it hinders them from the worke of beleeving: Luther sayes well:
it hinders them from the work of believing: Luther Says well:
pn31 vvz pno32 p-acp dt n1 pp-f vvg: np1 vvz av:
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If you would beleeve (sayes he) you must crucify that Question, why? God would not have us so full of wherefores. If you would believe (Says he) you must crucify that Question, why? God would not have us so full of wherefores.
cs pn22 vmd vvi (vvz pns31) pn22 vmb vvi d n1, q-crq? np1 vmd xx vhi pno12 av j pp-f n2-crq.
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And if you would beleeve, you must go blindfold into Gods command: Abraham subscribes to a blank, when the Lord called him out of his own Countrey.
And if you would believe, you must go blindfold into God's command: Abraham subscribes to a blank, when the Lord called him out of his own Country.
cc cs pn22 vmd vvi, pn22 vmb vvi j p-acp npg1 n1: np1 vvz p-acp dt n1, c-crq dt n1 vvd pno31 av pp-f po31 d n1.
(19) sermon (DIV3)
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Besides, You know the great field that Faith hath to work in; the large and vast Orbe, and Sphear that it hath to move in.Beside, You know the great field that Faith hath to work in; the large and vast Orb, and Sphere that it hath to move in.
a-acp, pn22 vvb dt j n1 cst n1 vhz p-acp n1 p-acp; dt j cc j n1, cc n1 cst pn31 vhz pc-acp vvi p-acp.
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Faith can go into the Old Testament, and run up as high as Adam, and come back again to the Soul, and tel the Soul:Faith can go into the Old Testament, and run up as high as Adam, and come back again to the Soul, and tell the Soul:
n1 vmb vvi p-acp dt j n1, cc vvb a-acp p-acp j c-acp np1, cc vvb av av p-acp dt n1, cc vvi dt n1:
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I have seene a man whom God hath pardoned that damn'd all the World;
I have seen a man whom God hath pardoned that damned all the World;
pns11 vhb vvn dt n1 ro-crq np1 vhz vvn d vvn d dt n1;
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and why may he not pardon thee? Faith can runne up to Heaven, and come home againe to the Soule;
and why may he not pardon thee? Faith can run up to Heaven, and come home again to the Soul;
cc q-crq vmb pns31 xx vvi pno21? n1 vmb vvi a-acp p-acp n1, cc vvb av-an av p-acp dt n1;
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and say, I have seene the Glory there: be of good comfort, ther's enough in Heaven to pay for all.
and say, I have seen the Glory there: be of good Comfort, ther's enough in Heaven to pay for all.
cc vvb, pns11 vhb vvn dt n1 a-acp: vbi a-acp j n1, pc-acp|vbz av-d p-acp n1 pc-acp vvi p-acp d.
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Faith can runne unto Gods All-sufficiency, to Gods Omnipotency; and having viewed that well, it returnes to the Soule home againe;
Faith can run unto God's All-sufficiency, to God's Omnipotency; and having viewed that well, it returns to the Soul home again;
n1 vmb vvi p-acp npg1 n1, p-acp ng1 n1; cc vhg vvn cst av, pn31 n2 p-acp dt n1 av-an av;
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and sayes, be quiet, ther's enough in God alone: and Faith having placed, and seated it selfe upon this high Tower and Mountaine;
and Says, be quiet, ther's enough in God alone: and Faith having placed, and seated it self upon this high Tower and Mountain;
cc vvz, vbb j-jn, pc-acp|vbz av-d p-acp np1 av-j: cc n1 vhg vvn, cc vvn pn31 n1 p-acp d j n1 cc n1;
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Gods Omnipotency and All-sufficiency; it hath a great prospect, it can look over all the World,
God's Omnipotency and All-sufficiency; it hath a great prospect, it can look over all the World,
npg1 n1 cc n1; pn31 vhz dt j n1, pn31 vmb vvi p-acp d dt n1,
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and look into another World too:
and look into Another World too:
cc vvb p-acp j-jn n1 av:
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but now Reason, it gets upon some little Mole-hill of Creature-ability; and if it can see over two or three hedges, 'tis well And therefore;
but now Reason, it gets upon Some little Molehill of Creature-ability; and if it can see over two or three hedges, it's well And Therefore;
cc-acp av n1, pn31 vvz p-acp d j n1 pp-f n1; cc cs pn31 vmb vvi p-acp crd cc crd n2, pn31|vbz av cc av;
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2757
Oh! what a paine is it to Faith, to be tied to Reason. I suppose you will all say, that if a man were able to go a journey of two or three hundred miles a foote, he were a very good footman:
Oh! what a pain is it to Faith, to be tied to Reason. I suppose you will all say, that if a man were able to go a journey of two or three hundred miles a foot, he were a very good footman:
uh q-crq dt n1 vbz pn31 p-acp n1, pc-acp vbi vvn p-acp n1. pns11 vvb pn22 vmb d vvi, cst cs dt n1 vbdr j pc-acp vvi dt n1 pp-f crd cc crd crd n2 dt n1, pns31 vbdr dt j j n1:
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yet if you will tie him to carry a child of foure or five years old with him;
yet if you will tie him to carry a child of foure or five Years old with him;
av cs pn22 vmb vvi pno31 pc-acp vvi dt n1 pp-f crd cc crd n2 j p-acp pno31;
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you will say, it would be a great luggage to him; and the man would say, pray let this child be left at home:
you will say, it would be a great luggage to him; and the man would say, pray let this child be left At home:
pn22 vmb vvi, pn31 vmd vbi dt j n1 p-acp pno31; cc dt n1 vmd vvi, vvb vvb d n1 vbi vvn p-acp n1-an:
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for though he may runne along in my hand half a mile, or go a mile with me;
for though he may run along in my hand half a mile, or go a mile with me;
c-acp cs pns31 vmb vvi a-acp p-acp po11 n1 j-jn dt n1, cc vvb dt n1 p-acp pno11;
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yet notwithstanding I must carry him the rest of the way:
yet notwithstanding I must carry him the rest of the Way:
av c-acp pns11 vmb vvi pno31 dt n1 pp-f dt n1:
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and when I come at any great water, or to go over any hill, I must take him upon my backe;
and when I come At any great water, or to go over any hill, I must take him upon my back;
cc c-crq pns11 vvb p-acp d j n1, cc pc-acp vvi p-acp d n1, pns11 vmb vvi pno31 p-acp po11 n1;
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and that will be a great burden to me.
and that will be a great burden to me.
cc cst vmb vbi dt j n1 p-acp pno11.
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And thus 'tis betweene Faith and Reason: Reason (at the best) is but a child to Faith: Faith can foot it over Mountaines and Difficulties, and wade through Afflictions, though they be very wide:
And thus it's between Faith and Reason: Reason (At the best) is but a child to Faith: Faith can foot it over Mountains and Difficulties, and wade through Afflictions, though they be very wide:
cc av pn31|vbz p-acp n1 cc n1: n1 (p-acp dt js) vbz p-acp dt n1 p-acp n1: n1 vmb vvi pn31 p-acp n2 cc n2, cc vvi p-acp n2, c-acp pns32 vbb av j:
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but when Reason comes to any Affliction, to wade through that, and to go over some great Difficulties; then it cries out and sayes, Oh! Faith, good Faith go backe againe, good Faith go backe againe:
but when Reason comes to any Affliction, to wade through that, and to go over Some great Difficulties; then it cries out and Says, Oh! Faith, good Faith go back again, good Faith go back again:
cc-acp q-crq n1 vvz p-acp d n1, pc-acp vvi p-acp d, cc pc-acp vvi p-acp d j n2; cs pn31 vvz av cc vvz, uh n1, j n1 vvb av av, j n1 vvb av av:
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No (sayes Faith ) but i'le take thee upon my backe Reason: and so Faith is fain to do indeed; take Reason upon its backe:
No (Says Faith) but I'll take thee upon my back Reason: and so Faith is fain to do indeed; take Reason upon its back:
dx (vvz n1) cc-acp pns11|vmb vvi pno21 p-acp po11 n1 n1: cc av n1 vbz av-j pc-acp vdi av; vvb n1 p-acp po31 n1:
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but, Oh! what a luggage is Reason to Faith? Oh! what a burden is Reason to Faith? Faith never works better,
but, Oh! what a luggage is Reason to Faith? Oh! what a burden is Reason to Faith? Faith never works better,
cc-acp, uh r-crq dt n1 vbz n1 p-acp n1? uh q-crq dt n1 vbz n1 p-acp n1? n1 av-x vvz av-jc,
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then when it works most alone.
then when it works most alone.
cs c-crq pn31 vvz av-ds av-j.
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The meere rationall considering of the means, and the deadnesse thereof, is a great and speciall enemy to the worke of beleeving. That is the First. The Second Proposition is this;
The mere rational considering of the means, and the deadness thereof, is a great and special enemy to the work of believing. That is the First. The Second Proposition is this;
dt j j vvg pp-f dt n2, cc dt n1 av, vbz dt j cc j n1 p-acp dt n1 pp-f vvg. cst vbz dt ord. dt ord n1 vbz d;
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That when all meanes faile, and seem to lye dead before us; That when all means fail, and seem to lie dead before us;
cst c-crq d n2 vvi, cc vvb pc-acp vvi j p-acp pno12;
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then it is the duty, and commendation of all the children of Abraham, to beleeve: That is, to beleeve the thing may be,then it is the duty, and commendation of all the children of Abraham, to believe: That is, to believe the thing may be,
cs pn31 vbz dt n1, cc n1 pp-f d dt n2 pp-f np1, pc-acp vvi: cst vbz, pc-acp vvi dt n1 vmb vbi,
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and so to rest, and relye on God in Christ. Thus it was here with Abraham.
and so to rest, and rely on God in christ. Thus it was Here with Abraham.
cc av pc-acp vvi, cc vvi p-acp np1 p-acp np1. av pn31 vbds av p-acp np1.
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And hath not the Lord commanded by the Apostle, saying;
And hath not the Lord commanded by the Apostle, saying;
cc vhz xx dt n1 vvd p-acp dt n1, vvg;
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2774
Let them that suffer according to the will of God, commit the keeping of their Soules to the hand of God, Let them that suffer according to the will of God, commit the keeping of their Souls to the hand of God,
vvb pno32 cst vvb vvg p-acp dt n1 pp-f np1, vvb dt n-vvg pp-f po32 n2 p-acp dt n1 pp-f np1,
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as into the hand of a Faithfull Creator? the 1 of Peter 4.19.as into the hand of a Faithful Creator? the 1 of Peter 4.19.
c-acp p-acp dt n1 pp-f dt j n1? dt crd pp-f np1 crd.
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2776
When ye are scrupled about your Election or Reprobation, you look upon God, as a Potter, that hath power over the clay, to make it either a Vessel of honour or dishonour:
When you Are scrupled about your Election or Reprobation, you look upon God, as a Potter, that hath power over the clay, to make it either a Vessel of honour or dishonour:
c-crq pn22 vbr vvn p-acp po22 n1 cc n1, pn22 vvb p-acp np1, c-acp dt n1, cst vhz n1 p-acp dt n1, pc-acp vvi pn31 d dt n1 pp-f n1 cc n1:
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But when you are to beleeve, then you are not to look upon God as a Potter, that workes out of clay, or out of materials; but as a Creator, that workes out of nothing; yea as a faithfull Creator, that will be sure to worke out of nothing, whom you shall be sure of.
But when you Are to believe, then you Are not to look upon God as a Potter, that works out of clay, or out of materials; but as a Creator, that works out of nothing; yea as a faithful Creator, that will be sure to work out of nothing, whom you shall be sure of.
cc-acp c-crq pn22 vbr pc-acp vvi, cs pn22 vbr xx pc-acp vvi p-acp np1 p-acp dt n1, cst vvz av pp-f n1, cc av pp-f n2-jn; p-acp p-acp dt n1, cst vvz av pp-f pix; uh p-acp dt j n1, cst vmb vbi j pc-acp vvi av pp-f pix, r-crq pn22 vmb vbi j pp-f.
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2778
Thus then you are to look upon him. You know the place in the third of Habakuk, and the 17. verse:
Thus then you Are to look upon him. You know the place in the third of Habakkuk, and the 17. verse:
av cs pn22 vbr pc-acp vvi p-acp pno31. pn22 vvb dt n1 p-acp dt ord pp-f np1, cc dt crd n1:
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2779
Although the Fig-tree shall not blossome, neither shall fruit be in the Vines, the labour of the Olive shall faile, Although the Fig tree shall not blossom, neither shall fruit be in the Vines, the labour of the Olive shall fail,
cs dt n1 vmb xx vvi, dx vmb n1 vbi p-acp dt n2, dt n1 pp-f dt n1 vmb vvi,
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2780
and the Fields shall yeeld no meate, the flocke shall be cutt off from the fold,
and the Fields shall yield no meat, the flock shall be Cut off from the fold,
cc dt n2 vmb vvi dx n1, dt n1 vmb vbi vvi a-acp p-acp dt n1,
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2781
and there shall be no herd in the stals;
and there shall be no heard in the stals;
cc pc-acp vmb vbi dx n1 p-acp dt n2;
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2782
yet I will rejoyce in the Lord, I will joy in the God of my salvation;
yet I will rejoice in the Lord, I will joy in the God of my salvation;
av pns11 vmb vvi p-acp dt n1, pns11 vmb vvi p-acp dt n1 pp-f po11 n1;
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2783
the Lord God is my strength &c. Thus Habakuk beleeved. Beloved, we are so to beleeve as the promise runnes;the Lord God is my strength etc. Thus Habakkuk believed. beloved, we Are so to believe as the promise runs;
dt n1 np1 vbz po11 n1 av av np1 vvn. j-vvn, pns12 vbr av pc-acp vvi p-acp dt n1 vvz;
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2784
Gods promise is the rule of our Faith: look how that speakes, so may we beleeve.
God's promise is the Rule of our Faith: look how that speaks, so may we believe.
n2 vvb vbz dt n1 pp-f po12 n1: vvb c-crq d vvz, av vmb pns12 vvi.
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2785
The promise and Faith is the buckle and claspe fit for one another.
The promise and Faith is the buckle and clasp fit for one Another.
dt n1 cc n1 vbz dt n1 cc vvi j p-acp crd j-jn.
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2786
Now the Lord does not onely promise to helpe the children of Abraham, but he promises to helpe when all meanes faile:
Now the Lord does not only promise to help the children of Abraham, but he promises to help when all means fail:
av dt n1 vdz xx av-j vvi pc-acp vvi dt n2 pp-f np1, p-acp pns31 vvz pc-acp vvi c-crq d n2 vvi:
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2787
When the poor and needy seeke for water, and there's none. I pray look into that third of Jeremy, and the 8. verse:When the poor and needy seek for water, and there's none. I pray look into that third of Jeremiah, and the 8. verse:
c-crq dt j cc j vvi p-acp n1, cc pc-acp|vbz pix. pns11 vvb vvb p-acp d ord pp-f np1, cc dt crd n1:
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2788
Behold, (sayes the Lord) I will bring them from the north Country: his people scattered here into the Land of the North.Behold, (Says the Lord) I will bring them from the north Country: his people scattered Here into the Land of the North.
vvb, (vvz dt n1) pns11 vmb vvi pno32 p-acp dt n1 n1: po31 n1 vvn av p-acp dt n1 pp-f dt n1.
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And gather them from the coasts of the Earth, and with them the blinde and the lame, the woman with childe, And gather them from the coasts of the Earth, and with them the blind and the lame, the woman with child,
cc vvi pno32 p-acp dt n2 pp-f dt n1, cc p-acp pno32 dt j cc dt j, dt n1 p-acp n1,
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and her that travaileth with child together, a great company shall returne hither. and her that Travaileth with child together, a great company shall return hither.
cc pno31 cst vvz p-acp n1 av, dt j n1 vmb vvi av.
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The Lord promises to bring them backe to their owne Country from the Land of the North.
The Lord promises to bring them back to their own Country from the Land of the North.
dt n1 vvz pc-acp vvi pno32 av p-acp po32 d n1 p-acp dt n1 pp-f dt n1.
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I but may some say, I am a poore blind man, and I shall never find the way home againe.
I but may Some say, I am a poor blind man, and I shall never find the Way home again.
pns11 cc-acp vmb d vvi, pns11 vbm dt j j n1, cc pns11 vmb av-x vvi dt n1 av-an av.
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Sayes he, I will gather them from the coasts of the earth, and with them the blind.
Says he, I will gather them from the coasts of the earth, and with them the blind.
vvz pns31, pns11 vmb vvi pno32 p-acp dt n2 pp-f dt n1, cc p-acp pno32 dt j.
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Oh! but I am a poore lame man, and I shall never be able to go so far.
Oh! but I am a poor lame man, and I shall never be able to go so Far.
uh p-acp pns11 vbm dt j j n1, cc pns11 vmb av-x vbi j pc-acp vvi av av-j.
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And with them (sayes he) the blind and the lame.
And with them (Says he) the blind and the lame.
cc p-acp pno32 (vvz pns31) dt j cc dt j.
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Oh! but I am a woman with child, surely, I shall never be able to returne to my own Country.
Oh! but I am a woman with child, surely, I shall never be able to return to my own Country.
uh p-acp pns11 vbm dt n1 p-acp n1, av-j, pns11 vmb av-x vbi j pc-acp vvi p-acp po11 d n1.
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2797
Yes, (sayes he) the woman with child. I, but I am a woman like to be in travaile about that time:
Yes, (Says he) the woman with child. I, but I am a woman like to be in travail about that time:
uh, (vvz pns31) dt n1 p-acp n1. pns11, cc-acp pns11 vbm dt n1 av-j pc-acp vbi p-acp vvb p-acp d n1:
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surely I shall be left behind, I shall never return to my own Country.
surely I shall be left behind, I shall never return to my own Country.
av-j pns11 vmb vbi vvn a-acp, pns11 vmb av-x vvi p-acp po11 d n1.
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Marke, the woman with child, and her that traivaileth with child, and a company shall return.
Mark, the woman with child, and her that traivaileth with child, and a company shall return.
n1, dt n1 p-acp n1, cc po31 d vvz p-acp n1, cc dt n1 vmb vvi.
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2800
God does not only promise help, but he promises to help the children of Abraham when all meanes faile.
God does not only promise help, but he promises to help the children of Abraham when all means fail.
np1 vdz xx av-j vvi n1, cc-acp pns31 vvz pc-acp vvi dt n2 pp-f np1 c-crq d n2 vvi.
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And if you look into the New Testament you will find, that severall promises which are given out in the Old-Testament, upon speciall and extraordinary occasions, assuring helpe beyond meanes;
And if you look into the New Testament you will find, that several promises which Are given out in the Old-Testament, upon special and extraordinary occasions, assuring help beyond means;
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are brought down into the New-Testament for us to apply there. When the Devil came to tempt our Lord and Saviour, to turne stones into bread:
Are brought down into the New testament for us to apply there. When the devil Come to tempt our Lord and Saviour, to turn stones into bred:
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sayes our Saviour, Man lives not by bread alone, but every word that proceeds out of the mouth of God.
Says our Saviour, Man lives not by bred alone, but every word that proceeds out of the Mouth of God.
vvz po12 n1, n1 vvz xx p-acp n1 av-j, cc-acp d n1 cst vvz av pp-f dt n1 pp-f np1.
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Now if you look into the eighth of Deuteronomy, and the third verse, you will find, that those words were spoken upon an extraordinary occasion, help beyond meanes: Now if you look into the eighth of Deuteronomy, and the third verse, you will find, that those words were spoken upon an extraordinary occasion, help beyond means:
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He humbled thee, and suffered thee to hunger, and fed thee with Manna, which thou knewest not, neither did thy fathers know: He humbled thee, and suffered thee to hunger, and fed thee with Manna, which thou Knewest not, neither did thy Father's know:
pns31 vvd pno21, cc vvd pno21 p-acp n1, cc vvd pno21 p-acp n1, r-crq pns21 vvd2 xx, av-dx vdd po21 n2 vvb:
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that hee might make thee know that man doth not live by bread onely, but by every word that proceedeth out of the mouth of the Lord. that he might make thee know that man does not live by bred only, but by every word that Proceedeth out of the Mouth of the Lord.
cst pns31 vmd vvi pno21 vvb d n1 vdz xx vvi p-acp n1 av-j, cc-acp p-acp d n1 cst vvz av pp-f dt n1 pp-f dt n1.
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And so here in this fourth of the Romans, Abraham beleeved, when all meanes failed, he beleeved the promise,
And so Here in this fourth of the Roman, Abraham believed, when all means failed, he believed the promise,
cc av av p-acp d ord pp-f dt njp2, np1 vvd, c-crq d n2 vvd, pns31 vvd dt n1,
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and he is brought down for our example, that we should beleeve the promise also when meanes faile.
and he is brought down for our Exampl, that we should believe the promise also when means fail.
cc pns31 vbz vvn a-acp p-acp po12 n1, cst pns12 vmd vvi dt n1 av c-crq n2 vvb.
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And if you look into, and consider the eleventh of the Hebrewes, where you have a catalogue of many beleevers, ye shall find, that many of them, beleeved when the means failed, beyond meanes,
And if you look into, and Consider the eleventh of the Hebrews, where you have a catalogue of many believers, you shall find, that many of them, believed when the means failed, beyond means,
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and yet they are all brought downe, and made mention of for our example.
and yet they Are all brought down, and made mention of for our Exampl.
cc av pns32 vbr d vvn a-acp, cc vvd n1 pp-f p-acp po12 n1.
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2811
Surely, therefore tis the duty of the children of Abraham to beleeve when all meanes faile,
Surely, Therefore this the duty of the children of Abraham to believe when all means fail,
av-j, av pn31|vbz dt n1 pp-f dt n2 pp-f np1 pc-acp vvi c-crq d n2 vvi,
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and seeme to be dead before us:
and seem to be dead before us:
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Meanes for the Soule, Meanes for the Body, Means for the Family: Meanes for the Churches. Take this for the reason:
Means for the Soul, Means for the Body, Means for the Family: Means for the Churches. Take this for the reason:
n2 p-acp dt n1, vvz p-acp dt n1, n2 p-acp dt n1: n2 p-acp dt n2. vvb d p-acp dt n1:
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2814
Such a Faith is to be exercised unto God, as is sutable unto that God in whom we do beleeve. Such a Faith is to be exercised unto God, as is suitable unto that God in whom we do believe.
d dt n1 vbz pc-acp vbi vvn p-acp np1, c-acp vbz j p-acp cst np1 p-acp ro-crq pns12 vdb vvi.
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If the God in whom we do beleeve were a God that did helpe onely by meanes,
If the God in whom we do believe were a God that did help only by means,
cs dt n1 p-acp ro-crq pns12 vdb vvi vbdr dt n1 cst vdd vvi av-j p-acp n2,
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2816
then we were to trust so unto him:
then we were to trust so unto him:
cs pns12 vbdr pc-acp vvi av p-acp pno31:
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but being he is such a God as workes beyond meanes, we are to exercise a faith towards him, sutable to this God in whom we do beleeve.
but being he is such a God as works beyond means, we Are to exercise a faith towards him, suitable to this God in whom we do believe.
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So in regard of our Love; We must love God with a love worthy of God.
So in regard of our Love; We must love God with a love worthy of God.
av p-acp n1 pp-f po12 vvb; pns12 vmb vvi np1 p-acp dt vvb j pp-f np1.
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2819
Now if a man should onely love God, for benefits and blessings that he receives from him:
Now if a man should only love God, for benefits and blessings that he receives from him:
av cs dt n1 vmd av-j vvi np1, c-acp n2 cc n2 cst pns31 vvz p-acp pno31:
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and not for the holinesse, and excellency that is in God himselfe; this love were not worthy of God.
and not for the holiness, and excellency that is in God himself; this love were not worthy of God.
cc xx p-acp dt n1, cc n1 cst vbz p-acp np1 px31; d n1 vbdr xx j pp-f np1.
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2821
So in regard of our faith: if we should onely beleeve God in regard of the reason, and experiences, and means;
So in regard of our faith: if we should only believe God in regard of the reason, and experiences, and means;
av p-acp n1 pp-f po12 n1: cs pns12 vmd j vvb np1 p-acp n1 pp-f dt n1, cc n2, cc n2;
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2822
this faith were no way worthy of God. I will beleeve a man, I will beleeve the worst of men, the vilest man,
this faith were no Way worthy of God. I will believe a man, I will believe the worst of men, the Vilest man,
d n1 vbdr dx n1 j pp-f np1. pns11 vmb vvi dt n1, pns11 vmb vvi dt js pp-f n2, dt js n1,
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2823
so farre as I can see him, and shall I beleeve God no further? We must beleeve with a faith worthy of God;
so Far as I can see him, and shall I believe God no further? We must believe with a faith worthy of God;
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2824
faith is not worthy of God, unlesse we beleeve beyond meanes; this is the faith that is worthy of God;
faith is not worthy of God, unless we believe beyond means; this is the faith that is worthy of God;
n1 vbz xx j pp-f np1, cs pns12 vvb p-acp n2; d vbz dt n1 cst vbz j pp-f np1;
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2825
this is the faith required, and commended. Take but one Scripture for it more.
this is the faith required, and commended. Take but one Scripture for it more.
d vbz dt n1 vvd, cc vvn. vvb p-acp crd n1 p-acp pn31 av-dc.
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2826
In the seventeenth of Luke, there were ten Lepers came unto Christ, desiring cure, saying, Jesus, Master have mercy on us (at the thirteenth verse) When he saw them, he said to them go shew your selves unto the Priests.
In the seventeenth of Lycia, there were ten Lepers Come unto christ, desiring cure, saying, jesus, Master have mercy on us (At the thirteenth verse) When he saw them, he said to them go show your selves unto the Priests.
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And it came to passe as they went they were cleansed. And it Come to pass as they went they were cleansed.
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It seems they were not cleansed then as he spake, they were not cleansed when Christ sayes, Go and shew your selves to the Priests:
It seems they were not cleansed then as he spoke, they were not cleansed when christ Says, Go and show your selves to the Priests:
pn31 vvz pns32 vbdr xx vvn av c-acp pns31 vvd, pns32 vbdr xx vvn c-crq np1 vvz, vvb cc vvi po22 n2 p-acp dt n2:
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for it is said, as they went they were cleansed.
for it is said, as they went they were cleansed.
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Why then should they shew themselves to the Priests? They were to shew themselves to the Priests, to bring an offering for their cleansing:
Why then should they show themselves to the Priests? They were to show themselves to the Priests, to bring an offering for their cleansing:
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yet, sayes our Saviour, go shew your selves to the Priests:
yet, Says our Saviour, go show your selves to the Priests:
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They were to beleeve that they should be cleansed, although they saw themselves full of Leprosie.
They were to believe that they should be cleansed, although they saw themselves full of Leprosy.
pns32 vbdr pc-acp vvi cst pns32 vmd vbi vvn, cs pns32 vvd px32 j pp-f n1.
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2833
So, although a soule sees himselfe to be full of Leprosy, yet notwithstanding it is to rely upon Jesus Christ,
So, although a soul sees himself to be full of Leprosy, yet notwithstanding it is to rely upon jesus christ,
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2834
and to beleeve as if he were fully cleansed: This is the second Proposition. The third will make out this the more full:
and to believe as if he were Fully cleansed: This is the second Proposition. The third will make out this the more full:
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Thus to beleeve when all meanes faile, is exceeding pleasing to God, and most acceptable. Thus to believe when all means fail, is exceeding pleasing to God, and most acceptable.
av pc-acp vvi c-crq d n2 vvi, vbz vvg j-vvg p-acp np1, cc av-ds j.
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This kind of faith Christ commends in Thomas: Thomas (sayes Christ) thou hast beleeved because thou hast seene;
This kind of faith christ commends in Thomas: Thomas (Says christ) thou hast believed Because thou hast seen;
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but blessed are those that do beleeve and have not seen. Blessed is any man that does beleeve, though his hands may be full of sence:but blessed Are those that do believe and have not seen. Blessed is any man that does believe, though his hands may be full of sense:
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2838
but of all beleevers, blessed is that beleever, that beleeves beyond sence, that beleeves and hath not seene.
but of all believers, blessed is that believer, that believes beyond sense, that believes and hath not seen.
cc-acp pp-f d n2, vvn vbz d n1, cst vvz p-acp n1, cst vvz cc vhz xx vvn.
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There are two especially that Jesus Christ does commend for beleeving:
There Are two especially that jesus christ does commend for believing:
pc-acp vbr crd av-j cst np1 np1 vdz vvi p-acp vvg:
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2840
the Canaanitish woman; and the Centurion. To the one, sayes he, O woman great is thy faith. Concerning the other: the Canaanitish woman; and the Centurion. To the one, Says he, Oh woman great is thy faith. Concerning the other:
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I have not seene such faith, no not in Jsrael. I have not seen such faith, no not in Israel.
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2842
And both of these beleeved above hope, and under hope, when the meanes in view, seemed to chide them off from beleeving.
And both of these believed above hope, and under hope, when the means in view, seemed to chide them off from believing.
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2843
In that eleventh of the Hebrewes, many of the Saints are commended for their Faith: They had other graces, wherein they did excell:
In that eleventh of the Hebrews, many of the Saints Are commended for their Faith: They had other graces, wherein they did excel:
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2844
Moses was a Meeke man, he is not recorded there, and commended for his meeknesse, but for his Faith. Sampson was a stout, and a resolute man:Moses was a Meek man, he is not recorded there, and commended for his meekness, but for his Faith. Sampson was a stout, and a resolute man:
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he is not commended there for that, but for his Faith. They had other excellent graces,
he is not commended there for that, but for his Faith. They had other excellent graces,
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2846
but this grace of Faith is singled out to weare the Crown: They all obtain'd a good report through Faith.
but this grace of Faith is singled out to wear the Crown: They all obtained a good report through Faith.
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That weares the Crowne of all other graces.
That wears the Crown of all other graces.
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2848
And you shall find that that Faith was mingled with many weaknesses: Rahab, one of those beleevers, what a deale of weaknesse passed from her, in her beleeving.
And you shall find that that Faith was mingled with many Weaknesses: Rahab, one of those believers, what a deal of weakness passed from her, in her believing.
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2849
Yet notwithstanding, though their Faith was clogged with many weaknesses, yet their Faith is commended, and most of them beleeving beyond means, and when all meanes failed:
Yet notwithstanding, though their Faith was clogged with many Weaknesses, yet their Faith is commended, and most of them believing beyond means, and when all means failed:
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plainly speaking out this truth to us: The great acceptation that such a Faith hath with God. Beloved!
plainly speaking out this truth to us: The great acceptation that such a Faith hath with God. beloved!
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this faith, beleeving when all meanes faile, and lye dead before us, turnes God about; (as we may speak with reverence) and make God, of an enemy, a seeming enemy; to become our friend.
this faith, believing when all means fail, and lie dead before us, turns God about; (as we may speak with Reverence) and make God, of an enemy, a seeming enemy; to become our friend.
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2852
If you trust unto your friend, for a kindnesse; he will do it because you rest on him:
If you trust unto your friend, for a kindness; he will do it Because you rest on him:
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if you rest upon an enemy, he failes you:
if you rest upon an enemy, he fails you:
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but if you rest on God, he will therefore do it because you rest on him,
but if you rest on God, he will Therefore do it Because you rest on him,
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and he will become your friend by your resting on him. Oh! I have been a great and a wretched sinner:
and he will become your friend by your resting on him. Oh! I have been a great and a wretched sinner:
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Yet notwithstanding, I know there is infinite riches of grace in Christ, and therefore sayes the soule, I will rest on him:
Yet notwithstanding, I know there is infinite riches of grace in christ, and Therefore Says the soul, I will rest on him:
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yea Lord, though thou kill me, yet will I rest upon thee. I, (saies the Lord) wilt thou now rest upon mee, now I frown,yea Lord, though thou kill me, yet will I rest upon thee. I, (Says the Lord) wilt thou now rest upon me, now I frown,
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now I chide, now I have a rod in my hand, now I have a sword in my hand to kill thee (as it were) wilt thou now rest upon mee? Well, be of good comfort, thou art mine for ever:
now I chide, now I have a rod in my hand, now I have a sword in my hand to kill thee (as it were) wilt thou now rest upon me? Well, be of good Comfort, thou art mine for ever:
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Man, or woman, go in peace, good is thy faith. This resting thus upon God, when all meanes faile, it melts Gods anger into love.
Man, or woman, go in peace, good is thy faith. This resting thus upon God, when all means fail, it melts God's anger into love.
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And besides, it is that faith that is most successefull, the most speeding in prayer.
And beside, it is that faith that is most successful, the most speeding in prayer.
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You may look into the second of Chronicles the thirteenth Chapter, and you shall find there, that Abijah going to warre with Jeroboam, had not more then halfe so many as Jeroboam had.
You may look into the second of Chronicles the thirteenth Chapter, and you shall find there, that Abijah going to war with Jeroboam, had not more then half so many as Jeroboam had.
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Abijah set the battaile in array with an Army of valiant men of warre, even foure hundred thousand chosen men: A great Army.
Abijah Set the battle in array with an Army of valiant men of war, even foure hundred thousand chosen men: A great Army.
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But Jeroboam had as many againe.
But Jeroboam had as many again.
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And Jeroboam also set the battale in array against him with eight hundred thousand chosen men, being mighty men of valour. And Jeroboam also Set the battale in array against him with eight hundred thousand chosen men, being mighty men of valour.
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I pray now let us consider, how went the day? Reade the seventeenth verse. Abijah and his people slew them with a great slaughter:
I pray now let us Consider, how went the day? Reade the seventeenth verse. Abijah and his people slew them with a great slaughter:
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so there fell down of Israel five hundred thousand chosen men: Five hundred thousand chosen men slaine.so there fell down of Israel five hundred thousand chosen men: Five hundred thousand chosen men slain.
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How came this about? Reade the eighteenth verse.
How Come this about? Reade the eighteenth verse.
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Thus the children of Israel were brought under at that time, and the children of Judah prevailed, Thus the children of Israel were brought under At that time, and the children of Judah prevailed,
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because they relyed upon the Lord God of their Fathers. Because they relied upon the Lord God of their Father's.
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Or as some books have it, because they stayed upon the Lord God of their father.
Or as Some books have it, Because they stayed upon the Lord God of their father.
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The meanes was too scanty, it was short;
The means was too scanty, it was short;
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they rested upon God beyond the meanes, and see what great successe they had upon this:
they rested upon God beyond the means, and see what great success they had upon this:
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they were but foure hundred thousand, against either hundred thousand; and they slew five hundred thousand men.
they were but foure hundred thousand, against either hundred thousand; and they slew five hundred thousand men.
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So successefull is this worke, and this way of beleeving. It is this faith that now I am speaking of;
So successful is this work, and this Way of believing. It is this faith that now I am speaking of;
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beleeving when all means faile, and lye dead before us: that does honour God especially; which doth justify the soule:
believing when all means fail, and lie dead before us: that does honour God especially; which does justify the soul:
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It is the soule-saving faith of all. Pray looke into the seventh of Luke, and consider it well.It is the Soul-saving faith of all. Pray look into the seventh of Lycia, and Consider it well.
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It is said at the last verse. Jesus said to the woman, they Faith hath saved thee, go in peace:
It is said At the last verse. jesus said to the woman, they Faith hath saved thee, go in peace:
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but here's no mention at all before of her Faith: There's mention of her love, in the fourty seventh verse, I say unto thee, her sins, which are many, are forgiven, for she loved much.
but here's no mention At all before of her Faith: There's mention of her love, in the fourty seventh verse, I say unto thee, her Sins, which Are many, Are forgiven, for she loved much.
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There's mention before of her teares, at the eight and thirty verse. A woman in the City;
There's mention before of her tears, At the eight and thirty verse. A woman in the city;
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which was a sinner, brought an Alabaster box of ointment, and stood at his feete behind him weeping,
which was a sinner, brought an Alabaster box of ointment, and stood At his feet behind him weeping,
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and began to wash his feete with teares, and did wipe them with the haires of her head,
and began to wash his feet with tears, and did wipe them with the hairs of her head,
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and kissed his feete, and annointed them with the ointment. and kissed his feet, and anointed them with the ointment.
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Here's mention of her teares, here's mention of her Liberality, and Bounty, and Love to Jesus Christ:
Here's mention of her tears, here's mention of her Liberality, and Bounty, and Love to jesus christ:
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and yet our Lord and Saviour Christ, does not say thus: woman, thy teares hath saved thee, go in peace:
and yet our Lord and Saviour christ, does not say thus: woman, thy tears hath saved thee, go in peace:
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Woman thy Repentance, and thy Humiliation hath saved thee, go in peace, he doth not say, thy Love to me,
Woman thy Repentance, and thy Humiliation hath saved thee, go in peace, he does not say, thy Love to me,
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and thy Bounty to me hath saved thee, go in peace, woman:
and thy Bounty to me hath saved thee, go in peace, woman:
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No, but our Lord and Saviour, he saw a secret worke of reliance upon himselfe in this woman,
No, but our Lord and Saviour, he saw a secret work of reliance upon himself in this woman,
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for she was a great sinner, and he sayes unto her, woman, Thy Faith hath saved thee, goe in Peace.
for she was a great sinner, and he Says unto her, woman, Thy Faith hath saved thee, go in Peace.
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This is the soule-saving faith, thus to beleeve when all meanes faile, and seeme to lye dead before you.
This is the Soul-saving faith, thus to believe when all means fail, and seem to lie dead before you.
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Surely therefore, to do thus, must needs be exceeding pleasing to God, and most acceptable. And so I have done with those three Propositions:
Surely Therefore, to do thus, must needs be exceeding pleasing to God, and most acceptable. And so I have done with those three Propositions:
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and now come to the Application. If these things be so: and now come to the Application. If these things be so:
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Oh! what manner of Faith should we have? Will ye only beleeve when meanes are strong,
Oh! what manner of Faith should we have? Will you only believe when means Are strong,
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and have life in them? Ye have read of the unbeliefe of the people of Israel when they were in the wildernesse:
and have life in them? You have read of the unbelief of the people of Israel when they were in the Wilderness:
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being in the wildernesse, they wanted much outward provision, ordinary provision;
being in the Wilderness, they wanted much outward provision, ordinary provision;
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and by occasion thereof they murmured, full of unbelief, in so much as the Lord was angry with them,
and by occasion thereof they murmured, full of unbelief, in so much as the Lord was angry with them,
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and slew them, so that they never came into the Land of promise.
and slew them, so that they never Come into the Land of promise.
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But I pray, what was their unbelief, for which God did slay them? Was it this that they did not beleeve when they had meanes? No,
But I pray, what was their unbelief, for which God did slay them? Was it this that they did not believe when they had means? No,
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but that they did not beleeve when all means failed, when all outward meanes failed; that is their unbeliefe.
but that they did not believe when all means failed, when all outward means failed; that is their unbelief.
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Beloved, we have their promises, we have their Example, we have more meanes of faith then they;
beloved, we have their promises, we have their Exampl, we have more means of faith then they;
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and shall not our Faith rise higher then theirs? Shall not we beleeve an inch beyond the meanes? You have heard the Doctrine:
and shall not our Faith rise higher then theirs? Shall not we believe an inch beyond the means? You have herd the Doctrine:
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Tis the duty of all the children of Abraham to beleeve when meanes faile, 'tis exceeding pleasing to God, and 'tis most acceptable. This the duty of all the children of Abraham to believe when means fail, it's exceeding pleasing to God, and it's most acceptable.
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Oh! What an incouragement is here, to beleeve above hope, and under hope, and when death sits upon the lips of the second cause, and speakes nothing but terror!
Oh! What an encouragement is Here, to believe above hope, and under hope, and when death sits upon the lips of the second cause, and speaks nothing but terror!
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Some there are, that say, they can beleeve for their bodies, but they cannot trust God for their Soules when meanes faile:
some there Are, that say, they can believe for their bodies, but they cannot trust God for their Souls when means fail:
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Some say, they can trust God for their Soules when meanes faile, but they cannot trust God for their Bodies: some say, they can trust God for Themselves but they cannot trust God for their Families; what shall become of my wife and children? Some say, they can trust God for their Families; but they cannot trust God for the Church; when a strome rises, they cry out and say, Lord, carest thou not that we perish? though Jesus Christ be in the ship with them.
some say, they can trust God for their Souls when means fail, but they cannot trust God for their Bodies: Some say, they can trust God for Themselves but they cannot trust God for their Families; what shall become of my wife and children? some say, they can trust God for their Families; but they cannot trust God for the Church; when a strome rises, they cry out and say, Lord, Carest thou not that we perish? though jesus christ be in the ship with them.
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We are very ready, and apt to hunt after the meanes when we want them: and to rest upon them when we have them.
We Are very ready, and apt to hunt After the means when we want them: and to rest upon them when we have them.
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And there is a great propensnesse in us to doing, rather then unto beleeving; before conversion: and in the point of conversion.
And there is a great propenseness in us to doing, rather then unto believing; before conversion: and in the point of conversion.
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Before conversion: sayes the young man, What shall I do that I may inherite eternall life? And in the point of Conversion, in the second of the Acts, What shall we do to be saved? And Paul himselfe, Lord, what wilt thou have me to do? The Jaylor too, What shall I do to be saved;
Before conversion: Says the young man, What shall I do that I may inherit Eternal life? And in the point of Conversion, in the second of the Acts, What shall we do to be saved? And Paul himself, Lord, what wilt thou have me to do? The Jailor too, What shall I do to be saved;
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What shall I do? But I pray marke the Apostles answer to the Jaylor,
What shall I do? But I pray mark the Apostles answer to the Jailor,
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when he cryed out and said, Oh! What shall I do? The Apostle does not say, go fast, and pray, though he had need to do that:
when he cried out and said, Oh! What shall I do? The Apostle does not say, go fast, and pray, though he had need to do that:
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but the first worke that the Apostle does put him upon, is, Beleeve and thou shalt be saved, This is the worke.but the First work that the Apostle does put him upon, is, Believe and thou shalt be saved, This is the work.
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And therefore, when some came to Christ, and ask't him this question, Master, what shall we do that we may work the works of God? sayes Christ, This is the work of God, that ye beleeve in him whom he hath sent.
And Therefore, when Some Come to christ, and asked him this question, Master, what shall we do that we may work the works of God? Says christ, This is the work of God, that you believe in him whom he hath sent.
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And of all workings of Faith, this same beleeving when all means do faile, and seeme to lie dead before us, is that which is most pleasing to God.
And of all workings of Faith, this same believing when all means do fail, and seem to lie dead before us, is that which is most pleasing to God.
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Oh! that we could learne, Oh! that we could learne this point, to beleeve when the sentence of death is past upon a businesse,
Oh! that we could Learn, Oh! that we could Learn this point, to believe when the sentence of death is passed upon a business,
uh cst pns12 vmd vvi, uh cst pns12 vmd vvi d n1, pc-acp vvi c-crq dt n1 pp-f n1 vbz vvn p-acp dt n1,
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and upon all the meanes that do lead unto it.
and upon all the means that do led unto it.
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You will say, I am affraid to beleeve when meanes faile, for God hath commanded us to use meanes:
You will say, I am afraid to believe when means fail, for God hath commanded us to use means:
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and as in angling of fish, a man is to have his eye upon the cork,
and as in angling of Fish, a man is to have his eye upon the cork,
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so he is to have his eye upon the meanes; God hath commanded us to use the meanes:
so he is to have his eye upon the means; God hath commanded us to use the means:
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True, in your fishing and angling, you have an eye unto the cork;
True, in your fishing and angling, you have an eye unto the cork;
j, p-acp po22 n-vvg cc n-vvg, pn22 vhb dt n1 p-acp dt n1;
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but in Christs fishing there is another corke that you are to have an eye unto; Christ commands to beleeve.
but in Christ fishing there is Another cork that you Are to have an eye unto; christ commands to believe.
cc-acp p-acp npg1 vvg a-acp vbz j-jn n1 cst pn22 vbr pc-acp vhi dt n1 p-acp; np1 vvz pc-acp vvi.
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Master (say they) We have fish't all night, and caught nothing; neverthelesse at thy command we will cast in againe. Master (say they) We have fished all night, and caught nothing; nevertheless At thy command we will cast in again.
n1 (vvb pns32) pns12 vhb vvn d n1, cc vvd pix; av p-acp po21 n1 pns12 vmb vvi p-acp av.
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The same God that hath commanded you to keepe the ten Commandements, commands you to beleeve when all meanes faile. The same God that hath commanded you to keep the ten commandments, commands you to believe when all means fail.
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And whereas ye say, ye are affraid to beleeve when you have no meanes, because God hath commanded you to use the meanes, and now meanes are wanting.
And whereas you say, you Are afraid to believe when you have no means, Because God hath commanded you to use the means, and now means Are wanting.
cc cs pn22 vvb, pn22 vbr j pc-acp vvi c-crq pn22 vhb dx n2, c-acp np1 vhz vvn pn22 pc-acp vvi dt n2, cc av n2 vbr vvg.
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I shall desire you to consider with me but these foure things.
I shall desire you to Consider with me but these foure things.
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First of all, Thou sayest, meanes faile, and seeme to lie dead before thee, and thou art affraid now to beleeve;
First of all, Thou Sayest, means fail, and seem to lie dead before thee, and thou art afraid now to believe;
ord pp-f d, pns21 vv2, n2 vvb, cc vvb pc-acp vvi j p-acp pno21, cc pns21 vb2r j av pc-acp vvi;
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but it may be, that this is the time that God does take away the meanes on purpose to try thy Faith.
but it may be, that this is the time that God does take away the means on purpose to try thy Faith.
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Beloved, there is a time when God does purposely take away the meanes to try a mans Faith.
beloved, there is a time when God does purposely take away the means to try a men Faith.
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God does first try our Faith, before he does feed our sence.
God does First try our Faith, before he does feed our sense.
np1 vdz ord vvi po12 n1, c-acp pns31 vdz vvi po12 n1.
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When our Lord and Saviour Christ, was to worke that great miracle, feeding so many thousand with five barley loaves,
When our Lord and Saviour christ, was to work that great miracle, feeding so many thousand with five Barley loaves,
c-crq po12 n1 cc n1 np1, vbds pc-acp vvi d j n1, vvg av d crd p-acp crd n1 n2,
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and two small fishes, we reade in the sixth Chapter of John, and the 5. verse thus, Jesus lift up his eyes,
and two small Fish, we read in the sixth Chapter of John, and the 5. verse thus, jesus lift up his eyes,
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and saw a great company, and said to Philip, whence shall we buy bread, that these may eate? Why did our Saviour Christ thus put Philip upon it? reade what followes.and saw a great company, and said to Philip, whence shall we buy bred, that these may eat? Why did our Saviour christ thus put Philip upon it? read what follows.
cc vvd dt j n1, cc vvd p-acp vvi, c-crq vmb pns12 vvi n1, cst d vmb vvi? q-crq vdd po12 n1 np1 av vvd vvi p-acp pn31? vvb r-crq vvz.
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And this he said to prove him: He took away the meanes; and this he said to prove him. And this he said to prove him: He took away the means; and this he said to prove him.
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There is a time when the Lord does sometimes take away the meanes on purpose to prove thy Faith;
There is a time when the Lord does sometime take away the means on purpose to prove thy Faith;
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how doest thou know, (man or woman) whether this be not the day and the time? Thou sayest, thou canst not beleeve, because meanes faile;
how dost thou know, (man or woman) whither this be not the day and the time? Thou Sayest, thou Canst not believe, Because means fail;
q-crq vd2 pns21 vvi, (n1 cc n1) cs d vbb xx dt n1 cc dt n1? pns21 vv2, pns21 vm2 xx vvi, c-acp n2 vvb;
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it may be 'tis the time of thy triall, God sending this time of purpose to try thee. Again secondly, Consider this;
it may be it's the time of thy trial, God sending this time of purpose to try thee. Again secondly, Consider this;
pn31 vmb vbi pn31|vbz dt n1 pp-f po21 n1, np1 vvg d n1 pp-f n1 pc-acp vvi pno21. av ord, vvb d;
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God does never give to supply our lusts, but to supply our wants. Possibly there may be meanes to supply thy want,
God does never give to supply our Lustiest, but to supply our Wants. Possibly there may be means to supply thy want,
np1 vdz av-x vvi pc-acp vvi po12 n2, p-acp pc-acp vvi po12 vvz. av-j a-acp vmb vbi n2 pc-acp vvi po21 n1,
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though not meanes to supply thy lust.
though not means to supply thy lust.
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When our Lord and Saviour Christ fed so many thousand, what did he feed them with? Five barley loaves and two fishes;
When our Lord and Saviour christ fed so many thousand, what did he feed them with? Five Barley loaves and two Fish;
c-crq po12 n1 cc n1 np1 vvd av d crd, r-crq vdd pns31 vvi pno32 p-acp? crd n1 n2 cc crd n2;
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not with Turkey, not with Partridges, not with Quailes, not with Chickens; but with barley loaves.
not with Turkey, not with Partridges, not with Quails, not with Chickens; but with Barley loaves.
xx p-acp np1, xx p-acp n2, xx p-acp n2, xx p-acp n2; p-acp p-acp n1 n2.
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It may be thou hast a barley loafe-meanes, but thou hast not Chicken-meanes; and because thou hast not meanes to supply thine appetite, and to supply thy lust, thou sayest thou hast no meanes, and all meanes faile:
It may be thou hast a Barley loafe-meanes, but thou hast not Chicken-meanes; and Because thou hast not means to supply thine appetite, and to supply thy lust, thou Sayest thou hast no means, and all means fail:
pn31 vmb vbi pns21 vh2 dt n1 n2, p-acp pns21 vh2 xx n2; cc c-acp pns21 vh2 xx n2 pc-acp vvi po21 n1, cc pc-acp vvi po21 n1, pns21 vv2 pns21 vh2 dx n2, cc d n2 vvi:
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Oh! this is very ordinary among some people;
Oh! this is very ordinary among Some people;
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because they have not meanes to satisfy their mind and their lust, therefore they say, that all meanes faile.
Because they have not means to satisfy their mind and their lust, Therefore they say, that all means fail.
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I beseech you Beloved, consider whether there be not this great mistake, when you say, that all meanes faile;
I beseech you beloved, Consider whither there be not this great mistake, when you say, that all means fail;
pns11 vvb pn22 vvn, vvb cs pc-acp vbb xx d j n1, c-crq pn22 vvb, cst d n2 vvi;
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2943
onely a failing of meanes to supply your appetite and your lust, but not a failing of barley loave-meanes; whether there be not alwayes that meanes left by God.
only a failing of means to supply your appetite and your lust, but not a failing of Barley loave-meanes; whither there be not always that means left by God.
av-j dt vvg pp-f n2 pc-acp vvi po22 n1 cc po22 n1, cc-acp xx dt vvg pp-f n1 n2; cs pc-acp vbb xx av d n2 vvn p-acp np1.
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In the third place, But suppose that all meanes faile indeed, and lie dead before you;
In the third place, But suppose that all means fail indeed, and lie dead before you;
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now Faith is a meanes to a meanes: (marke) now Faith is a meanes to Faith, Faith hath a commission from God to put life into that meanes that lies dead before you;
now Faith is a means to a means: (mark) now Faith is a means to Faith, Faith hath a commission from God to put life into that means that lies dead before you;
av n1 vbz dt n2 p-acp dt n2: (n1) av n1 vbz dt n2 p-acp n1, n1 vhz dt n1 p-acp np1 pc-acp vvi n1 p-acp d n2 cst vvz j p-acp pn22;
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Faith hath a power from God to make that a meanes which was none before.
Faith hath a power from God to make that a means which was none before.
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Poor Soule, thou stand'st quaking and shaking at a distance & sayest, Oh! there's no meanes but contrary meanes:Poor Soul, thou Standest quaking and shaking At a distance & Sayest, Oh! there's no means but contrary means:
j n1, pns21 vv2 j-vvg cc vvg p-acp dt n1 cc vv2, uh pc-acp|vbz dx n2 p-acp j-jn n2:
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Come up to that contrary meanes, come up to it in a way of beleeving,
Come up to that contrary means, come up to it in a Way of believing,
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and thy very coming up to that which thou look'st upon as contrary, through thy faith will be made a meanes to thee.
and thy very coming up to that which thou Lookest upon as contrary, through thy faith will be made a means to thee.
cc po21 j n-vvg a-acp p-acp d r-crq pns21 vv2 p-acp p-acp n-jn, p-acp po21 n1 vmb vbi vvn dt n2 p-acp pno21.
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When the Apostle Peter was in prison, the Angel comes to him, strikes off his chaines,
When the Apostle Peter was in prison, the Angel comes to him, strikes off his chains,
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and bids him go out presently;
and bids him go out presently;
cc vvz pno31 vvi av av-j;
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2952
Peter does not say thus, what should I stirre for? Lord, Sir, there is an iron gate to go through, there are so many guardes of Souldiers to passe through;Peter does not say thus, what should I stir for? Lord, Sir, there is an iron gate to go through, there Are so many guards of Soldiers to pass through;
np1 vdz xx vvi av, q-crq vmd pns11 vvi p-acp? n1, n1, pc-acp vbz dt n1 n1 pc-acp vvi p-acp, pc-acp vbr av d n2 pp-f n2 pc-acp vvi p-acp;
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Peter does not say so, but rises in a way of beleeving, comes to the iron gate in Faith,Peter does not say so, but rises in a Way of believing, comes to the iron gate in Faith,
np1 vdz xx vvi av, cc-acp vvz p-acp dt n1 pp-f vvg, vvz p-acp dt n1 n1 p-acp n1,
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and when he comes at it, the iron gate doth open: And so it will be with you;
and when he comes At it, the iron gate does open: And so it will be with you;
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indeed if you come unto that which seemes a contrary means, in a naturall way, the iron gate still continues shut;
indeed if you come unto that which seems a contrary means, in a natural Way, the iron gate still continues shut;
av cs pn22 vvb p-acp d r-crq vvz dt j-jn n2, p-acp dt j n1, dt n1 n1 av vvz vvn;
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but Oh! if you would use your Faith, come up unto that which you look upon as the most contrary, in the way of beleeving, faith hath such a power from God, to put life into that meanes that lies dead before you. And in the fourth place:
but Oh! if you would use your Faith, come up unto that which you look upon as the most contrary, in the Way of believing, faith hath such a power from God, to put life into that means that lies dead before you. And in the fourth place:
cc-acp uh cs pn22 vmd vvi po22 n1, vvb a-acp p-acp d r-crq pn22 vvb p-acp p-acp dt av-ds j-jn, p-acp dt n1 pp-f vvg, n1 vhz d dt n1 p-acp np1, pc-acp vvi n1 p-acp d n2 cst vvz j p-acp pn22. cc p-acp dt ord n1:
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consider this for your further incouragement:
Consider this for your further encouragement:
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that look what way God is used to walk in towards you, the same way you may boldly expect him in Does the Lord use to walke towards thee in a way of preventing mercy? You may boldly expect him in that way.
that look what Way God is used to walk in towards you, the same Way you may boldly expect him in Does the Lord use to walk towards thee in a Way of preventing mercy? You may boldly expect him in that Way.
cst n1 r-crq n1 np1 vbz vvn pc-acp vvi p-acp p-acp pn22, dt d n1 pn22 vmb av-j vvi pno31 p-acp vdz dt n1 vvb pc-acp vvi p-acp pno21 p-acp dt n1 pp-f vvg n1? pn22 vmb av-j vvi pno31 p-acp d n1.
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Does the Lord walke towards you in an extraordinary way? (as in these times he hath towards us,
Does the Lord walk towards you in an extraordinary Way? (as in these times he hath towards us,
vdz dt n1 vvb p-acp pn22 p-acp dt j n1? (c-acp p-acp d n2 pns31 vhz p-acp pno12,
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though an unworthy people:) I say, does the Lord walke towards you in an extraordinary way? Hath he done so heretofore? You may expect him in that way.
though an unworthy people:) I say, does the Lord walk towards you in an extraordinary Way? Hath he done so heretofore? You may expect him in that Way.
cs dt j n1:) pns11 vvb, vdz dt n1 vvb p-acp pn22 p-acp dt j n1? vhz pns31 vdn av av? pn22 vmb vvi pno31 p-acp d n1.
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Now I appeale to you, you that are the people of God;
Now I appeal to you, you that Are the people of God;
av pns11 vvb p-acp pn22, pn22 cst vbr dt n1 pp-f np1;
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hath not the Lord walked towards your Soules in an extraordinary way? Hath not the Lord said concerning Christ, His name shall be called wonderfull? As you are known by your name, Richard, or Thomas, or John; so Jesus Christ shall be known by this name among his people, Wonderfull: working wonders.
hath not the Lord walked towards your Souls in an extraordinary Way? Hath not the Lord said Concerning christ, His name shall be called wonderful? As you Are known by your name, Richard, or Thomas, or John; so jesus christ shall be known by this name among his people, Wonderful: working wonders.
vhz xx dt n1 vvd p-acp po22 n2 p-acp dt j n1? vhz xx dt n1 vvd vvg np1, po31 n1 vmb vbi vvn j? c-acp pn22 vbr vvn p-acp po22 n1, np1, cc np1, cc np1; av np1 np1 vmb vbi vvn p-acp d n1 p-acp po31 n1, j: vvg n2.
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Hath not the Lord said, His way is in the deepe? Beloved, the Lords way is in the deepe, towards his people, and towards the wicked:
Hath not the Lord said, His Way is in the deep? beloved, the lords Way is in the deep, towards his people, and towards the wicked:
vhz xx dt n1 vvd, po31 n1 vbz p-acp dt j-jn? j-vvn, dt ng1 n1 vbz p-acp dt j-jn, p-acp po31 n1, cc p-acp dt j:
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towards his people, his way is in the deep when he walks towards them.
towards his people, his Way is in the deep when he walks towards them.
p-acp po31 n1, po31 n1 vbz p-acp dt j-jn c-crq pns31 vvz p-acp pno32.
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2965
Behold (saith he by the prophet Jeremy, speaking concerning the times of the Gospel) a new thing will I worke, I will do a new thing, a woman shall compasse a man; you reade it;Behold (Says he by the Prophet Jeremiah, speaking Concerning the times of the Gospel) a new thing will I work, I will do a new thing, a woman shall compass a man; you read it;
vvb (vvz pns31 p-acp dt n1 np1, vvg vvg dt n2 pp-f dt n1) dt j n1 vmb pns11 vvi, pns11 vmb vdi dt j n1, dt n1 vmb vvi dt n1; pn22 vvb pn31;
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but as Calv in reads it, A woman shall lay Siege to a man.
but as Calvin in reads it, A woman shall lay Siege to a man.
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That is, the weaker shall take the stronger. And, sayes the Lord, never tell me 'tis a new thing;
That is, the Weaker shall take the Stronger. And, Says the Lord, never tell me it's a new thing;
cst vbz, dt jc vmb vvi dt jc. cc, vvz dt n1, av-x vvb pno11 pn31|vbz dt j n1;
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and such a thing as was never done before, I'le never stand upon that, I le doe things never done before, I'le doe a new thing (saith the Lord) I will lead you in a way that was never went, never troden before; I'le doe a new thing.
and such a thing as was never done before, I'll never stand upon that, I le doe things never done before, I'll do a new thing (Says the Lord) I will led you in a Way that was never went, never trodden before; I'll do a new thing.
cc d dt n1 a-acp vbds av-x vdn a-acp, pns11|vmb av-x vvi p-acp d, pns11 fw-fr n1 n2 av-x vdn a-acp, pns11|vmb vdi dt j n1 (vvz dt n1) pns11 vmb vvi pn22 p-acp dt n1 cst vbds av vvd, av-x vvn a-acp; pns11|vmb vdi dt j n1.
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And when the Lord walkes in an extraordinary way towards you, now his way is in the deepe.
And when the Lord walks in an extraordinary Way towards you, now his Way is in the deep.
cc c-crq dt n1 vvz p-acp dt j n1 p-acp pn22, av po31 n1 vbz p-acp dt j-jn.
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His way is in the whirle-wind (sayes the Prophet) Oh! beloved, shall we tye God to meanes then? True, God hath commanded you to use the meanes when you have them: His Way is in the whirlwind (Says the Prophet) Oh! Beloved, shall we tie God to means then? True, God hath commanded you to use the means when you have them:
po31 n1 vbz p-acp dt n1 (vvz dt n1) uh j-vvn, vmb pns12 vvi np1 p-acp n2 av? j, np1 vhz vvn pn22 pc-acp vvi dt n2 c-crq pn22 vhb pno32:
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But where hath God forbidden you to trust in him when you have no meanes? Thus Abraham did, he considered not his own body being dead, nor Sarahs wombe being dead;
But where hath God forbidden you to trust in him when you have no means? Thus Abraham did, he considered not his own body being dead, nor Sarahs womb being dead;
cc-acp q-crq vhz np1 vvn pn22 pc-acp vvi p-acp pno31 c-crq pn22 vhb dx n2? av np1 vdd, pns31 vvd xx po31 d n1 vbg j, ccx npg1 n1 vbg j;
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for this his faith is commended; So shall you be. Oh! that our faith were right:
for this his faith is commended; So shall you be. Oh! that our faith were right:
p-acp d po31 n1 vbz vvn; av vmb pn22 vbi. uh cst po12 n1 vbdr j-jn:
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Oh! that we could learn to live by faith, at a higher rate then ever yet we have done.
Oh! that we could Learn to live by faith, At a higher rate then ever yet we have done.
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Time yet may come, for ought we know, that you may find more use of this point. Time yet may come, for ought we know, that you may find more use of this point.
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But you will say unto me, I am afraid I shall presume:
But you will say unto me, I am afraid I shall presume:
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trust in God when all meanes faile, meanes for my soule, and meanes for my body, and meanes for my family! trust in God now!
trust in God when all means fail, means for my soul, and means for my body, and means for my family! trust in God now!
vvb p-acp np1 c-crq d n2 vvi, vvz p-acp po11 n1, cc vvz p-acp po11 n1, cc vvz p-acp po11 n1! vvb p-acp np1 av!
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I am afraid I shall presume: presumption is a great sinne. Marke.
I am afraid I shall presume: presumption is a great sin. Mark.
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I shall onely tell you what 'tis to presume, (in answer to this) praesumo; is to take a thing before 'tis given, or offered:
I shall only tell you what it's to presume, (in answer to this) praesumo; is to take a thing before it's given, or offered:
pns11 vmb av-j vvi pn22 r-crq pn31|vbz p-acp vvb, (p-acp n1 p-acp d) fw-la; vbz pc-acp vvi dt n1 c-acp pn31|vbz vvn, cc vvd:
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Mercy 'tis alwayes offred to a poore sinner: Jesus Christ came to save sinners, and die for sinners;
Mercy it's always offered to a poor sinner: jesus christ Come to save Sinners, and die for Sinners;
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thou canst not take mercy before 'tis offred.
thou Canst not take mercy before it's offered.
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For a man to thinke that he shall fly in the ayre with wings like a bird, this is to presume for a man to put God upon provision for his lust, this is to presume:
For a man to think that he shall fly in the air with wings like a bird, this is to presume for a man to put God upon provision for his lust, this is to presume:
p-acp dt n1 pc-acp vvi cst pns31 vmb vvi p-acp dt n1 p-acp n2 av-j dt n1, d vbz pc-acp vvi p-acp dt n1 pc-acp vvi np1 p-acp n1 p-acp po31 n1, d vbz pc-acp vvi:
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for a man to put God upon extraordinary, where ordinary may be had, this is to presume.
for a man to put God upon extraordinary, where ordinary may be had, this is to presume.
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But for a man to relie upon God for necessities in extraordinary cases, when ordinary cannot be had;
But for a man to rely upon God for necessities in extraordinary cases, when ordinary cannot be had;
cc-acp p-acp dt n1 pc-acp vvi p-acp np1 p-acp n2 p-acp j n2, c-crq n1 vmbx vbi vhn;
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this is no presumption, but Faith. Mark, I say, to put God upon extraordinary, when ordinary may be had; this is presumption:
this is no presumption, but Faith. Mark, I say, to put God upon extraordinary, when ordinary may be had; this is presumption:
d vbz dx n1, cc-acp n1. n1, pns11 vvb, pc-acp vvi np1 p-acp j, c-crq j vmb vbi vhn; d vbz n1:
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But to rely upon God for necessities in an extraordinary case, when it cannot be had in an ordinary;
But to rely upon God for necessities in an extraordinary case, when it cannot be had in an ordinary;
cc-acp pc-acp vvi p-acp np1 p-acp n2 p-acp dt j n1, c-crq pn31 vmbx vbi vhn p-acp dt j;
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this is no presumption at all.
this is no presumption At all.
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Beloved, 'tis presumption in the highest degree for you and mee, (poore creatures) to tye up the hands of God, to labour to do it is dangerous. As for example: beloved, it's presumption in the highest degree for you and me, (poor creatures) to tie up the hands of God, to labour to do it is dangerous. As for Exampl:
vvn, pn31|vbz n1 p-acp dt js n1 p-acp pn22 cc pno11, (j n2) pc-acp vvi a-acp dt n2 pp-f np1, pc-acp vvi pc-acp vdi pn31 vbz j. c-acp p-acp n1:
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one poore Subject to go to his Prince, and tye up his hands and feet,
one poor Subject to go to his Prince, and tie up his hands and feet,
pi j j-jn pc-acp vvi p-acp po31 n1, cc vvb a-acp po31 n2 cc n2,
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or to go to his Pallace, and nayle up all his doores, and leave him but one little wicket to come out at; this is presumption.
or to go to his Palace, and nail up all his doors, and leave him but one little wicket to come out At; this is presumption.
cc pc-acp vvi p-acp po31 n1, cc n1 p-acp d po31 n2, cc vvb pno31 p-acp crd j n1 pc-acp vvi av p-acp; d vbz n1.
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And so, for a man to tye God to meanes, to tye God to a time, to tye God to this or that meanes, to tye God to meanes in generall:
And so, for a man to tie God to means, to tie God to a time, to tie God to this or that means, to tie God to means in general:
cc av, p-acp dt n1 pc-acp vvi np1 p-acp n2, pc-acp vvi np1 p-acp dt n1, pc-acp vvi np1 p-acp d cc d n2, pc-acp vvi np1 p-acp n2 p-acp n1:
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this is presumption. (Marke) Some there are that tye God to a Time: Oh! if mercy does not come by such a day,
this is presumption. (Mark) some there Are that tie God to a Time: Oh! if mercy does not come by such a day,
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or such a time, I am undone for ever.
or such a time, I am undone for ever.
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Others they won't tye God to a Time, but they will tye God to this or that particular meanes:
Others they won't tie God to a Time, but they will tie God to this or that particular means:
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Oh! if mercy come not that way, or by that meanes, I am gone, I am lost for ever.
Oh! if mercy come not that Way, or by that means, I am gone, I am lost for ever.
uh cs n1 vvb xx d n1, cc p-acp d n2, pns11 vbm vvn, pns11 vbm vvn p-acp av.
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Others, they won't tye God to time, nor to particular meanes;
Others, they won't tie God to time, nor to particular means;
n2-jn, pns32 vmbx vvi np1 p-acp n1, ccx p-acp j n2;
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but they will tye God to meanes in generall, they won't beleeve God a whit beyond meanes,
but they will tie God to means in general, they won't believe God a whit beyond means,
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and so tye God to meanes in generall:
and so tie God to means in general:
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Ah, what is this but ranke presumption? for a poore creature, to tye up the hands of his Creator!
Ah, what is this but rank presumption? for a poor creature, to tie up the hands of his Creator!
uh, q-crq vbz d p-acp n1 n1? p-acp dt j n1, pc-acp vvi a-acp dt n2 pp-f po31 n1!
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the fin that you seeke, and thinke to avoid, you fall into: This is presumption.
the fin that you seek, and think to avoid, you fallen into: This is presumption.
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And beloved, do you know how prejudiciall this is to your selves? As a dishonour to God;
And Beloved, do you know how prejudicial this is to your selves? As a dishonour to God;
cc vvn, vdb pn22 vvb c-crq j d vbz p-acp po22 n2? p-acp dt n1 p-acp np1;
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so a great hinderance to your selves to doe thus: it turnes God out of the way of his mercy;
so a great hindrance to your selves to do thus: it turns God out of the Way of his mercy;
av dt j n1 p-acp po22 n2 pc-acp vdi av: pn31 vvz np1 av pp-f dt n1 pp-f po31 n1;
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Nay, (sayes God) seeing you will have no mercy but in a roade of meanes, you shall have none but in a roade of meanes;
Nay, (Says God) seeing you will have no mercy but in a road of means, you shall have none but in a road of means;
uh-x, (vvz np1) vvg pn22 vmb vhi dx n1 cc-acp p-acp dt n1 pp-f n2, pn22 vmb vhi pix cc-acp p-acp dt n1 pp-f n2;
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so mercy comes thinne, and scant, and by little drops; whereas otherwise mercy would come thick, and full, and large.
so mercy comes thin, and scant, and by little drops; whereas otherwise mercy would come thick, and full, and large.
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Hereby you are put upon indirect meanes to get out of trouble:
Hereby you Are put upon indirect means to get out of trouble:
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pray, what is the ground that causes men to use indirect meanes to get out of trouble? is not this at the bottome? you thinke meanes must be used; this is at the bottome.
pray, what is the ground that Causes men to use indirect means to get out of trouble? is not this At the bottom? you think means must be used; this is At the bottom.
vvb, r-crq vbz dt n1 cst vvz n2 pc-acp vvi j n2 pc-acp vvi av pp-f n1? vbz xx d p-acp dt n1? pn22 vvb n2 vmb vbi vvn; d vbz p-acp dt n1.
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Beloved in the Lord, as you do desire God may not be dishonoured, that Mercy may come full and not scant unto you, learne to beleeve at another rate then ever you have done; beloved in the Lord, as you do desire God may not be dishonoured, that Mercy may come full and not scant unto you, Learn to believe At Another rate then ever you have done;
vvn p-acp dt n1, c-acp pn22 vdb vvi np1 vmb xx vbi vvn, cst n1 vmb vvi j cc xx av-j p-acp pn22, vvb pc-acp vvi p-acp j-jn n1 av av pn22 vhb vdn;
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when all meanes faile and seeme to lie dead before you, then beleeve: so for thy Soule, so for thy Body, so for thy Estate.
when all means fail and seem to lie dead before you, then believe: so for thy Soul, so for thy Body, so for thy Estate.
c-crq d n2 vvi cc vvi pc-acp vvi j p-acp pn22, av vvb: av p-acp po21 n1, av p-acp po21 n1, av p-acp po21 n1.
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You will say, How should I do this? to beleeve when all meanes faile and lie dead before me? I have a great prospect in my sinnes;
You will say, How should I do this? to believe when all means fail and lie dead before me? I have a great prospect in my Sins;
pn22 vmb vvi, q-crq vmd pns11 vdi d? pc-acp vvi c-crq d n2 vvi cc vvi j p-acp pno11? pns11 vhb dt j n1 p-acp po11 n2;
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the guilt of one sinne comes and that hath a blow at my conscience:
the guilt of one sin comes and that hath a blow At my conscience:
dt n1 pp-f crd n1 vvz cc d vhz dt n1 p-acp po11 n1:
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and the guilt of another sinne that comes and that gives a blow to my conscience,
and the guilt of Another sin that comes and that gives a blow to my conscience,
cc dt n1 pp-f j-jn n1 cst vvz cc d vvz dt n1 p-acp po11 n1,
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and my conscience is all blacke and blue with blowes, and they all cry out and say, poor damn'd, damn'd and undone creature,
and my conscience is all black and blue with blows, and they all cry out and say, poor damned, damned and undone creature,
cc po11 n1 vbz d j-jn cc j-jn p-acp n2, cc pns32 d vvb av cc vvi, j j-vvn, j-vvn cc vvn n1,
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and I see no way, no meanes at all left for my salvation; Ah! Lord, what shall I do to beleeve now when all meanes faile?
and I see no Way, no means At all left for my salvation; Ah! Lord, what shall I do to believe now when all means fail?
cc pns11 vvb dx n1, dx n2 p-acp d vvd p-acp po11 n1; uh n1, r-crq vmb pns11 vdi pc-acp vvi av c-crq d n2 vvi?
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I shall onely speake a word to it, and so winde up all, thus;
I shall only speak a word to it, and so wind up all, thus;
pns11 vmb av-j vvi dt n1 p-acp pn31, cc av vvi a-acp d, av;
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Know, that thou mayest trust God, that thou mayest find Mercy, that thou mayest beleeve in such a case as this is.
Know, that thou Mayest trust God, that thou Mayest find Mercy, that thou Mayest believe in such a case as this is.
vvb, cst pns21 vm2 vvi np1, cst pns21 vm2 vvi n1, cst pns21 vm2 vvi p-acp d dt n1 c-acp d vbz.
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Beloved, therefore thou hast not beleeved in such a case heretofore, because thou didst think thou mightst not beleeve. beloved, Therefore thou hast not believed in such a case heretofore, Because thou didst think thou Mightest not believe.
vvn, av pns21 vh2 xx vvn p-acp d dt n1 av, c-acp pns21 vdd2 vvi pns21 vmd2 xx vvi.
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But now know from the Lord, 'tis no temptation, 'tis no presumption, in such a case as this thou mayest leane thy poor guilty soule upon God this day.
But now know from the Lord, it's no temptation, it's no presumption, in such a case as this thou Mayest lean thy poor guilty soul upon God this day.
p-acp av vvb p-acp dt n1, pn31|vbz dx n1, pn31|vbz dx n1, p-acp d dt n1 c-acp d pns21 vm2 vvi po21 j j n1 p-acp np1 d n1.
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I am loath to make comparisons between one duty and another;
I am loath to make comparisons between one duty and Another;
pns11 vbm j pc-acp vvi n2 p-acp crd n1 cc j-jn;
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but if there be any compares, this act of beleeving when all meanes seeme to lie dead before us, is more then all thy prayers and teares:
but if there be any compares, this act of believing when all means seem to lie dead before us, is more then all thy Prayers and tears:
cc-acp cs pc-acp vbb d vvz, d n1 pp-f vvg c-crq d n2 vvb pc-acp vvi j p-acp pno12, vbz av-dc cs d po21 n2 cc n2:
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Thou criest out and sayest, Oh! that I had teares in prayer, Oh! that God would inlarge my heart in prayer, Oh! that God would breake this hard heart;
Thou Christ out and Sayest, Oh! that I had tears in prayer, Oh! that God would enlarge my heart in prayer, Oh! that God would break this hard heart;
pns21 vv2 av cc vv2, uh cst pns11 vhd n2 p-acp n1, uh cst np1 vmd vvi po11 n1 p-acp n1, uh cst np1 vmd vvi d j n1;
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and blessed be the Lord indeed when so it is.
and blessed be the Lord indeed when so it is.
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But now, art thou in such a case? hast thou a prospect of all thy sins,
But now, art thou in such a case? hast thou a prospect of all thy Sins,
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and all means seem to lie dead before thee? and doest thou now go unto Jesus Christ, saying to him, Ah, Lord, I have been a great and a wretched sinner;
and all means seem to lie dead before thee? and dost thou now go unto jesus christ, saying to him, Ah, Lord, I have been a great and a wretched sinner;
cc d n2 vvb pc-acp vvi j p-acp pno21? cc vd2 pns21 av vvi p-acp np1 np1, vvg p-acp pno31, uh, n1, pns11 vhb vbn dt j cc dt j n1;
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yet now, hearing of thy free and rich grace, I do throw my selfe upon thee;
yet now, hearing of thy free and rich grace, I do throw my self upon thee;
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Lord, if thou killest mee, yet I will trust in thee; through thy grace, I will never returne againe unto folly;
Lord, if thou Killest me, yet I will trust in thee; through thy grace, I will never return again unto folly;
n1, cs pns21 vv2 pno11, av pns11 vmb vvi p-acp pno21; p-acp po21 n1, pns11 vmb av-x vvi av p-acp n1;
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onely Lord, I do leane my Soule upon thee; as for comfort, Lord give me comfort when thou wilt;
only Lord, I do lean my Soul upon thee; as for Comfort, Lord give me Comfort when thou wilt;
j n1, pns11 vdb vvi po11 n1 p-acp pno21; c-acp p-acp n1, n1 vvb pno11 vvi c-crq pns21 vm2;
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3026
onely, I leane my Soule upon thee? I tell thee, this act of thy Faith is more pleasing to God,
only, I lean my Soul upon thee? I tell thee, this act of thy Faith is more pleasing to God,
av-j, pns11 vvi po11 n1 p-acp pno21? pns11 vvb pno21, d n1 pp-f po21 n1 vbz av-dc j-vvg p-acp np1,
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then thy twenty years teares, then thy twenty years prayers, if there be any compare.
then thy twenty Years tears, then thy twenty Years Prayers, if there be any compare.
cs po21 crd ng2 n2, cs po21 crd ng2 n2, cs pc-acp vbb d n1.
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3028
But why then (my Beloved) should you look at this as a matter of presumption, to trust upon God and upon Christ in this condition? know 'tis your way unto Jesus Christ when all meanes faile;
But why then (my beloved) should you look At this as a matter of presumption, to trust upon God and upon christ in this condition? know it's your Way unto jesus christ when all means fail;
cc-acp q-crq av (po11 np1) vmd pn22 vvi p-acp d c-acp dt n1 pp-f n1, pc-acp vvi p-acp np1 cc p-acp np1 p-acp d n1? vvb pn31|vbz po22 n1 p-acp np1 np1 q-crq d n2 vvb;
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3029
Oh! 'tis the only way for your deliverance, deliverance from your sinnes, and the feare of your sinnes;
Oh! it's the only Way for your deliverance, deliverance from your Sins, and the Fear of your Sins;
uh pn31|vbz dt j n1 p-acp po22 n1, n1 p-acp po22 n2, cc dt n1 pp-f po22 n2;
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3030
carry this rule home along with you;
carry this Rule home along with you;
vvb d n1 av-an a-acp p-acp pn22;
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3031
deliverance is then nearest when Faith workes highest, and Faith then workes highest when all means are lowest.
deliverance is then nearest when Faith works highest, and Faith then works highest when all means Are lowest.
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3032
Do not stand poring then, (Christian) don't stand poring upon the deadnesse of the meanes,
Do not stand poring then, (Christian) don't stand poring upon the deadness of the means,
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3033
or the deadnesse of thine owne heart.
or the deadness of thine own heart.
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3034
As the sight, beholding, and gazing upon beauty, is a snare, and a temptation to those that are given to wantonnesse:
As the sighed, beholding, and gazing upon beauty, is a snare, and a temptation to those that Are given to wantonness:
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3035
and the sight of much gold and silver and fine houses, a temptation to those that are given to worldlinesse:
and the sighed of much gold and silver and fine houses, a temptation to those that Are given to worldliness:
cc dt n1 pp-f d n1 cc n1 cc j n2, dt n1 p-acp d cst vbr vvn p-acp n1:
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So, the sight, and beholding of the deadnesse of the meanes, is a great snare and temptation to those that are given to doubting and those that are given to unbeliefe.
So, the sighed, and beholding of the deadness of the means, is a great snare and temptation to those that Are given to doubting and those that Are given to unbelief.
av, dt n1, cc vvg pp-f dt n1 pp-f dt n2, vbz dt j n1 cc n1 p-acp d cst vbr vvn p-acp vvg cc d cst vbr vvn p-acp n1.
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3037
Does the meanes therefore lie dead before thee at any time? Soule, man, or woman, go to the Lord,
Does the means Therefore lie dead before thee At any time? Soul, man, or woman, go to the Lord,
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3038
and say thus, Ah! Lord, turne away mine eyes from beholding this same dead meanes;
and say thus, Ah! Lord, turn away mine eyes from beholding this same dead means;
cc vvb av, uh n1, vvb av po11 n2 p-acp vvg d d j n2;
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away, away to the promise, when all meanes faile, now beare thy selfe at length upon the promise, go unto Jesus Christ, throw thy self now at his feete,
away, away to the promise, when all means fail, now bear thy self At length upon the promise, go unto jesus christ, throw thy self now At his feet,
av, av p-acp dt n1, c-crq d n2 vvi, av vvb po21 n1 p-acp n1 p-acp dt n1, vvb p-acp np1 np1, vvb po21 n1 av p-acp po31 n2,
(19) sermon (DIV3)
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and say, Lord though thou kill me, yet will I trust in thee, if I perish; I will perish here. Do this and live.
and say, Lord though thou kill me, yet will I trust in thee, if I perish; I will perish Here. Do this and live.
cc vvi, n1 cs pns21 vvb pno11, av vmb pns11 vvi p-acp pno21, cs pns11 vvb; pns11 vmb vvi av. vdb d cc vvi.
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And thus I have done with the Second Proposition. And so much for this time.
And thus I have done with the Second Proposition. And so much for this time.
cc av pns11 vhb vdn p-acp dt ord n1. cc av av-d c-acp d n1.
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Rom. 4. vers. 19. Rom. 4. vers. 19.
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And being not weak (or weakned) in faith, he confidered not his own body now dead,
And being not weak (or weakened) in faith, he considered not his own body now dead,
cc vbg xx j (cc vvn) p-acp n1, pns31 vvd xx po31 d n1 av j,
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when he was about an hundred years old, neither yet the deadnesse of Sarahs wombe.
when he was about an hundred Years old, neither yet the deadness of Sarahs womb.
c-crq pns31 vbds p-acp dt crd n2 j, av-dx av dt n1 pp-f npg1 n1.
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THe words are spoken of Abraham: and they hold forth Three great Truths, as yee have heard.
THe words Are spoken of Abraham: and they hold forth Three great Truths, as ye have herd.
dt n2 vbr vvn pp-f np1: cc pns32 vvb av crd j n2, c-acp pn22 vhb vvn.
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First, That when God intends any great mercy, or blessing to the children of Abraham;First, That when God intends any great mercy, or blessing to the children of Abraham;
ord, cst c-crq np1 vvz d j n1, cc n1 p-acp dt n2 pp-f np1;
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he does first put the Sentence of death upon the blessing, or mercy, and upon all the meanes that do lead unto it. he does First put the Sentence of death upon the blessing, or mercy, and upon all the means that do led unto it.
pns31 vdz ord vvi dt n1 pp-f n1 p-acp dt n1, cc n1, cc p-acp d dt n2 cst vdb vvi p-acp pn31.
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Secondly, That then, and then especially, 'tis the duty of all the children of Abraham, of all beleevers then, for to trust in God. Secondly, That then, and then especially, it's the duty of all the children of Abraham, of all believers then, for to trust in God.
ord, cst av, cc av av-j, pn31|vbz dt n1 pp-f d dt n2 pp-f np1, pp-f d n2 av, c-acp pc-acp vvi p-acp np1.
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Thirdly, That no difficulties can stand before Faith: Thirdly, That no difficulties can stand before Faith:
ord, cst dx n2 vmb vvi p-acp n1:
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true saving, justifying faith, carries the soule through all difficulties, discouragements, and naturall impossibilities to Jesus Christ. true Saving, justifying faith, carries the soul through all difficulties, discouragements, and natural impossibilities to jesus christ.
j vvg, vvg n1, vvz dt n1 p-acp d n2, n2, cc j n2 p-acp np1 np1.
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I have done with the two former, and am now to speake unto the third. No difficulties can stand before Faith:
I have done with the two former, and am now to speak unto the third. No difficulties can stand before Faith:
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True saving, justifying Faith, carries the soule through all difficulties, discouragements, and naturall impossibilities to Jesus Christ. True Saving, justifying Faith, carries the soul through all difficulties, discouragements, and natural impossibilities to jesus christ.
j vvg, vvg n1, vvz dt n1 p-acp d n2, n2, cc j n2 p-acp np1 np1.
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Abraham had a promise given him, that his seed should be as the starres of Heaven:Abraham had a promise given him, that his seed should be as the Stars of Heaven:
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and that in his seed all the Nations of the world should be blest. Upon this promise, Abrahams body is dead, and Sarahs body is dead: Now Abraham beleeves.
and that in his seed all the nations of the world should be blessed. Upon this promise, Abrahams body is dead, and Sarahs body is dead: Now Abraham believes.
cc cst p-acp po31 n1 d dt n2 pp-f dt n1 vmd vbi vvn. p-acp d n1, npg1 n1 vbz j, cc npg1 n1 vbz j: av np1 vvz.
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Being not weake in Faith, he considered not the deadnesse of his own body. And in this he had an eye unto Jesus Christ:
Being not weak in Faith, he considered not the deadness of his own body. And in this he had an eye unto jesus christ:
vbg xx j p-acp n1, pns31 vvd xx dt n1 pp-f po31 d n1. cc p-acp d pns31 vhd dt n1 p-acp np1 np1:
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for this was imputed to him for righteousnesse;
for this was imputed to him for righteousness;
p-acp d vbds vvn p-acp pno31 p-acp n1;
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and herein he is held forth as an example to us that beleeve with a justifying faith, in this chapter.
and herein he is held forth as an Exampl to us that believe with a justifying faith, in this chapter.
cc av pns31 vbz vvn av p-acp dt n1 p-acp pno12 cst vvb p-acp dt vvg n1, p-acp d n1.
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So that where ever there is true, saving, justifying faith, it carries a man through all difficulties, through all naturall discouragements.
So that where ever there is true, Saving, justifying faith, it carries a man through all difficulties, through all natural discouragements.
av cst c-crq av pc-acp vbz j, vvg, vvg n1, pn31 vvz dt n1 p-acp d n2, p-acp d j n2.
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For the clearing whereof, I shall deliver my selfe in these foure things.
For the clearing whereof, I shall deliver my self in these foure things.
p-acp dt n-vvg c-crq, pns11 vmb vvi po11 n1 p-acp d crd n2.
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First, I will shew you, That the way to Jesus Christ is clogged with many difficulties, and naturall discouragements: First, I will show you, That the Way to jesus christ is clogged with many difficulties, and natural discouragements:
ord, pns11 vmb vvi pn22, cst dt n1 p-acp np1 np1 vbz vvn p-acp d n2, cc j n2:
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this as a rice unto all the rest. Secondly, That true, saving faith, will carry one through all these.
this as a rice unto all the rest. Secondly, That true, Saving faith, will carry one through all these.
d c-acp dt n1 p-acp d dt n1. ord, cst j, vvg n1, vmb vvi pi p-acp d d.
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Thirdly, That nothing else can do it. Thirdly, That nothing Else can do it.
ord, cst pix av vmb vdi pn31.
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And Fourthly, What it is in true, saving, justifying Faith, that does is? How this Faith comes to do it?
And Fourthly, What it is in true, Saving, justifying Faith, that does is? How this Faith comes to do it?
cc ord, q-crq pn31 vbz p-acp j, vvg, vvg n1, cst vdz vbz? c-crq d n1 vvz pc-acp vdi pn31?
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First, The way to Jesus Christ is clogged with many difficulties, or naturall discouragements.
First, The Way to jesus christ is clogged with many difficulties, or natural discouragements.
ord, dt n1 p-acp np1 np1 vbz vvn p-acp d n2, cc j n2.
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No sooner does a man begin to looke after Christ, but difficulties, and naturall discouragements do arise;
No sooner does a man begin to look After christ, but difficulties, and natural discouragements do arise;
av-dx av-c vdz dt n1 vvb pc-acp vvi p-acp np1, cc-acp n2, cc j n2 vdb vvi;
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and they are prest by Satan with much violence. When the children of Israel began to make out of Egypt, Pharoah doubles their taske,
and they Are pressed by Satan with much violence. When the children of Israel began to make out of Egypt, Pharaoh doubles their task,
cc pns32 vbr vvn p-acp np1 p-acp d n1. c-crq dt n2 pp-f np1 vvd pc-acp vvi av pp-f np1, np1 vvz po32 n1,
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and labours to make their way grievous, and troublous. And so soone as a soule begins to look after Christ;
and labours to make their Way grievous, and troublous. And so soon as a soul begins to look After christ;
cc n2 pc-acp vvi po32 n1 j, cc j. cc av av c-acp dt n1 vvz pc-acp vvi p-acp np1;
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Satan, and the world labours to make his way troublous. The Devill is the great hunter of Soules:Satan, and the world labours to make his Way troublous. The devil is the great hunter of Souls:
np1, cc dt n1 vvz pc-acp vvi po31 n1 j. dt n1 vbz dt j n1 pp-f n2:
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So long as the Game goes well with the hunter, and he is going into his snare, he makes no noise;
So long as the Game Goes well with the hunter, and he is going into his snare, he makes no noise;
av av-j c-acp dt n1 vvz av p-acp dt n1, cc pns31 vbz vvg p-acp po31 n1, pns31 vvz dx n1;
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but if once the Hare, or the Game begin to decline the snare, and go another way,
but if once the Hare, or the Game begin to decline the snare, and go Another Way,
cc-acp cs a-acp dt n1, cc dt n1 vvb pc-acp vvi dt n1, cc vvb j-jn n1,
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then he hoopes, and he hollowes, and he makes a noise, that he may scare it into the snare againe.
then he hoops, and he hollows, and he makes a noise, that he may scare it into the snare again.
cs pns31 n2, cc pns31 n2-jn, cc pns31 vvz dt n1, cst pns31 vmb vvi pn31 p-acp dt n1 av.
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And so, as long as men are going into the Devils snare, he makes no noise;
And so, as long as men Are going into the Devils snare, he makes no noise;
cc av, c-acp av-j c-acp n2 vbr vvg p-acp dt ng1 n1, pns31 vvz dx n1;
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but if once they begin to turne aside from his snare, then he raises Town & Country,
but if once they begin to turn aside from his snare, then he raises Town & Country,
cc-acp cs a-acp pns32 vvb pc-acp vvi av p-acp po31 n1, cs pns31 vvz n1 cc n1,
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3074
and a great noise is made to scare the soule in againe He knowes that a candle may be easily blown into light, when 'tis new put out.
and a great noise is made to scare the soul in again He knows that a candle may be Easily blown into Light, when it's new put out.
cc dt j n1 vbz vvn pc-acp vvi dt n1 p-acp av pns31 vvz cst dt n1 vmb vbi av-j vvn p-acp n1, c-crq pn31|vbz j vvn av.
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3075
Paul met with no buffetings of Satan, till he had been taken up into the third heavens and seene the glory there.Paul met with no buffetings of Satan, till he had been taken up into the third heavens and seen the glory there.
np1 vvn p-acp dx n2-vvg pp-f np1, c-acp pns31 vhd vbn vvn a-acp p-acp dt ord ng1 cc vvn dt n1 a-acp.
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So long as Paul went on in his Pharasaicall way, he met with no opposition:
So long as Paul went on in his Pharisaical Way, he met with no opposition:
av av-j c-acp np1 vvd a-acp p-acp po31 j n1, pns31 vvd p-acp dx n1:
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and so long as a man goes on in the way of the world, or in some Pharasaicall Devotionall-way, that is not the way of the Gospell, he meetes with no opposition:
and so long as a man Goes on in the Way of the world, or in Some Pharisaical Devotionall-way, that is not the Way of the Gospel, he meets with no opposition:
cc av av-j c-acp dt n1 vvz a-acp p-acp dt n1 pp-f dt n1, cc p-acp d j n1, cst vbz xx dt n1 pp-f dt n1, pns31 vvz p-acp dx n1:
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but when once the Lord takes him (as it were) into the third heavens,
but when once the Lord Takes him (as it were) into the third heavens,
cc-acp c-crq c-acp dt n1 vvz pno31 (c-acp pn31 vbdr) p-acp dt ord n2,
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and shews him the glory of Christ, then Satan begins to buffer him.
and shows him the glory of christ, then Satan begins to buffer him.
cc vvz pno31 dt n1 pp-f np1, cs np1 vvz pc-acp vvi pno31.
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Nature within us, that stands and saies, Will you go to Christ? 'tis impossible that ever you should get him. And the world without:
Nature within us, that Stands and Says, Will you go to christ? it's impossible that ever you should get him. And the world without:
n1 p-acp pno12, cst vvz cc vvz, vmb pn22 vvi p-acp np1? pn31|vbz j cst av pn22 vmd vvi pno31. cc dt n1 p-acp:
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Will you go to Christ? you will lose all your friends:
Will you go to christ? you will loose all your Friends:
vmb pn22 vvi p-acp np1? pn22 vmb vvi d po22 n2:
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Will you become a foole too? What with the world, and what with the flesh, and what with the Devill, the way to Jesus Christ is clogged with many difficulties.
Will you become a fool too? What with the world, and what with the Flesh, and what with the devil, the Way to jesus christ is clogged with many difficulties.
vmb pn22 vvi dt n1 av? q-crq p-acp dt n1, cc r-crq p-acp dt n1, cc r-crq p-acp dt n1, dt n1 p-acp np1 np1 vbz vvn p-acp d n2.
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And this will appeare yet further, if you consider the Nature of Faith and the worth of it.
And this will appear yet further, if you Consider the Nature of Faith and the worth of it.
cc d vmb vvi av av-jc, cs pn22 vvb dt n1 pp-f n1 cc dt n1 pp-f pn31.
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'Tis a grace, a Gospel grace, a precious grace, whereby we do come to Christ. I say, 'Tis a grace; Nulla Virtus sine lapide.
It's a grace, a Gospel grace, a precious grace, whereby we do come to christ. I say, It's a grace; Nulla Virtus sine Lapide.
pn31|vbz dt n1, dt n1 n1, dt j n1, c-crq pns12 vdb vvi p-acp np1. pns11 vvb, pn31|vbz dt n1; fw-la fw-la fw-la fw-la.
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When our Lord Jesus Christ was crucified, they rould a stone over his sepulcher, and when the Disciples came, they said, Who shall roule away the stone? And as our Lord himselfe had a stone roul'd upon him,
When our Lord jesus christ was Crucified, they rolled a stone over his sepulcher, and when the Disciples Come, they said, Who shall roll away the stone? And as our Lord himself had a stone rolled upon him,
c-crq po12 n1 np1 np1 vbds vvn, pns32 vvd dt n1 p-acp po31 n1, cc c-crq dt n2 vvd, pns32 vvd, r-crq vmb n1 av dt n1? cc p-acp po12 n1 px31 vhd dt n1 vvd p-acp pno31,
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so the more of Christ is in any vertue, the greater stone, and the greater difficulty is rould upon it;
so the more of christ is in any virtue, the greater stone, and the greater difficulty is rolled upon it;
av dt av-dc pp-f np1 vbz p-acp d n1, dt jc n1, cc dt jc n1 vbz vvd p-acp pn31;
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every vertue, and every grace, hath one stone or other that is roul'd upon it:
every virtue, and every grace, hath one stone or other that is rolled upon it:
d n1, cc d n1, vhz crd n1 cc n-jn cst vbz vvn p-acp pn31:
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but the more of Christ in any thing, the more, the greater is the stone that is roul'd upon it. Faith is an excellent grace.
but the more of christ in any thing, the more, the greater is the stone that is rolled upon it. Faith is an excellent grace.
cc-acp dt av-dc pp-f np1 p-acp d n1, dt av-dc, dt jc vbz dt n1 cst vbz vvn p-acp pn31. n1 vbz dt j vvb.
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The triall of your Faith is more precious then gold, sayes the Apostle; The trial of your Faith is more precious then gold, Says the Apostle;
dt n1 pp-f po22 n1 vbz av-dc j cs n1, vvz dt n1;
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what is Faith it selfe then? It is the Intelligencer of the Soule, the directrix or Queene-regent of all the graces, it sits at the sterne, and guides the whole Vessel.
what is Faith it self then? It is the Intelligencer of the Soul, the directrix or Queen-regent of all the graces, it sits At the stern, and guides the Whole Vessel.
r-crq vbz n1 pn31 n1 av? pn31 vbz dt n1 pp-f dt n1, dt fw-la cc n1 pp-f d dt n2, pn31 vvz p-acp dt j, cc vvz dt j-jn n1.
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'Tis that grace that gives a Being unto a Christian, other graces the Well-being. It is that grace that brings Christ and the Soule together:
It's that grace that gives a Being unto a Christian, other graces the Well-being. It is that grace that brings christ and the Soul together:
pn31|vbz d n1 cst vvz dt vbg p-acp dt njp, j-jn n2 dt j. pn31 vbz cst n1 cst vvz np1 cc dt n1 av:
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It is that grace, that covers the defects of all other graces;
It is that grace, that covers the defects of all other graces;
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'Tis called the shield; a shield does not only cover the body, but the rest of the armour; It's called the shield; a shield does not only cover the body, but the rest of the armour;
pn31|vbz vvn dt n1; dt n1 vdz xx av-j vvi dt n1, cc-acp dt n1 pp-f dt n1;
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Faith does not onely cover the Soule, but the defects of all other graces. There is an excellency in grace:
Faith does not only cover the Soul, but the defects of all other graces. There is an excellency in grace:
n1 vdz xx av-j vvi dt n1, cc-acp dt n2 pp-f d j-jn n2. pc-acp vbz dt n1 p-acp n1:
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3095
excellent things and jewels they are hard to come by. Therefore by it we come unto Christ.
excellent things and Jewels they Are hard to come by. Therefore by it we come unto christ.
j n2 cc n2 pns32 vbr j pc-acp vvi p-acp. av p-acp pn31 pns12 vvi p-acp np1.
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He that comes over the River, must come from that side of the water, if he will come to this:
He that comes over the River, must come from that side of the water, if he will come to this:
pns31 cst vvz p-acp dt n1, vmb vvi p-acp d n1 pp-f dt n1, cs pns31 vmb vvi p-acp d:
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3097
And he that comes to Christ, he must come from his old Customes, and his own Engagements, and his own Righteousnesse: this is a hard thing.
And he that comes to christ, he must come from his old Customs, and his own Engagements, and his own Righteousness: this is a hard thing.
cc pns31 cst vvz p-acp np1, pns31 vmb vvi p-acp po31 j n2, cc po31 d n2, cc po31 d n1: d vbz dt j n1.
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3098
I may say in some respects, 'tis harder to beleeve, then to keepe the ten Commandements,
I may say in Some respects, it's harder to believe, then to keep the ten commandments,
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because there is something in nature towards them. Because there is something in nature towards them.
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Christ is the way to Heaven, and Faith is the way to Christ (understand it rightly) Faith is the way to Christ;
christ is the Way to Heaven, and Faith is the Way to christ (understand it rightly) Faith is the Way to christ;
np1 vbz dt n1 p-acp n1, cc n1 vbz dt n1 p-acp np1 (vvb pn31 av-jn) n1 vbz dt n1 p-acp np1;
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now therefore it being so hard a worke to beleeve, surely, the way to Jesus Christ must needs be laid with many difficulties, and naturall discouragements.
now Therefore it being so hard a work to believe, surely, the Way to jesus christ must needs be laid with many difficulties, and natural discouragements.
av av pn31 vbg av j dt n1 pc-acp vvi, av-j, dt n1 p-acp np1 np1 vmb av vbi vvn p-acp d n2, cc j n2.
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3102
But that is but the rice.
But that is but the rice.
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3103
Secondly, Though the way to Jesus Christ be clogged with many difficulties, True, saving, justifying Faith, will carry us through all difficulties, discouragements,
Secondly, Though the Way to jesus christ be clogged with many difficulties, True, Saving, justifying Faith, will carry us through all difficulties, discouragements,
ord, cs dt n1 p-acp np1 np1 vbb vvn p-acp d n2, j, vvg, vvg n1, vmb vvi pno12 p-acp d n2, n2,
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and naturall Impossibilities to Jesus Christ. 'Tis that grace that is opposed to the sinful NONLATINALPHABET that the Apostle speaks of;and natural Impossibilities to jesus christ. It's that grace that is opposed to the sinful that the Apostle speaks of;
cc j n2 p-acp np1 np1. pn31|vbz d n1 cst vbz vvn p-acp dt j cst dt n1 vvz pp-f;
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He being not weak in Faith, he considered not his owne body NONLATINALPHABET he staggered not;
He being not weak in Faith, he considered not his own body he staggered not;
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the word you translate staggering, in other places 'tis translated doubting, Nothing doubting; but the same word is translated also;
the word you translate staggering, in other places it's translated doubting, Nothing doubting; but the same word is translated also;
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discerning; Not discerning the Lords body. 1 Cor. 11.29. And, so the word will fully bear that signification.discerning; Not discerning the lords body. 1 Cor. 11.29. And, so the word will Fully bear that signification.
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When a man lookes upon things with an eye of reason, he makes a discretion of Dijudication of things: some things are facile easy; some things are hard.
When a man looks upon things with an eye of reason, he makes a discretion of Dijudication of things: Some things Are facile easy; Some things Are hard.
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But when a man lookes by faith, upon the power of God, there is not that discretion there.
But when a man looks by faith, upon the power of God, there is not that discretion there.
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All things are easy to the eye of faith, that lookes at the power of God.
All things Are easy to the eye of faith, that looks At the power of God.
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You shall observe therefore, that when our Lord and Saviour himselfe, would beare up the hearts of his disciples over all discouragements, he directs them to this worke of beleeving with a saving, instifying faith;
You shall observe Therefore, that when our Lord and Saviour himself, would bear up the hearts of his Disciples over all discouragements, he directs them to this work of believing with a Saving, instifying faith;
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you know the place, Let not your hearts be troubled, ye beleeve in God, beleeve also in mee. An Hebraisme, noting a Similitude:
you know the place, Let not your hearts be troubled, you believe in God, believe also in me. an Hebraism, noting a Similitude:
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The father workes hitherto, and I work. That is, as the father workes, so I work.The father works hitherto, and I work. That is, as the father works, so I work.
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So here, ye beleeve in God, beleeve also in me. That is, as ye beleeve in God the father, so beleeve also in me;
So Here, you believe in God, believe also in me. That is, as you believe in God the father, so believe also in me;
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ye beleeve that God the Father is able to provide for you: beleeve in me, that I am able to satisfy for you.
you believe that God the Father is able to provide for you: believe in me, that I am able to satisfy for you.
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If you would not haue your hearts troubled that I am now to leave you, at the many discouragements that you are to meet withall;
If you would not have your hearts troubled that I am now to leave you, At the many discouragements that you Are to meet withal;
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'tis not enough for you, that you beleeve in God, as God; but you must beleeve in me also, as your mediator, and rest upon me:
it's not enough for you, that you believe in God, as God; but you must believe in me also, as your Mediator, and rest upon me:
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True, saving, justifying faith, is the onely meanes to beare up your hearts through all this trouble,
True, Saving, justifying faith, is the only means to bear up your hearts through all this trouble,
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And if you looke into the 17. of Luke, you shall find, that when our Saviour Christ would teach his Disciples how to do a hard work, he does point them unto this justifying faith.
And if you look into the 17. of Lycia, you shall find, that when our Saviour christ would teach his Disciples how to do a hard work, he does point them unto this justifying faith.
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And the Lord said, (at the sixt verse) If ye had faith as a graine of mustard-seed, you might say to this Sycamine-tree, Be thou pluckt up by the roote, And the Lord said, (At the sixt verse) If you had faith as a grain of Mustard seed, you might say to this Sycamine-tree, Be thou plucked up by the root,
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and be thou planted in the Sea, and it should obey you. and be thou planted in the Sea, and it should obey you.
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You will say, This is a faith of Miracles. You may be pleased therefore to observe, that our Saviour Christ uses this,
You will say, This is a faith of Miracles. You may be pleased Therefore to observe, that our Saviour christ uses this,
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and the like expression upon three severall occasions. Once upon occasion that his Disciples could not cast out the Devil out of some that were possest.
and the like expression upon three several occasions. Once upon occasion that his Disciples could not cast out the devil out of Some that were possessed.
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Once upon occasion that the fig-tree was dryed up and withered.Once upon occasion that the Fig tree was dried up and withered.
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And once here upon occasion that the Disciples said, Lord increase our faith: when they thought it was so hard a thing to forgive a man so often as Christ required.
And once Here upon occasion that the Disciples said, Lord increase our faith: when they Thought it was so hard a thing to forgive a man so often as christ required.
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First, our Saviour uses this and the like expression of removing a Sycamine tree, and the mountaines;
First, our Saviour uses this and the like expression of removing a Sycamine tree, and the Mountains;
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upon occasion that the Disciples could not cast out the Divell. And of that you reade in Matth. 17.20. and there (indeed) he speakes of the faith of miracles. Why could not we cast him out? (verse 19.) Iesus said unto them, because of your unbeliefe:
upon occasion that the Disciples could not cast out the devil. And of that you read in Matthew 17.20. and there (indeed) he speaks of the faith of Miracles. Why could not we cast him out? (verse 19.) Iesus said unto them, Because of your unbelief:
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for verily I say unto you, if ye have faith as a graine of mustard-seed, ye shall say unto this mountain, remove hence to yonder place,
for verily I say unto you, if you have faith as a grain of Mustard seed, you shall say unto this mountain, remove hence to yonder place,
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and it shall remove, and nothing shall be unpossible unto you. and it shall remove, and nothing shall be unpossible unto you.
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Here he speakes of the faith of miracles, because thereby we should be able to cast out the divell; which plainly speaks a miracle.
Here he speaks of the faith of Miracles, Because thereby we should be able to cast out the Devil; which plainly speaks a miracle.
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He uses againe this like expression, upon an occasion of the drying up of the fig-tree.
He uses again this like expression, upon an occasion of the drying up of the Fig tree.
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And concerning that you reade in Mark 11.20. As they passed by, they saw the fig-tree dried up from the roots.
And Concerning that you read in Mark 11.20. As they passed by, they saw the Fig tree dried up from the roots.
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Peter calling to remembrance, saith unto him, Behold, the fig-tree which thou cursedst is withered away.
Peter calling to remembrance, Says unto him, Behold, the Fig tree which thou cursedst is withered away.
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Jesus answering, said unto them, have faith in God. And verily I say unto you, whosoever shall say to this mountaine, be thou removed,
jesus answering, said unto them, have faith in God. And verily I say unto you, whosoever shall say to this mountain, be thou removed,
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and be thou cast into the sea, and shall not doubt in his heart, &c. Here the faith called for, is both faith of Miracles, and a justifying faith too:and be thou cast into the sea, and shall not doubt in his heart, etc. Here the faith called for, is both faith of Miracles, and a justifying faith too:
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a faith of miracles, it is brought in upon occasion of this miracle, Christ sayes if he hath faith, he shall not only do this,
a faith of Miracles, it is brought in upon occasion of this miracle, christ Says if he hath faith, he shall not only do this,
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but he shall remove mountains, But here is a justifying faith also intended, for he sayes, Have faith in God, (at the 22 verse) so you reade it.
but he shall remove Mountains, But Here is a justifying faith also intended, for he Says, Have faith in God, (At the 22 verse) so you read it.
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But in the margent of your Bible, it is, have faith of God;
But in the margin of your bible, it is, have faith of God;
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when as the Scripture speakes of a justifying faith, it uses to speak in such an expression as this.
when as the Scripture speaks of a justifying faith, it uses to speak in such an expression as this.
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So Paul sayes, I live by the faith of the son of God, speaking of justifying faith, not by faith in the Son of God.
So Paul Says, I live by the faith of the son of God, speaking of justifying faith, not by faith in the Son of God.
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So in Rev. 14. 'tis called the faith of Jesus: and then it seemes to run very largely, somewhat too largely,
So in Rev. 14. it's called the faith of jesus: and then it seems to run very largely, somewhat too largely,
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if it were only a miraculous faith, faith of miracles that were here intended.
if it were only a miraculous faith, faith of Miracles that were Here intended.
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For I say unto you, whosoever shall say unto this mountaine, be thou removed, The faith of miracles and gifts only to some,
For I say unto you, whosoever shall say unto this mountain, be thou removed, The faith of Miracles and Gifts only to Some,
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unto another the gift of faith; not to all, sayes the Apostle.
unto Another the gift of faith; not to all, Says the Apostle.
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And then here 'tis opposed to doubting, the same word that is used here in my text concerning Abraham, who beleeved, and staggered not:
And then Here it's opposed to doubting, the same word that is used Here in my text Concerning Abraham, who believed, and staggered not:
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sayes he here, Whosoever shall say to this mountaine, be thou removed, and be thou cast into the sea,
Says he Here, Whosoever shall say to this mountain, be thou removed, and be thou cast into the sea,
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and shall not doubt in his heart, or shall not stagger in his heart: 'tis the same word that is used there, the same opposition.and shall not doubt in his heart, or shall not stagger in his heart: it's the same word that is used there, the same opposition.
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So that I take it, both are here intended: one primarily, the other secondarily.
So that I take it, both Are Here intended: one primarily, the other secondarily.
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But now in Luke 17. there is an other occasion, that this expression is brought in by our Saviour Christ:
But now in Lycia 17. there is an other occasion, that this expression is brought in by our Saviour christ:
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he sayes unto his disciples, (at the third verse) If thy brother trespasse against thee, rebuke him; if he repent, forgive him;
he Says unto his Disciples, (At the third verse) If thy brother trespass against thee, rebuke him; if he Repent, forgive him;
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if he trespasse against thee seven times in a day, and seven times in a day turne againe to thee, saying, I repent, thou shalt forgive him:
if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I Repent, thou shalt forgive him:
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And the Apostles said unto the Lord, increase our faith:
And the Apostles said unto the Lord, increase our faith:
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And the Lord said, if you had faith as a graine of mustard-seed, you might say unto this Sycamine tree, &c. Here is no miracle here, that these words is brought in upon:And the Lord said, if you had faith as a grain of Mustard seed, you might say unto this Sycamine tree, etc. Here is no miracle Here, that these words is brought in upon:
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why should our Saviour put that upon a faith of miracles, in doing a worke of Christianity, the forgiving the brother so often thus? the faith that is to bwe exercised in prayer,
why should our Saviour put that upon a faith of Miracles, in doing a work of Christianity, the forgiving the brother so often thus? the faith that is to bwe exercised in prayer,
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and in forgiving our brother ordinarily, is not the faith of miracles:
and in forgiving our brother ordinarily, is not the faith of Miracles:
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but the faith he here cals for, is a faith that is to be used in prayer,
but the faith he Here calls for, is a faith that is to be used in prayer,
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and in forgiving of our brethren: surely, this is a saving faith, a justifying faith that is here intended.
and in forgiving of our brothers: surely, this is a Saving faith, a justifying faith that is Here intended.
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And as one sayes well, what's all the worke of faith, but an the removing of mountaines? when take our sins, that stand up and hinder the light of Gods grace from shining in our hearts,
And as one Says well, what's all the work of faith, but an the removing of Mountains? when take our Sins, that stand up and hinder the Light of God's grace from shining in our hearts,
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and remove them off from our selves unto Jesus Christ, to his bloud, that they are drown'd,
and remove them off from our selves unto jesus christ, to his blood, that they Are drowned,
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as in the bottome of that Redses, what is this but to remove mountaines? when we take our carnall Reason, and our High thoughts, and bring them into obedience unto Jesus Chirst, what is this but to remove mountaines? when our great and manifold Temptations are laid levell, that the promise may come into the soule freely, what is this but to remove these mountaines? Mountaines rose up in the way of Zerubbabell when he was to build the Temple:
as in the bottom of that Redses, what is this but to remove Mountains? when we take our carnal Reason, and our High thoughts, and bring them into Obedience unto jesus Christ, what is this but to remove Mountains? when our great and manifold Temptations Are laid level, that the promise may come into the soul freely, what is this but to remove these Mountains? Mountains rose up in the Way of Zerubbabel when he was to built the Temple:
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Who art thou, O Mountaine? Temptation, and Corruption, Mountaines; and the Curse of the Law, a great mountain. Who art thou, Oh Mountain? Temptation, and Corruption, Mountains; and the Curse of the Law, a great mountain.
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Would you therefore now remove these mountaines? walk over these naturall impossibilities? ther's no such way as to get a justifying,
Would you Therefore now remove these Mountains? walk over these natural impossibilities? ther's no such Way as to get a justifying,
vmd pn22 av av vvi d n2? vvb a-acp d j n2? pc-acp|vbz dx d n1 a-acp pc-acp vvi dt vvg,
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and saving faith, sayes our Saviour.
and Saving faith, Says our Saviour.
cc vvg n1, vvz po12 n1.
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What a bundance of Difficulties did Noahs faith carry him through? The Lord commanded Noah to build an Arke;
What a bundance of Difficulties did Noahs faith carry him through? The Lord commanded Noah to built an Ark;
q-crq dt n1 pp-f n2 vdd npg1 n1 vvi pno31 p-acp? dt n1 vvd np1 pc-acp vvi dt n1;
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Noah, he might have said thus:Noah, he might have said thus:
np1, pns31 vmd vhi vvn av:
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Lord, thou hast now commanded mee to build an Arke: I was never brought up to that trade;
Lord, thou hast now commanded me to built an Ark: I was never brought up to that trade;
n1, pns21 vh2 av vvn pno11 pc-acp vvi dt n1: pns11 vbds av-x vvn a-acp p-acp d n1;
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I have been a preacher many yeeres, but I never yet was a Wheele-wright, never yet a Ship - Carpenter: And Lord,
I have been a preacher many Years, but I never yet was a Wheelwright, never yet a Ship - Carpenter: And Lord,
pns11 vhb vbn dt n1 d n2, cc-acp pns11 av-x av vbds dt n1, av-x av dt n1 - n1: cc n1,
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If I do go about to build an Arke, the whole world will jeere me:
If I do go about to built an Ark, the Whole world will jeer me:
cs pns11 vdb vvi a-acp pc-acp vvi dt n1, dt j-jn n1 vmb vvi pno11:
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what will this old man doe? will he ride in a Ship upon the dry ground? And when I have built the Arke, Lord How shall I doe to get in all the Creatures into the Arke? And if the Creatures do come, they will teare me in pieces;
what will this old man do? will he ride in a Ship upon the dry ground? And when I have built the Ark, Lord How shall I do to get in all the Creatures into the Ark? And if the Creatures do come, they will tear me in Pieces;
q-crq vmb d j n1 vdb? vmb pns31 vvi p-acp dt n1 p-acp dt j n1? cc c-crq pns11 vhb vvn dt n1, n1 q-crq vmb pns11 vdi pc-acp vvi p-acp d dt n2 p-acp dt n1? cc cs dt n2 vdb vvi, pns32 vmb vvi pno11 p-acp n2;
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the Lyons and the Bears they will prey upon me.
the Lyons and the Bears they will prey upon me.
dt n2 cc dt vvz pns32 vmb vvi p-acp pno11.
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Yea, Lord, And if they do come into the Arke, and into the ship, the very stench of all the beasts will poyson me:
Yea, Lord, And if they do come into the Ark, and into the ship, the very stench of all the beasts will poison me:
uh, n1, cc cs pns32 vdb vvi p-acp dt n1, cc p-acp dt n1, dt j n1 pp-f d dt n2 vmb vvi pno11:
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yet notwithstanding all these Difficulties, and all these discouragements, Noah prepared an Arke, Why? For he beleeved,
yet notwithstanding all these Difficulties, and all these discouragements, Noah prepared an Ark, Why? For he believed,
av c-acp d d n2, cc d d n2, np1 vvd dt n1, q-crq? p-acp pns31 vvd,
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and he beleeved with a Saving, justifying Faith. So, if you look into the New-Testament, that is full of this:
and he believed with a Saving, justifying Faith. So, if you look into the New testament, that is full of this:
cc pns31 vvd p-acp dt vvg, vvg n1. av, cs pn22 vvb p-acp dt n1, cst vbz j pp-f d:
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What abundance of difficulties did the wise men go through that came to worship Jesus Christ!
What abundance of difficulties did the wise men go through that Come to worship jesus christ!
q-crq n1 pp-f n2 vdd dt j n2 vvb p-acp cst vvd p-acp n1 np1 np1!
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They were commanded to go worship him that was borne King of the Jewes: They might have said thus:
They were commanded to go worship him that was born King of the Jews: They might have said thus:
pns32 vbdr vvn pc-acp vvi vvi pno31 cst vbds vvn n1 pp-f dt np2: pns32 vmd vhi vvn av:
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What is the King of the Jewes to us? We know no such King:
What is the King of the Jews to us? We know no such King:
q-crq vbz dt n1 pp-f dt np2 p-acp pno12? pns12 vvb dx d n1:
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Shall we go out of our own Kingdome, and out of our own Country to worship the King of the Jewes? The despised people of the Jewes? When they came at Jerusalem; the learned men, the Priests, and those that were of that Country; they knew none such:
Shall we go out of our own Kingdom, and out of our own Country to worship the King of the Jews? The despised people of the Jews? When they Come At Jerusalem; the learned men, the Priests, and those that were of that Country; they knew none such:
vmb pns12 vvi av pp-f po12 d n1, cc av pp-f po12 d n1 pc-acp vvi dt n1 pp-f dt np2? dt j-vvn n1 pp-f dt np2? c-crq pns32 vvd p-acp np1; dt j n2, dt n2, cc d cst vbdr pp-f d n1; pns32 vvd pix d:
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when they came at the place where Christ was borne, they found him in a Stable; and they might have said:
when they Come At the place where christ was born, they found him in a Stable; and they might have said:
c-crq pns32 vvd p-acp dt n1 c-crq np1 vbds vvn, pns32 vvd pno31 p-acp dt j; cc pns32 vmd vhi vvn:
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Is this the King of the Jewes? Is this his Pallace? What? A Stable for his Pallace? What? Are these horse, are these his Courtiers? Is this a King? 'Tis impossible he should be a King: Yet not withstanding, they went:
Is this the King of the Jews? Is this his Palace? What? A Stable for his Palace? What? are these horse, Are these his Courtiers? Is this a King? It's impossible he should be a King: Yet not withstanding, they went:
vbz d dt n1 pp-f dt np2? vbz d po31 n1? q-crq? dt j p-acp po31 n1? q-crq? vbr d n1, vbr d po31 n2? vbz d dt n1? pn31|vbz j pns31 vmd vbi dt n1: av xx vvg, pns32 vvd:
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Why? because they beleeved, and this their Faith carryed them through all. Why? Because they believed, and this their Faith carried them through all.
uh-crq? c-acp pns32 vvd, cc d po32 n1 vvd pno32 p-acp d.
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What abundance of difficulties did Matthewes Faith carry him through? The Lord commanded Matthew to follow him:
What abundance of difficulties did Matthew Faith carry him through? The Lord commanded Matthew to follow him:
q-crq n1 pp-f n2 vdd np1 n1 vvb pno31 p-acp? dt n1 vvd np1 pc-acp vvi pno31:
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Matthew follow me (sayes Christ) and so he did: But he might have said thus:
Matthew follow me (Says christ) and so he did: But he might have said thus:
np1 vvb pno11 (vvz np1) cc av pns31 vdd: p-acp pns31 vmd vhi vvn av:
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Whether shall I follow this man? I have a good calling, I have so many hundreds coming in by the yeere from the Custome-house;
Whither shall I follow this man? I have a good calling, I have so many hundreds coming in by the year from the Customhouse;
cs vmb pns11 vvi d n1? pns11 vhb dt j vvg, pns11 vhb av d crd vvg p-acp p-acp dt n1 p-acp dt n1;
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this man hath not wheron to lay his head: I shall be a begger; all my friends will call me a foole:
this man hath not whereon to lay his head: I shall be a beggar; all my Friends will call me a fool:
d n1 vhz xx c-crq pc-acp vvi po31 n1: pns11 vmb vbi dt n1; d po11 n2 vmb vvi pno11 dt n1:
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Notwithstanding, Matthew leaves all and followes Christ: Why? He beleeved, with a saving, justifying Faith.
Notwithstanding, Matthew leaves all and follows christ: Why? He believed, with a Saving, justifying Faith.
a-acp, np1 vvz d cc vvz np1: q-crq? pns31 vvd, p-acp dt vvg, vvg n1.
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What abundance of difficulties did Zacheus's Faith carry him through? Zacheus (sayes our Lord to him) hast, and come downe; for I must abide with thee this day:
What abundance of difficulties did Zacheus's Faith carry him through? Zacchaeus (Says our Lord to him) haste, and come down; for I must abide with thee this day:
q-crq n1 pp-f n2 vdd npg1 n1 vvb pno31 p-acp? np1 (vvz po12 n1 p-acp pno31) n1, cc vvb a-acp; c-acp pns11 vmb vvi p-acp pno21 d n1:
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he came down, he received him into his house; he Come down, he received him into his house;
pns31 vvd a-acp, pns31 vvd pno31 p-acp po31 n1;
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and being there he sayes, Lord, behold, the halfe of my goods I give to the poore,
and being there he Says, Lord, behold, the half of my goods I give to the poor,
cc vbg a-acp pns31 vvz, n1, vvb, dt n-jn pp-f po11 n2-j pns11 vvb p-acp dt j,
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and if there be any one that I have wrong'd by false accusation, I restore unto him foure-fold. and if there be any one that I have wronged by false accusation, I restore unto him fourfold.
cc cs pc-acp vbb d crd cst pns11 vhb vvn p-acp j n1, pns11 vvb p-acp pno31 n1.
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Marke, what a hard worke he went through: The halfe of my goods I give to the poore.
Mark, what a hard work he went through: The half of my goods I give to the poor.
vvb, r-crq dt j n1 pns31 vvd p-acp: dt n-jn pp-f po11 n2-j pns11 vvb p-acp dt j.
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Pray let us compute it a little:
Pray let us compute it a little:
uh-v vvb pno12 vvi pn31 dt j:
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Suppose his estate was a thousand pound. Lord, (sayes he) the halfe of my goods I give to the poore, ther's but five hundred left.
Suppose his estate was a thousand pound. Lord, (Says he) the half of my goods I give to the poor, ther's but five hundred left.
vvb po31 n1 vbds dt crd n1. n1, (vvz pns31) dt n-jn pp-f po11 n2-j pns11 vvb p-acp dt j, pc-acp|vbz p-acp crd crd vvn.
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Suppose he had wroung'd a man to the value of a hundred pound: Lord, (sayes he) I restore foure-fold;
Suppose he had wrounged a man to the valve of a hundred pound: Lord, (Says he) I restore fourfold;
vvb pns31 vhd vvn dt n1 p-acp dt n1 pp-f dt crd n1: n1, (vvz pns31) pns11 vvb n1;
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then there is but one hundred left of a thousand: What a great matter was this? Yet this Zacheus did:
then there is but one hundred left of a thousand: What a great matter was this? Yet this Zacchaeus did:
av a-acp vbz p-acp crd crd vvn pp-f dt crd: r-crq dt j n1 vbds d? av d np1 vdd:
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Why? Oh! Zacheus (sayes Christ) This day is Salvation come to thine house,
Why? Oh! Zacchaeus (Says christ) This day is Salvation come to thine house,
q-crq? uh np1 (vvz np1) d n1 vbz n1 vvn p-acp po21 n1,
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for so much as thou also art the son of Abraham: He beleeved as Abraham did, with a saving, justifying Faith.for so much as thou also art the son of Abraham: He believed as Abraham did, with a Saving, justifying Faith.
c-acp av av-d c-acp pns21 av vb2r dt n1 pp-f np1: pns31 vvd p-acp np1 vdd, p-acp dt vvg, vvg n1.
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So then, thus you see, that true saving, justifying saith; carries a man through all difficulties, discouragements and naturall impossibilities to Jesus Christ. But in the third place.
So then, thus you see, that true Saving, justifying Says; carries a man through all difficulties, discouragements and natural impossibilities to jesus christ. But in the third place.
av av, av pn22 vvb, cst j n-vvg, vvg vvz; vvz dt n1 p-acp d n2, n2 cc j n2 p-acp np1 np1. cc-acp p-acp dt ord n1.
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Nothing else can do it, conviction of the good wayes of God cannot do it: Saul was convinced that David was a righteous man:Nothing Else can do it, conviction of the good ways of God cannot do it: Saul was convinced that David was a righteous man:
np1 av vmb vdi pn31, n1 pp-f dt j n2 pp-f np1 vmbx vdi pn31: np1 vbds vvn cst np1 vbds dt j n1:
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O my son David (sayes he) thou art more righteous then I; and yet he persecuted him. Oh my son David (Says he) thou art more righteous then I; and yet he persecuted him.
uh po11 n1 np1 (vvz pns31) pns21 vb2r av-dc j cs pns11; cc av pns31 vvn pno31.
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Conviction, bare conviction will not do it. Resolution won't do it neither:
Conviction, bore conviction will not do it. Resolution won't do it neither:
n1, j n1 vmb xx vdi pn31. n1 vmbx vdi pn31 av-dx:
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Resolution to turne to God and to become a new man, or woman, that won't do it: bare Resolution won't do it.
Resolution to turn to God and to become a new man, or woman, that won't do it: bore Resolution won't do it.
n1 pc-acp vvi p-acp np1 cc pc-acp vvi dt j n1, cc n1, cst vmbx vdi pn31: j n1 vmbx vdi pn31.
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Many Resolve, thta won't do it.
Many Resolve, thta won't do it.
av-d vvb, n1 vmbx vdi pn31.
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And therefore saies our Saviour to Peter; Peter, I have prayed that thy Faith faile not:
And Therefore Says our Saviour to Peter; Peter, I have prayed that thy Faith fail not:
cc av vvz po12 n1 p-acp np1; np1, pns11 vhb vvn d po21 n1 vvb xx:
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Satan hath desired to winnow thee; and, Peter, thou hast said, though all men forsake me, thou wilt not;
Satan hath desired to winnow thee; and, Peter, thou hast said, though all men forsake me, thou wilt not;
np1 vhz vvn pc-acp vvi pno21; cc, np1, pns21 vh2 vvn, cs d n2 vvb pno11, pns21 vm2 xx;
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thou hast taken up a great Resolution, but Peter, tis not Resolution will do it, if any thing hold, it will be thy Faith:
thou hast taken up a great Resolution, but Peter, this not Resolution will do it, if any thing hold, it will be thy Faith:
pns21 vh2 vvn a-acp dt j n1, cc-acp np1, pn31|vbz xx n1 vmb vdi pn31, cs d n1 vvb, pn31 vmb vbi po21 n1:
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and therefore Peter, I have prayed that thy Faith faile not. He does not say, I have prayed that thy Resolution faile not:
and Therefore Peter, I have prayed that thy Faith fail not. He does not say, I have prayed that thy Resolution fail not:
cc av np1, pns11 vhb vvn d po21 n1 vvb xx. pns31 vdz xx vvi, pns11 vhb vvn d po21 n1 vvb xx:
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NO, Peter, I have prayed that thy faith faile not.
NO, Peter, I have prayed that thy faith fail not.
uh-dx, np1, pns11 vhb vvn d po21 n1 vvb xx.
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You have reade what Hazael resolv'd, when the Prophet told him he should be a great persecutor, rip up women with child:
You have read what hazael resolved, when the Prophet told him he should be a great persecutor, rip up women with child:
pn22 vhb vvd q-crq np1 vvd, c-crq dt n1 vvd pno31 pns31 vmd vbi dt j n1, vvb a-acp n2 p-acp n1:
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Oh! sayes he, Does my Lord look upon me as a dogs head, and yet he did it. Resolution won't do it:
Oh! Says he, Does my Lord look upon me as a Dogs head, and yet he did it. Resolution won't do it:
uh vvz pns31, vdz po11 n1 vvb p-acp pno11 p-acp dt ng1 n1, cc av pns31 vdd pn31. n1 vmbx vdi pn31:
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Resolution won't carry one through Temptation, and difficulties. Againe, Morall vertues won't do it.
Resolution won't carry one through Temptation, and difficulties. Again, Moral Virtues won't do it.
n1 vmbx vvi pi p-acp n1, cc n2. av, j n2 vmbx vdi pn31.
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The yound man that came to Christ, he was a great moralist: when our Saviour told him he should keep the Commandements, that he might obtaine eternall life, Lord, (sayes he) all these have I kept from my youth;
The yound man that Come to christ, he was a great moralist: when our Saviour told him he should keep the commandments, that he might obtain Eternal life, Lord, (Says he) all these have I kept from my youth;
dt j n1 cst vvd p-acp np1, pns31 vbds dt j n1: c-crq po12 n1 vvd pno31 pns31 vmd vvi dt n2, cst pns31 vmd vvi j n1, n1, (vvz pns31) d d vhb pns11 vvn p-acp po11 n1;
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and Christ look't upon him and loved him, he was a fine Moralist, but notwithstanding he did not follow Christ, he went away, and was very sorrowfull.
and christ looked upon him and loved him, he was a fine Moralist, but notwithstanding he did not follow christ, he went away, and was very sorrowful.
cc np1 vvb|pn31 p-acp pno31 cc vvd pno31, pns31 vbds dt j n1, p-acp a-acp pns31 vdd xx vvi np1, pns31 vvd av, cc vbds av j.
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Bare morrall vertues won't do it, for they are dead things: You see how 'tis with a mans shooe, though the Leather be never so thick,
Bore moral Virtues won't do it, for they Are dead things: You see how it's with a men shoe, though the Leather be never so thick,
j j n2 vmbx vdi pn31, c-acp pns32 vbr j n2: pn22 vvb c-crq pn31|vbz p-acp dt ng1 n1, cs dt n1 vbb av-x av j,
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yet be going upon the stones and the gravell, the Leather weares thin, and weares out:
yet be going upon the stones and the gravel, the Leather wears thin, and wears out:
av vbb vvg p-acp dt n2 cc dt n1, dt n1 vvz j, cc vvz av:
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But if a man goes barefoot, though the skin of his foot be tinner, the skin does not weare out, but growes thicker:
But if a man Goes barefoot, though the skin of his foot be tinner, the skin does not wear out, but grows thicker:
cc-acp cs dt n1 vvz j, cs dt n1 pp-f po31 n1 vbi n1, dt n1 vdz xx vvi av, cc-acp vvz jc:
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as Indians, they go barefoot, and their skin of their feet weares thicker, by going upon the gravell, and upon the stones:
as Indians, they go barefoot, and their skin of their feet wears thicker, by going upon the gravel, and upon the stones:
c-acp np1, pns32 vvb j, cc po32 n1 pp-f po32 n2 vvz jc, p-acp vvg p-acp dt n1, cc p-acp dt n2:
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What is the Reason? The Leather of a mans shooe is a dead thing, but the foot is a living thing.
What is the Reason? The Leather of a men shoe is a dead thing, but the foot is a living thing.
q-crq vbz dt n1? dt n1 pp-f dt ng1 n1 vbz dt j n1, cc-acp dt n1 vbz dt j-vvg n1.
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And so Faith is a living thing, and will carry a man over gravell and stones, and difficulties:
And so Faith is a living thing, and will carry a man over gravel and stones, and difficulties:
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but morrall vertues, they are but dead things, and though they be never so thick, they will grow thin,
but moral Virtues, they Are but dead things, and though they be never so thick, they will grow thin,
cc-acp j n2, pns32 vbr p-acp j n2, cc cs pns32 vbb av-x av j, pns32 vmb vvi j,
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and weare out, and come to nothing. Bare morrall vertues won't do it.
and wear out, and come to nothing. Bore moral Virtues won't do it.
cc vvi av, cc vvb p-acp pix. j j n2 vmbx vdi pn31.
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And then againe, Gifts, and Parts, and Gospel inlargements cannot do it, they leave black ashes upon the Soule;
And then again, Gifts, and Parts, and Gospel enlargements cannot do it, they leave black Ashes upon the Soul;
cc av av, n2, cc n2, cc n1 n2 vmbx vdi pn31, pns32 vvb j-jn n2 p-acp dt n1;
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they are a blaze, they make a great blaze:
they Are a blaze, they make a great blaze:
pns32 vbr dt n1, pns32 vvb dt j n1:
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Straw that is burnt, makes a great blaze, but it leaves black ashes upon the harth:
Straw that is burned, makes a great blaze, but it leaves black Ashes upon the hearth:
n1 cst vbz vvn, vvz dt j n1, cc-acp pn31 vvz j-jn n2 p-acp dt n1:
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So, where these are, without saving Faith, they may make a great blaze, but the end of them is black ashes upon the Soule.
So, where these Are, without Saving Faith, they may make a great blaze, but the end of them is black Ashes upon the Soul.
av, c-crq d vbr, p-acp vvg n1, pns32 vmb vvi dt j n1, cc-acp dt n1 pp-f pno32 vbz j-jn n2 p-acp dt n1.
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Jedas, ye know, he had great Gifts, and Gospel-parts; but that would not doe it, would not carry him through all his Temptations, and difficulties to Jesus Christ.Jedas, you know, he had great Gifts, and Gospel-parts; but that would not do it, would not carry him through all his Temptations, and difficulties to jesus christ.
np1, pn22 vvb, pns31 vhd j n2, cc n2; p-acp cst vmd xx vdi pn31, vmd xx vvi pno31 p-acp d po31 n2, cc n2 p-acp np1 np1.
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3226
Pray do but compare Nicodemus and Judas: Nicodemus was but in his Catechisme of Christianity, when Judas was a preacher:
Pray do but compare Nicodemus and Judas: Nicodemus was but in his Catechism of Christianity, when Judas was a preacher:
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Nicodemus comes to Christ by night, when Judas preaches Christ openly: but in the end, Nicodemus ownes Christ, when he is dead;Nicodemus comes to christ by night, when Judas Preaches christ openly: but in the end, Nicodemus owns christ, when he is dead;
np1 vvz p-acp np1 p-acp n1, c-crq np1 vvz np1 av-j: cc-acp p-acp dt n1, np1 vvz np1, c-crq pns31 vbz j;
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and Judas betrayes him when he is living.
and Judas betrays him when he is living.
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Nicodemus had a true, saving-faith; Judas had onely gifts; Gosper gifts, and Gospel-enlargements, that will not do it neither.Nicodemus had a true, Saving-faith; Judas had only Gifts; Gosper Gifts, and Gospel-enlargements, that will not do it neither.
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And then againe, The experience of Gods former dealings, providentiall dealings and preservation; that won't do it.
And then again, The experience of God's former dealings, providential dealings and preservation; that won't do it.
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You know how it was with those Spies that was sent into the Land of Canaan:
You know how it was with those Spies that was sent into the Land of Canaan:
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there were two sorts of Spies: There were good Spies, and there were bad spies: The good Spies brought up a good report of the Land:
there were two sorts of Spies: There were good Spies, and there were bad spies: The good Spies brought up a good report of the Land:
pc-acp vbdr crd n2 pp-f n2: pc-acp vbdr j n2, cc a-acp vbdr j n2: dt j n2 vvn a-acp dt j n1 pp-f dt n1:
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and the evill Spies, brought up an evill report. How? Why? Consider but a little.
and the evil Spies, brought up an evil report. How? Why? Consider but a little.
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The good Spies they met with many troubles when they were sent out to spy out the Land:
The good Spies they met with many Troubles when they were sent out to spy out the Land:
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faine to be hidden in Rahahs house: and then they fled to the mountaines, and there they lay:
feign to be hidden in Rahahs house: and then they fled to the Mountains, and there they lay:
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They come home, and they say, The Lord hath delivered this people into our hands The other Spies now, that brought up the evill report;
They come home, and they say, The Lord hath Delivered this people into our hands The other Spies now, that brought up the evil report;
pns32 vvb av-an, cc pns32 vvb, dt n1 vhz vvn d n1 p-acp po12 n2 dt j-jn n2 av, cst vvd a-acp dt j-jn n1;
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they met with no such hard fare that we reade of:
they met with no such hard fare that we read of:
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and yet they come home, and they say, The men of the Countrey are the children of Anak, and the Cities are wall'd up to Heaven:
and yet they come home, and they say, The men of the Country Are the children of Anak, and the Cities Are walled up to Heaven:
cc av pns32 vvb av-an, cc pns32 vvb, dt n2 pp-f dt n1 vbr dt n2 pp-f np1, cc dt n2 vbr vvn a-acp p-acp n1:
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they had experience of Gods preservation in a speciall manner, and yet notwithstanding, that would not do it.
they had experience of God's preservation in a special manner, and yet notwithstanding, that would not do it.
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Bare experience of Gods preserving mercy, that will not do it, 'tis only faith will do it, saving justifying faith, will do it:
Bore experience of God's preserving mercy, that will not do it, it's only faith will do it, Saving justifying faith, will do it:
j n1 pp-f npg1 j-vvg n1, cst vmb xx vdi pn31, pn31|vbz j n1 vmb vdi pn31, vvg vvg n1, vmb vdi pn31:
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This is the Ʋictory whereby you overcome the world, your faith: By faith yea stand. This is the Ʋictory whereby you overcome the world, your faith: By faith yea stand.
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Looke upon your dangers under a Sea-notion, and Faith it is called your Anchor. Looke upon your dangers under a land-notion,
Look upon your dangers under a Sea-notion, and Faith it is called your Anchor. Look upon your dangers under a land-notion,
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and faith it is called your Shield: nothing but faith can doe it?
and faith it is called your Shield: nothing but faith can do it?
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You will say to me, in the Fourth place, What is it in this saving, justifying faith, that is able thus to carry the soule through all Difficulties,
You will say to me, in the Fourth place, What is it in this Saving, justifying faith, that is able thus to carry the soul through all Difficulties,
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and discouragements, and naturall impossibilities to Iesus Christ? How does faith do it? Give me leave to stay here.
and discouragements, and natural impossibilities to Iesus christ? How does faith do it? Give me leave to stay Here.
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First, Faith shewes the soule the glorious, invisible things of God and of his grace; and brings them neare unto the soule.
First, Faith shows the soul the glorious, invisible things of God and of his grace; and brings them near unto the soul.
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It was a hard thing for Moses to leave all the pleasures, and profits, and preferrements of Egypt:
It was a hard thing for Moses to leave all the pleasures, and profits, and preferrements of Egypt:
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he did it though, choosing rather the afflictions of Pharoah with Gods people; Why? saies the. 11. of the Hebrews, He saw him that is invisibel:
he did it though, choosing rather the afflictions of Pharaoh with God's people; Why? Says thee. 11. of the Hebrews, He saw him that is invisibel:
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But how did he see him? By faith (saies the text) by faith he saw him that is invisible.
But how did he see him? By faith (Says the text) by faith he saw him that is invisible.
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Faith opens the eyes for to see that a man hath more with him, then against him:
Faith Opens the eyes for to see that a man hath more with him, then against him:
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and the workes of God, in Christ, are not seene by the world: Gods pardoning mercy, not seene by the world:
and the works of God, in christ, Are not seen by the world: God's pardoning mercy, not seen by the world:
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The Ʋnion with Iesus Christ, and the priviledge thereof; not seene by the world: The satisfaction of Iesus Christ for a poor Sinner, not seen by the world:
The Ʋnion with Iesus christ, and the privilege thereof; not seen by the world: The satisfaction of Iesus christ for a poor Sinner, not seen by the world:
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The great Power of God not seen, or if so, yet at a distance, it don't much affect.
The great Power of God not seen, or if so, yet At a distance, it don't much affect.
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Faith is the substance of things not seene: Faith is the substance of things not seen:
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it does not only shew a man things that are otherwise unseene, but brings them neare; Salvation near; pardoning mercy near; it does not only show a man things that Are otherwise unseen, but brings them near; Salvation near; pardoning mercy near;
pn31 vdz xx av-j vvi dt n1 n2 cst vbr av j, cc-acp vvz pno32 av-j; n1 av-j; vvg n1 av-j;
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the Priviledges of Union with Christ neare; Christs satisfaction neare:
the Privileges of union with christ near; Christ satisfaction near:
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and so when Difficulties and Discouragements do arise, saies the soule through faith, Why should not I be satisfied with any condition, seeing Christ hath satisfied for me? I am one with Christ, Christ is a common person: When Christ died, I died: when Christ rose, I rose: when Christ ascended, I ascended:
and so when Difficulties and Discouragements do arise, Says the soul through faith, Why should not I be satisfied with any condition, seeing christ hath satisfied for me? I am one with christ, christ is a Common person: When christ died, I died: when christ rose, I rose: when christ ascended, I ascended:
cc av c-crq n2 cc n2 vdb vvi, vvz dt n1 p-acp n1, q-crq vmd xx pns11 vbi vvn p-acp d n1, vvg np1 vhz vvn p-acp pno11? pns11 vbm pi p-acp np1, np1 vbz dt j n1: c-crq np1 vvd, pns11 vvd: c-crq np1 vvd, pns11 vvd: c-crq np1 vvd, pns11 vvd:
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Christ sitting in Heaven, I sit there.
christ sitting in Heaven, I fit there.
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Thus faith, it elevates, and raises up the soule into heaven, it carries it over all difficulties and discouragements that it can meet withall. Againe, true, saving faith;
Thus faith, it elevates, and raises up the soul into heaven, it carries it over all difficulties and discouragements that it can meet withal. Again, true, Saving faith;
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it tels the soule that all things are its owne. it tells the soul that all things Are its own.
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All things are yours, (saies the Apostle) things present, and things to come, life and death; all things are yours. Faith speakes the same language:All things Are yours, (Says the Apostle) things present, and things to come, life and death; all things Are yours. Faith speaks the same language:
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All things are yours (Soule) all things are yours: Difficulties are yours, and naturall impossibilities are yours; things present are yours, and things to come are yours. Will you be afraid of that which is your owne? Will the owner be afraid of his owne dog:
All things Are yours (Soul) all things Are yours: Difficulties Are yours, and natural impossibilities Are yours; things present Are yours, and things to come Are yours. Will you be afraid of that which is your own? Will the owner be afraid of his own dog:
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a mastiffe, he fals upon a stranger, and worries him, and a stranger is a afraid of him;
a mastiff, he falls upon a stranger, and worries him, and a stranger is a afraid of him;
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but the owner is not afraid, he leapes and fawnes upon him, but does not worry him.
but the owner is not afraid, he leaps and fawns upon him, but does not worry him.
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Sayes faith, all these Difficulties, and all these Temptations, they are your owne, they won't worry you;
Says faith, all these Difficulties, and all these Temptations, they Are your own, they won't worry you;
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they may leape upon you, they may fawne upon you, but they won't worry you; they are all your owne;
they may leap upon you, they may fawn upon you, but they won't worry you; they Are all your own;
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part of the purchase that Jesus Christ hath made for you, all these are your owne, Faith holds this steadily upon the soule,
part of the purchase that jesus christ hath made for you, all these Are your own, Faith holds this steadily upon the soul,
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and so a man breaks through Difficulties.
and so a man breaks through Difficulties.
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Againe thirdly, True saving, justifying, faith, it shewes a man greater excellencies in Christ, then all difficulties,
Again Thirdly, True Saving, justifying, faith, it shows a man greater excellencies in christ, then all difficulties,
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and natur all Discour agements can amount unto on the other side. and Nature all Discour agements can amount unto on the other side.
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You know how 'tis with a dog, the Grey-hound, if hee sees the game a great way off, he gives it over:
You know how it's with a dog, the Greyhound, if he sees the game a great Way off, he gives it over:
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but when he comes neare, he will rush through the very bushes for to take the Hare, throw himselfe upon his back that he may take it, a naturall hope makes him do it:
but when he comes near, he will rush through the very Bushes for to take the Hare, throw himself upon his back that he may take it, a natural hope makes him do it:
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Faith, it raises a mighty hope in the soule, presents the soule with many Excellencies, and raises a mighty hope in the soule for the obtainment of them:Faith, it raises a mighty hope in the soul, presents the soul with many Excellencies, and raises a mighty hope in the soul for the obtainment of them:
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it does spread more Excellencies before the soule, then can be lost by the hand of Difficulties:
it does spread more Excellencies before the soul, then can be lost by the hand of Difficulties:
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for example: If a man hath beene a Prodigall, and now is returning to Christ: the world sayes, friends say, if you take this course, you will lose all;for Exampl: If a man hath been a Prodigal, and now is returning to christ: the world Says, Friends say, if you take this course, you will loose all;
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you will lose all your acquaintance, lose your liberty, lose your estate, may be lose your life:
you will loose all your acquaintance, loose your liberty, loose your estate, may be loose your life:
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Be it so (saies faith) though thou losest thy friends, thou shalt gaine better:
Be it so (Says faith) though thou losest thy Friends, thou shalt gain better:
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and though thou losest thy liberty, thou shalt gaine better: and though thou losest thy life it selfe, thou shalt gaine a better;
and though thou losest thy liberty, thou shalt gain better: and though thou losest thy life it self, thou shalt gain a better;
cc cs pns21 vv2 po21 n1, pns21 vm2 vvi av-jc: cc cs pns21 vv2 po21 n1 pn31 n1, pns21 vm2 vvi dt jc;
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'tis but a while neither (sayes faith) that thou shalt lose these things, and thou shalt have them better, in a better Edition.
it's but a while neither (Says faith) that thou shalt loose these things, and thou shalt have them better, in a better Edition.
pn31|vbz p-acp dt n1 av-d (vvz n1) cst pns21 vm2 vvi d n2, cc pns21 vm2 vhi pno32 av-jc, p-acp dt jc n1.
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When a mans eyes are open to behold the Excellencies of Christ, then they are shut to outward Discouragements.
When a men eyes Are open to behold the Excellencies of christ, then they Are shut to outward Discouragements.
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When a man hath beheld the Sunne in its glory, his eyes dazle to the things that are below:
When a man hath beheld the Sun in its glory, his eyes dazzle to the things that Are below:
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Now Faith opens a mans eyes to see the Excellencies of Jesus Christ, and so the soule is carried through Difficulties and Discouragements,
Now Faith Opens a men eyes to see the Excellencies of jesus christ, and so the soul is carried through Difficulties and Discouragements,
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though they be never so many.
though they be never so many.
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Againe fourthly, True, saving faith, it inables the soule to leave the successe and the event of all unto God himselfe.
Again fourthly, True, Saving faith, it inables the soul to leave the success and the event of all unto God himself.
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Nothing strengthens the hands of Difficulties and Discouragements, so much, as solicitude about successe and event of things:
Nothing strengthens the hands of Difficulties and Discouragements, so much, as solicitude about success and event of things:
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True saving faith helps a man to leave the successe to Christ; it does commit the soule unto God, unto Christ;
True Saving faith helps a man to leave the success to christ; it does commit the soul unto God, unto christ;
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there is a mutuall committing between Christ and a beleever: Christ commits himselfe unto a beleever, and a beleever commits himselfe againe unto Christ.
there is a mutual committing between christ and a believer: christ commits himself unto a believer, and a believer commits himself again unto christ.
pc-acp vbz dt j vvg p-acp np1 cc dt n1: np1 vvz px31 p-acp dt n1, cc dt n1 vvz px31 av p-acp np1.
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Christ commits himselfe unto a beleever: you know what is said in the Gospel, He did not commit himselfe unto them,
christ commits himself unto a believer: you know what is said in the Gospel, He did not commit himself unto them,
np1 vvz px31 p-acp dt n1: pn22 vvb r-crq vbz vvn p-acp dt n1, pns31 vdd xx vvi px31 p-acp pno32,
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because they did not beleeve him: arguing, that he did commit himselfe unto others that did beleeve him.Because they did not believe him: arguing, that he did commit himself unto Others that did believe him.
c-acp pns32 vdd xx vvi pno31: vvg, cst pns31 vdd vvi px31 p-acp n2-jn cst vdd vvi pno31.
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And beleever commit themselves unto Jesus Christ. Commit thy way unto the Lord; there is a mutuall way of committing:
And believer commit themselves unto jesus christ. Commit thy Way unto the Lord; there is a mutual Way of committing:
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Christ, he does commit his Grace; he does commit his Spirit; he does commit his Truth unto a beleever:
christ, he does commit his Grace; he does commit his Spirit; he does commit his Truth unto a believer:
np1, pns31 vdz vvi po31 vvi; pns31 vdz vvi po31 n1; pns31 vdz vvi po31 n1 p-acp dt n1:
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a beleever commits his Estate, and his Name, and Himselfe againe unto Christ: Christ commits his work unto a beleever;
a believer commits his Estate, and his Name, and Himself again unto christ: christ commits his work unto a believer;
dt n1 vvz po31 n1, cc po31 vvb, cc px31 av p-acp np1: np1 vvz po31 vvi p-acp dt n1;
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and a beleever commits the successe of the work againe unto Jesus Christ. Faith now leaves the event, and the successe unto Jesus Christ;
and a believer commits the success of the work again unto jesus christ. Faith now leaves the event, and the success unto jesus christ;
cc dt n1 vvz dt n1 pp-f dt n1 av p-acp np1 np1. n1 av vvz dt n1, cc dt n1 p-acp np1 np1;
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and therefore, when Difficulties and naturall Discouragements arife, and say, What wilt thou do now? What wilt thou do now to be preserved? What wilt thou do to continue now? What wilt thou do to be delivered now? What will become of you now? Oh! Satan (sayes a beleever,) thou hast mistaken the question;
and Therefore, when Difficulties and natural Discouragements arife, and say, What wilt thou do now? What wilt thou do now to be preserved? What wilt thou do to continue now? What wilt thou do to be Delivered now? What will become of you now? Oh! Satan (Says a believer,) thou hast mistaken the question;
cc av, c-crq n2 cc j n2 n1, cc vvi, q-crq vm2 pns21 vdi av? q-crq vm2 pns21 vdi av pc-acp vbi vvn? q-crq vm2 pns21 vdi p-acp vvi av? q-crq vm2 pns21 vdi p-acp vbi vvn av? q-crq vmb vvi pp-f pn22 av? uh np1 (vvz dt n1,) pns21 vh2 vvn dt n1;
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My question is not, What shall become of me? I have left the successe of things to God:
My question is not, What shall become of me? I have left the success of things to God:
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but my question is, What shall I do for God? My question is, How shall I love Jesus Christ? My question is,
but my question is, What shall I do for God? My question is, How shall I love jesus christ? My question is,
cc-acp po11 n1 vbz, q-crq vmb pns11 vdi p-acp np1? po11 n1 vbz, q-crq vmb pns11 vvi np1 np1? po11 n1 vbz,
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How shall I be like unto Jesus Christ? My question is, How shall I serve my generation,
How shall I be like unto jesus christ? My question is, How shall I serve my generation,
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and owne Jesus Christ in these times? This is my question, Faith, true, saving faith, it leaves the successe and the event of things unto Christ,
and own jesus christ in these times? This is my question, Faith, true, Saving faith, it leaves the success and the event of things unto christ,
cc d np1 np1 p-acp d n2? d vbz po11 n1, n1, j, vvg n1, pn31 vvz dt n1 cc dt n1 pp-f n2 p-acp np1,
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and so thereby the soule is carried through all Difficulties and naturall Discouragements unto Jesus Christ. In the fifth place.
and so thereby the soul is carried through all Difficulties and natural Discouragements unto jesus christ. In the fifth place.
cc av av dt n1 vbz vvn p-acp d n2 cc j n2 p-acp np1 np1. p-acp dt ord n1.
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True, saving faith is that grace whereby the soule takes up the yoke of Christ, and the burden of Christ upon his soule.
True, Saving faith is that grace whereby the soul Takes up the yoke of christ, and the burden of christ upon his soul.
j, vvg n1 vbz d n1 c-crq dt n1 vvz a-acp dt n1 pp-f np1, cc dt n1 pp-f np1 p-acp po31 n1.
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Christs burden, does unburden all other burdens, the very taking Christs burden upon a man, does ease him of all other burdens.
Christ burden, does unburden all other burdens, the very taking Christ burden upon a man, does ease him of all other burdens.
npg1 n1, vdz vvi d j-jn n2, dt j vvg npg1 n1 p-acp dt n1, vdz vvi pno31 pp-f d j-jn n2.
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This may seem strange to you, that the taking of a new burden, should ease one of the former:
This may seem strange to you, that the taking of a new burden, should ease one of the former:
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if a man be carrying coales or wood, the taking of a new burden would not ease him of the former;
if a man be carrying coals or wood, the taking of a new burden would not ease him of the former;
cs dt n1 vbb vvg n2 cc n1, dt n-vvg pp-f dt j n1 vmd xx vvi pno31 pp-f dt j;
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but the burden of Christ (Belove) is of another nature. Austin distinguishes them; there is a burden burdening, and a burden supporting: he expresses it thus;
but the burden of christ (Belove) is of Another nature. Austin Distinguishes them; there is a burden burdening, and a burden supporting: he Expresses it thus;
cc-acp dt n1 pp-f np1 (vvi) vbz pp-f j-jn n1. np1 vvz pno32; pc-acp vbz dt n1 vvg, cc dt n1 vvg: pns31 vvz pn31 av;
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The feathers that a bird or a foule is cloathed with, they have a weight in them, the wings and feathers have a weight, a pound of feathers is as heavy as a pound of lead;
The Feathers that a bird or a foul is clothed with, they have a weight in them, the wings and Feathers have a weight, a pound of Feathers is as heavy as a pound of led;
dt n2 cst dt n1 cc dt j vbz vvn p-acp, pns32 vhb dt n1 p-acp pno32, dt n2 cc n2 vhb dt n1, dt n1 pp-f n2 vbz a-acp j c-acp dt n1 pp-f n1;
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there is a weight in those feathers, yet notwithstanding, they beare up the burden of the body;
there is a weight in those Feathers, yet notwithstanding, they bear up the burden of the body;
pc-acp vbz dt n1 p-acp d n2, av a-acp, pns32 vvb a-acp dt n1 pp-f dt n1;
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though there be a weight in them one weight beares up another: Or as 'tis with your coaches, the wheeles are heavy;
though there be a weight in them one weight bears up Another: Or as it's with your Coaches, the wheels Are heavy;
cs pc-acp vbi dt n1 p-acp pno32 crd n1 vvz a-acp j-jn: cc c-acp pn31|vbz p-acp po22 n2, dt n2 vbr j;
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yet notwithstanding, being fastened unto the coach, unto the body of the coach, makes the body to go away the lighter,
yet notwithstanding, being fastened unto the coach, unto the body of the coach, makes the body to go away the lighter,
av a-acp, vbg vvn p-acp dt n1, p-acp dt n1 pp-f dt n1, vvz dt n1 pc-acp vvi av dt jc,
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though they be heavy in themselves, So now 'tis here, the burden of Jesus Christ it makes all other burdens to go away the lighter.
though they be heavy in themselves, So now it's Here, the burden of jesus christ it makes all other burdens to go away the lighter.
cs pns32 vbb j p-acp px32, av av pn31|vbz av, dt n1 pp-f np1 np1 pn31 vvz d j-jn n2 pc-acp vvi av dt jc.
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Faith, true, saving Faith, it is the grace that takes up the burden of Christ upon the soule,
Faith, true, Saving Faith, it is the grace that Takes up the burden of christ upon the soul,
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and so thereby all other burdens are made the lighter, and difficulties and discouragements overcome. In the sixt place.
and so thereby all other burdens Are made the lighter, and difficulties and discouragements overcome. In the sixt place.
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True, saving faith, it does teach a man for to picke out the love of God, from under the anger of God.
True, Saving faith, it does teach a man for to pick out the love of God, from under the anger of God.
j, vvg n1, pn31 vdz vvi dt n1 c-acp pc-acp vvi av dt n1 pp-f np1, p-acp p-acp dt n1 pp-f np1.
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God never makes his Pils so bitter, but he mighles some Sugar withall: and true faith can find it out.
God never makes his Pills so bitter, but he mighles Some Sugar withal: and true faith can find it out.
np1 av-x vvz po31 n2 av j, cc-acp pns31 n2 d n1 av: cc j n1 vmb vvi pn31 av.
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When as our Lord and Saviour Christ said, woman what have I to do with thee? mine houre is not yet come:
When as our Lord and Saviour christ said, woman what have I to do with thee? mine hour is not yet come:
c-crq c-acp po12 n1 cc n1 np1 vvd, n1 r-crq vhb pns11 pc-acp vdi p-acp pno21? po11 n1 vbz xx av vvn:
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The next words that she saies is, to the servants, Whatsoever he bids you do, that do.
The next words that she Says is, to the Servants, Whatsoever he bids you do, that do.
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They wanted wine, she came to him for wine, and he answered her so:
They wanted wine, she Come to him for wine, and he answered her so:
pns32 vvd n1, pns31 vvd p-acp pno31 p-acp n1, cc pns31 vvd pno31 av:
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it may seem an hard answer, yet saies she to the servants, whatsoever he bid you do, that do.
it may seem an hard answer, yet Says she to the Servants, whatsoever he bid you do, that do.
pn31 vmb vvi dt j n1, av vvz pns31 p-acp dt n2, r-crq pns31 vvd pn22 vdb, cst vdb.
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For our Saviour had said, my houre is not yet come: implying therfore, that he would do it.
For our Saviour had said, my hour is not yet come: implying Therefore, that he would do it.
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Implycation is enough for Faith, for Mary's Faith. Faith, it acquaints a man with the wayes of God,Implycation is enough for Faith, for Mary's Faith. Faith, it acquaints a man with the ways of God,
n1 vbz av-d p-acp n1, c-acp npg1 n1. n1, pn31 vvz dt n1 p-acp dt n2 pp-f np1,
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and acquaints a Soule what Gods wayes are:
and acquaints a Soul what God's ways Are:
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it tels the soule, that when Christ seemes to be the greatest Enemy, he intends the greatest friendship.
it tells the soul, that when christ seems to be the greatest Enemy, he intends the greatest friendship.
pn31 vvz dt n1, cst c-crq np1 vvz pc-acp vbi dt js n1, pns31 vvz dt js n1.
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He (sayes faith) does then intend for to raise us up, when he seemes most for to cast us downe:
He (sayes faith) does then intend for to raise us up, when he seems most for to cast us down:
pns31 (zz n1) vdz av vvi p-acp pc-acp vvi pno12 a-acp, c-crq pns31 vvz av-ds p-acp pc-acp vvi pno12 a-acp:
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whereupon, when difficulties and discouragements do arise, Is this his way indeed? (sayes a beleeving soule,) why then shall I be borne down with so many discouragements,
whereupon, when difficulties and discouragements do arise, Is this his Way indeed? (Says a believing soul,) why then shall I be born down with so many discouragements,
c-crq, c-crq n2 cc n2 vdb vvi, vbz d po31 n1 av? (vvz dt j-vvg n1,) c-crq av vmb pns11 vbi vvn a-acp p-acp av d n2,
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though they be never so many? In the seventh and last place: true saving justifying faith, fils the soule with Gods infinity, or infinitenesse.
though they be never so many? In the seventh and last place: true Saving justifying faith, fills the soul with God's infinity, or infiniteness.
cs pns32 vbb av-x av d? p-acp dt ord cc ord n1: j vvg vvg n1, vvz dt n1 p-acp npg1 n1, cc n1.
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Gods way is not as your way (sayes Faith) nor his thoughts as your thoughts;
God's Way is not as your Way (sayes Faith) nor his thoughts as your thoughts;
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but as the Heavens are above the earth, so are his thoughts beyond yours, and his wayes beyond your.
but as the Heavens Are above the earth, so Are his thoughts beyond yours, and his ways beyond your.
cc-acp c-acp dt n2 vbr p-acp dt n1, av vbr po31 n2 p-acp png22, cc po31 n2 p-acp po22.
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Faith lodges this principle into the Soule, that God is infinite;
Faith lodges this principle into the Soul, that God is infinite;
n1 vvz d n1 p-acp dt n1, cst np1 vbz j;
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and having laid that principle there, when difficulties and discouragements do arise, saying, you see now into what distresse you are brought,
and having laid that principle there, when difficulties and discouragements do arise, saying, you see now into what distress you Are brought,
cc vhg vvn d n1 a-acp, c-crq n2 cc n2 vdb vvi, vvg, pn22 vvb av p-acp r-crq n1 pn22 vbr vvn,
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now you see there is no hope at all for you deliverance;
now you see there is no hope At all for you deliverance;
av pn22 vvb pc-acp vbz dx n1 p-acp d c-acp pn22 n1;
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true indeed, sayes the Beleever through the strength of Faith, I see there is no way in any one reason, but God is infinite;
true indeed, Says the Believer through the strength of Faith, I see there is no Way in any one reason, but God is infinite;
j av, vvz dt n1 p-acp dt n1 pp-f n1, pns11 vvb a-acp vbz dx n1 p-acp d crd n1, cc-acp np1 vbz j;
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I see many difficulties, but God is infinite:
I see many difficulties, but God is infinite:
pns11 vvb d n2, cc-acp np1 vbz j:
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the soule by Faith being fild with the apprehension of Gods infinitenesse, hereby is carried through all difficulties and discouragements to Jesus Christ.
the soul by Faith being filled with the apprehension of God's infiniteness, hereby is carried through all difficulties and discouragements to jesus christ.
dt n1 p-acp n1 vbg vvn p-acp dt n1 pp-f npg1 n1, av vbz vvn p-acp d n2 cc n2 p-acp np1 np1.
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I have not time, I see, to tell you how Faith workes by love, which much watter cannot quench, stronger then death.
I have not time, I see, to tell you how Faith works by love, which much water cannot quench, Stronger then death.
pns11 vhb xx n1, pns11 vvb, pc-acp vvi pn22 c-crq n1 vvz p-acp n1, r-crq d n1 vmbx vvi, jc cs n1.
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And how Faith is strengthened with the strength of the power of God that it layes hold upon.
And how Faith is strengthened with the strength of the power of God that it lays hold upon.
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As the Ivie is strong by the strength of the oake that it graspes upon: so Faith is strong by the strength of that God that it graspes upon.
As the Ivy is strong by the strength of the oak that it grasps upon: so Faith is strong by the strength of that God that it grasps upon.
p-acp dt n1 vbz j p-acp dt n1 pp-f dt n1 cst pn31 vvz p-acp: av n1 vbz j p-acp dt n1 pp-f cst np1 cst pn31 vvz p-acp.
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But the thing is sufficiently proved, No difficultie can stand before saving Faith;
But the thing is sufficiently proved, No difficulty can stand before Saving Faith;
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True, saving, justifying Faith, carries the Soule through all difficulties, discouragements, and naturall Impossibilities to Jesus Christ. I come to the Application. True, Saving, justifying Faith, carries the Soul through all difficulties, discouragements, and natural Impossibilities to jesus christ. I come to the Application.
j, vvg, vvg n1, vvz dt n1 p-acp d n2, n2, cc j n2 p-acp np1 np1. pns11 vvb p-acp dt n1.
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If these things be so, Then if difficulties and naturall discouragements do arise; (who is there among you,
If these things be so, Then if difficulties and natural discouragements do arise; (who is there among you,
cs d n2 vbb av, av cs n2 cc j n2 vdb vvi; (r-crq vbz a-acp p-acp pn22,
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but meete with some or other in your severall places?) see here the way how for to grapple with them;
but meet with Some or other in your several places?) see Here the Way how for to grapple with them;
cc-acp vvb p-acp d cc n-jn p-acp po22 j n2?) vvb av dt n1 c-crq p-acp pc-acp vvi p-acp pno32;
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strengthen your Faith, exercise your Faith; Resolution (you are mistaken) resolution won't do it;
strengthen your Faith, exercise your Faith; Resolution (you Are mistaken) resolution won't do it;
vvb po22 n1, vvb po22 n1; n1 (pn22 vbr vvn) n1 vmbx vdi pn31;
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(Christian) here is thy strength.(Christian) Here is thy strength.
(np1) av vbz po21 n1.
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Conviction won't do it, Morall Vertues won't do it, Evangelicall Gifts, and Parts, and Inlargements won't do it;
Conviction won't do it, Moral Virtues won't do it, Evangelical Gifts, and Parts, and Enlargements won't do it;
n1 vmbx vdi pn31, j n2 vmbx vdi pn31, np1 n2, cc n2, cc n2 vmbx vdi pn31;
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Experiences of Gods preservation of you won't do it; (Christian) here's thy strength: But Oh! let not your strength be cutt off in the lap of any Dalilah.
Experiences of God's preservation of you won't do it; (Christian) here's thy strength: But Oh! let not your strength be Cut off in the lap of any Delilah.
n2 pp-f npg1 n1 pp-f pn22 vmbx vdi pn31; (np1) av|vbz po21 n1: cc-acp uh vvb xx po22 n1 vbb vvi a-acp p-acp dt n1 pp-f d np1.
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True, justifying Faith is your strength, that is your shield.
True, justifying Faith is your strength, that is your shield.
j, vvg n1 vbz po22 n1, cst vbz po22 n1.
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The Heathen could say, when he was sore wounded, Is my shield whole? if that be well, all is well:
The Heathen could say, when he was soar wounded, Is my shield Whole? if that be well, all is well:
dt j-jn vmd vvi, c-crq pns31 vbds av-j vvn, vbz po11 n1 j-jn? cs d vbb av, d vbz av:
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So say I, if your shield be well, if your faith be well, if your true justifying saving faith be well, then all is well.
So say I, if your shield be well, if your faith be well, if your true justifying Saving faith be well, then all is well.
av vvb pns11, cs po22 n1 vbb av, cs po22 n1 vbb av, cs po22 j vvg j-vvg n1 vbb av, cs d vbz av.
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Thus you shall be able to look difficulties and discouragements in the face, though they be never so great.
Thus you shall be able to look difficulties and discouragements in the face, though they be never so great.
av pn22 vmb vbi j pc-acp vvi n2 cc n2 p-acp dt n1, cs pns32 vbb av-x av j.
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You will say unto me, suppose a man hath newly begun to look unto Jesus Christ and now difficulties and naturall discouragements do arise:
You will say unto me, suppose a man hath newly begun to look unto jesus christ and now difficulties and natural discouragements do arise:
pn22 vmb vvi p-acp pno11, vvb dt n1 vhz av-j vvn pc-acp vvi p-acp np1 np1 cc av n2 cc j n2 vdb vvi:
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how shall he be able so to raise, and to use his faith, as he may be able to breake through all unto Jesus Christ?
how shall he be able so to raise, and to use his faith, as he may be able to break through all unto jesus christ?
c-crq vmb pns31 vbi j av pc-acp vvi, cc pc-acp vvi po31 n1, c-acp pns31 vmb vbi j pc-acp vvi p-acp d p-acp np1 np1?
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Take heed that you do not stand poring too much upon them. Abraham considered not the deadnes of his own body, Sarahs body;
Take heed that you do not stand poring too much upon them. Abraham considered not the deadness of his own body, Sarahs body;
vvb n1 cst pn22 vdb xx vvb j-vvg av av-d p-acp pno32. np1 vvd xx dt n1 pp-f po31 d n1, npg1 n1;
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But if you will behold them, First, Exercise your faith in the promise, before you do speak with those difficulties.
But if you will behold them, First, Exercise your faith in the promise, before you do speak with those difficulties.
cc-acp cs pn22 vmb vvi pno32, ord, vvb po22 n1 p-acp dt n1, c-acp pn22 vdb vvi p-acp d n2.
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Some there are that stand poring so much upon difficulties and naturall discouragements; that they have spent the strength of their spirits:
some there Are that stand poring so much upon difficulties and natural discouragements; that they have spent the strength of their spirits:
d a-acp vbr cst vvb j-vvg av av-d p-acp n2 cc j n2; cst pns32 vhb vvn dt n1 pp-f po32 n2:
(20) sermon (DIV3)
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So that when the promise comes, they have no strength at all in their spirits to entertaine the promise with.
So that when the promise comes, they have no strength At all in their spirits to entertain the promise with.
av cst c-crq dt n1 vvz, pns32 vhb dx n1 p-acp d p-acp po32 n2 pc-acp vvi dt n1 p-acp.
(20) sermon (DIV3)
494
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If the Rope or Cable be never so strong, that is thrown out into the water,
If the Rope or Cable be never so strong, that is thrown out into the water,
cs dt n1 cc n1 vbb av-x av j, cst vbz vvn av p-acp dt n1,
(20) sermon (DIV3)
494
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if a man be drowned before the Rope or Cable come at him, what matter is it though the Cable be never so great? Some there are that stand poring so much upon naturall discouragements, that their hearts are even sunke,
if a man be drowned before the Rope or Cable come At him, what matter is it though the Cable be never so great? some there Are that stand poring so much upon natural discouragements, that their hearts Are even sunk,
cs dt n1 vbi vvn p-acp dt n1 cc n1 vvn p-acp pno31, r-crq n1 vbz pn31 c-acp dt n1 vbb av-x av j? d a-acp vbr cst vvb j-vvg av av-d p-acp j n2, cst po32 n2 vbr av vvn,
(20) sermon (DIV3)
494
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and drown'd before the promise comes:
and drowned before the promise comes:
cc vvn p-acp dt n1 vvz:
(20) sermon (DIV3)
494
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and how can the promise help you then? therefore say, Come first promise, Come first promise.
and how can the promise help you then? Therefore say, Come First promise, Come First promise.
cc q-crq vmb dt n1 vvb pn22 av? av vvb, vvn ord n1, vvb ord n1.
(20) sermon (DIV3)
494
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3358
And then againe, if you will behold these, Look upon them as they are your Tryall,
And then again, if you will behold these, Look upon them as they Are your Trial,
cc av av, cs pn22 vmb vvi d, vvb p-acp pno32 c-acp pns32 vbr po22 n1,
(20) sermon (DIV3)
495
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3359
and many times the devils Engines to worke your hearts off againe: I say your Tryals, and the devils Engines to worke your hearts back againe.and many times the Devils Engines to work your hearts off again: I say your Trials, and the Devils Engines to work your hearts back again.
cc d n2 dt n2 n2 pc-acp vvi po22 n2 a-acp av: pns11 vvb po22 n2, cc dt n2 n2 pc-acp vvi po22 n2 av av.
(20) sermon (DIV3)
495
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3360
When you were in your naturall condition, then your heart was quiet, your conscience quiet, and the divell quiet, and your friends quiet, and did not speak evill of you:
When you were in your natural condition, then your heart was quiet, your conscience quiet, and the Devil quiet, and your Friends quiet, and did not speak evil of you:
c-crq pn22 vbdr p-acp po22 j n1, cs po22 n1 vbds j-jn, po22 n1 j-jn, cc dt n1 j-jn, cc po22 n2 j-jn, cc vdd xx vvi j-jn pp-f pn22:
(20) sermon (DIV3)
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Now you begin to look towards Christ, now conscience condemnes, now the Divell accuses, now your friends, your former friends they speak evill of you.
Now you begin to look towards christ, now conscience condemns, now the devil accuses, now your Friends, your former Friends they speak evil of you.
av pn22 vvb pc-acp vvi p-acp np1, av n1 vvz, av dt n1 vvz, av po22 n2, po22 j n2 pns32 vvb j-jn pp-f pn22.
(20) sermon (DIV3)
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I appeale to thee (man or woman) in thine own soule, doest thou not thinke that thy former condition, was an ungodly condition? yes: and then quiet;
I appeal to thee (man or woman) in thine own soul, dost thou not think that thy former condition, was an ungodly condition? yes: and then quiet;
pns11 vvb p-acp pno21 (n1 cc n1) p-acp po21 d n1, vd2 pns21 xx vvi d po21 j n1, vbds dt j n1? uh: cc av j-jn;
(20) sermon (DIV3)
495
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then conscience quiet, then friends quiet, then Satan quiet: and now conscience accuses, and now Satan accuses, and now friends speak evill.
then conscience quiet, then Friends quiet, then Satan quiet: and now conscience accuses, and now Satan accuses, and now Friends speak evil.
av n1 j-jn, cs n2 j-jn, cs np1 j-jn: cc av n1 vvz, cc av np1 vvz, cc av n2 vvb j-jn.
(20) sermon (DIV3)
495
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Oh! therefore, say, surely, this is nothing but a Temptation:
Oh! Therefore, say, surely, this is nothing but a Temptation:
uh av, vvb, av-j, d vbz pix p-acp dt n1:
(20) sermon (DIV3)
495
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and beleeve it (beloved) it is halfe a victory over a Temptation, to know that a Temptation is but a Temptation. In the third place.
and believe it (Beloved) it is half a victory over a Temptation, to know that a Temptation is but a Temptation. In the third place.
cc vvb pn31 (j-vvn) pn31 vbz j-jn dt n1 p-acp dt n1, pc-acp vvi cst dt n1 vbz p-acp dt n1. p-acp dt ord n1.
(20) sermon (DIV3)
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3366
Now, now especially; set thy selfe with all thy might to venture upon Jesus Christ: Labour much in venturing upon Jesus Christ now. Mark.Now, now especially; Set thy self with all thy might to venture upon jesus christ: Labour much in venturing upon jesus christ now. Mark.
av, av av-j; vvb po21 n1 p-acp d po21 n1 pc-acp vvi p-acp np1 np1: vvb av-d p-acp vvg p-acp np1 np1 av. n1.
(20) sermon (DIV3)
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Faith is nothing else but the Soules venture: it ventures to Christ: it ventures on Christ: it ventures for Christ.Faith is nothing Else but the Souls venture: it ventures to christ: it ventures on christ: it ventures for christ.
n1 vbz pix av cc-acp dt n2 vvi: pn31 vvz p-acp np1: pn31 vvz p-acp np1: pn31 vvz p-acp np1.
(20) sermon (DIV3)
496
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It ventures to Christ, in opposition to all legall torrours. It ventures on Christ, in opposition to all our own guiltinesse. It ventures for Christ, in opposition to all Difficulties, and discouragements: The proper nature of faith is to venture:
It ventures to christ, in opposition to all Legal torrours. It ventures on christ, in opposition to all our own guiltiness. It ventures for christ, in opposition to all Difficulties, and discouragements: The proper nature of faith is to venture:
pn31 vvz p-acp np1, p-acp n1 p-acp d j n2. pn31 vvz p-acp np1, p-acp n1 p-acp d po12 d n1. pn31 vvz p-acp np1, p-acp n1 p-acp d n2, cc n2: dt j n1 pp-f n1 vbz pc-acp vvi:
(20) sermon (DIV3)
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and what need we venture, if there were no difficulties? Difficulties properly call for venturing. (Marke it) Do difficulties arise? Now set thy selfe to venture upon Jesus Christ.
and what need we venture, if there were no difficulties? Difficulties properly call for venturing. (Mark it) Do difficulties arise? Now Set thy self to venture upon jesus christ.
cc q-crq vvb pns12 vvb, cs pc-acp vbdr dx n2? n2 av-j vvb p-acp vvg. (n1 pn31) vdb n2 vvi? av vvb po21 n1 pc-acp vvi p-acp np1 np1.
(20) sermon (DIV3)
497
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If a man be to go home over some water, or River, and the water rises, he sayes with himself,
If a man be to go home over Some water, or River, and the water rises, he Says with himself,
cs dt n1 vbb pc-acp vvi av-an p-acp d n1, cc n1, cc dt n1 vvz, pns31 vvz p-acp px31,
(20) sermon (DIV3)
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how shall I get over this water? The longer I stay, the more it rises:
how shall I get over this water? The longer I stay, the more it rises:
q-crq vmb pns11 vvi p-acp d n1? dt av-jc pns11 vvb, dt av-dc pn31 vvz:
(20) sermon (DIV3)
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he begins to go into it, and he comes back againe:
he begins to go into it, and he comes back again:
pns31 vvz pc-acp vvi p-acp pn31, cc pns31 vvz av av:
(20) sermon (DIV3)
498
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but (sayes he) there is no other way, as good first, as at the last;
but (Says he) there is no other Way, as good First, as At the last;
cc-acp (vvz pns31) pc-acp vbz dx j-jn n1, c-acp j ord, c-acp p-acp dt ord;
(20) sermon (DIV3)
498
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I must venture, I must over, there is no other way; and so he ventures. So say I now unto thee:
I must venture, I must over, there is no other Way; and so he ventures. So say I now unto thee:
pns11 vmb vvi, pns11 vmb a-acp, pc-acp vbz dx j-jn n1; cc av pns31 vvz. av vvb pns11 av p-acp pno21:
(20) sermon (DIV3)
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This thou must come unto at last (poor soule) Difficulties, and discouragements arise, to stave thee off from Christ;
This thou must come unto At last (poor soul) Difficulties, and discouragements arise, to stave thee off from christ;
d pns21 vmb vvi p-acp p-acp ord (j n1) n2, cc n2 vvb, pc-acp vvi pno21 a-acp p-acp np1;
(20) sermon (DIV3)
498
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at the last thou must venture upon Jesus Christ, at the last you must venture, notwithstanding all your guilt:
At the last thou must venture upon jesus christ, At the last you must venture, notwithstanding all your guilt:
p-acp dt ord pns21 vmb vvi p-acp np1 np1, p-acp dt ord pn22 vmb vvi, c-acp d po22 n1:
(20) sermon (DIV3)
498
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you begin to do it, and you are ready to go back; but know this, first or last you must venture upon Christ:
you begin to do it, and you Are ready to go back; but know this, First or last you must venture upon christ:
pn22 vvb pc-acp vdi pn31, cc pn22 vbr j pc-acp vvi av; cc-acp vvb d, ord cc ord pn22 vmb vvi p-acp np1:
(20) sermon (DIV3)
498
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hadst thou not better do it at the first? Oh! therefore, when ever any difficulties do arise, put thy selfe upon faith:
Hadst thou not better do it At the First? Oh! Therefore, when ever any difficulties do arise, put thy self upon faith:
vhd2 pns21 xx vvi vdi pn31 p-acp dt ord? uh av, c-crq av d n2 vdb vvi, vvb po21 n1 p-acp n1:
(20) sermon (DIV3)
498
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say, come, O my soule, here is a difficulty, now venture on Jesus Christ. In the fourth place, for your incouragement know this:
say, come, Oh my soul, Here is a difficulty, now venture on jesus christ. In the fourth place, for your encouragement know this:
vvb, vvb, uh po11 n1, av vbz dt n1, av vvb p-acp np1 np1. p-acp dt ord n1, p-acp po22 n1 vvb d:
(20) sermon (DIV3)
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That the more and greater difficulties your duties or your graces are recovered out of the hand of, the more comfortable they will be to you. That the more and greater difficulties your duties or your graces Are recovered out of the hand of, the more comfortable they will be to you.
cst dt av-dc cc jc n2 po22 n2 cc po22 n2 vbr vvn av pp-f dt n1 pp-f, dt av-dc j pns32 vmb vbi p-acp pn22.
(20) sermon (DIV3)
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(I pray mark it) I say, duty, or grace, recovered out of the hand of difficulty, is the most comfortable.
(I pray mark it) I say, duty, or grace, recovered out of the hand of difficulty, is the most comfortable.
(pns11 vvb vvb pn31) pns11 vvb, n1, cc n1, vvd av pp-f dt n1 pp-f n1, vbz dt av-ds j.
(20) sermon (DIV3)
499
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3382
You know how it was with David at Ziklag: the enemy had come upon him, taken away his wife, and all his comforts;
You know how it was with David At Ziklag: the enemy had come upon him, taken away his wife, and all his comforts;
pn22 vvb c-crq pn31 vbds p-acp np1 p-acp np1: dt n1 vhd vvn p-acp pno31, vvn av po31 n1, cc d po31 n2;
(20) sermon (DIV3)
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a sentence of death was upon all his comforts:
a sentence of death was upon all his comforts:
dt n1 pp-f n1 vbds p-acp d po31 n2:
(20) sermon (DIV3)
499
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David, he followes after, overtakes the enemy, recovers his wife, and all his comforts, and there he had the greatest spoile of all spoiles;David, he follows After, overtakes the enemy, recovers his wife, and all his comforts, and there he had the greatest spoil of all spoils;
np1, pns31 vvz a-acp, vvz dt n1, vvz po31 n1, cc d po31 n2, cc a-acp pns31 vhd dt js n1 pp-f d n2;
(20) sermon (DIV3)
499
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he sent unto all his friends of his spoile, he never had a greater spoile.
he sent unto all his Friends of his spoil, he never had a greater spoil.
pns31 vvd p-acp d po31 n2 pp-f po31 n1, pns31 av-x vhd dt jc n1.
(20) sermon (DIV3)
499
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3386
So I say, does difficulty, or discouragement break in upon your duty? Morning duty? Evening duty? Or any grace? Follow after it:
So I say, does difficulty, or discouragement break in upon your duty? Morning duty? Evening duty? Or any grace? Follow After it:
av pns11 vvb, vdz n1, cc n1 vvi p-acp p-acp po22 n1? n1 n1? n1 n1? cc d n1? vvb p-acp pn31:
(20) sermon (DIV3)
499
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if thou strikest this difficulty in the hinder part, and recoverest thy duty, or thy grace out of the hand of the difficulty, thy duty and thy grace will be more comfortable then ever it was.
if thou strikest this difficulty in the hinder part, and recoverest thy duty, or thy grace out of the hand of the difficulty, thy duty and thy grace will be more comfortable then ever it was.
cs pns21 vv2 d n1 p-acp dt jc n1, cc vv2 po21 n1, cc po21 n1 av pp-f dt n1 pp-f dt n1, po21 n1 cc po21 n1 vmb vbi av-dc j cs av pn31 vbds.
(20) sermon (DIV3)
499
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3388
And then in the Fift place, Study Jesus Christ more, and labour for a cleare, & a distinct knowledge of Jesus Christ.
And then in the Fift place, Study jesus christ more, and labour for a clear, & a distinct knowledge of jesus christ.
cc av p-acp dt ord n1, vvb np1 np1 av-dc, cc n1 p-acp dt j, cc dt j n1 pp-f np1 np1.
(20) sermon (DIV3)
500
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3389
Faith in Scripture phrase, it is called knowledge, the knowledge of Christ By his knowledge he shall justify many:
Faith in Scripture phrase, it is called knowledge, the knowledge of christ By his knowledge he shall justify many:
n1 p-acp n1 n1, pn31 vbz vvn n1, dt n1 pp-f np1 p-acp po31 n1 pns31 vmb vvi d:
(20) sermon (DIV3)
500
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to know, and beleeve, they are put together; to know, and believe, they Are put together;
pc-acp vvi, cc vvi, pns32 vbr vvn av;
(20) sermon (DIV3)
500
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3391
the more you know, the more cleere and distinct knowledge you have of Christ, the stronger your faith:
the more you know, the more clear and distinct knowledge you have of christ, the Stronger your faith:
dt av-dc pn22 vvb, dt av-dc j cc j n1 pn22 vhb pp-f np1, dt jc po22 n1:
(20) sermon (DIV3)
500
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3392
the lesse knowledge you have of Christ, the weaker your faith; a weak faith is apt to be blown down with every wind:
the less knowledge you have of christ, the Weaker your faith; a weak faith is apt to be blown down with every wind:
dt av-dc n1 pn22 vhb pp-f np1, dt jc po22 n1; dt j n1 vbz j pc-acp vbi vvn a-acp p-acp d n1:
(20) sermon (DIV3)
500
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3393
Abraham being not weake, he considered not his own body, so he staggered not.Abraham being not weak, he considered not his own body, so he staggered not.
np1 vbg xx j, pns31 vvd xx po31 d n1, av pns31 vvd xx.
(20) sermon (DIV3)
500
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3394
The weake fire, it may be put out with fuell, casting of much wood upon it;
The weak fire, it may be put out with fuel, casting of much wood upon it;
dt j n1, pn31 vmb vbi vvn av p-acp n1, vvg pp-f d n1 p-acp pn31;
(20) sermon (DIV3)
500
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3395
the strong fire, it increases, and growes, even by throwing on of water that is contrary;
the strong fire, it increases, and grows, even by throwing on of water that is contrary;
dt j n1, pn31 vvz, cc vvz, av p-acp vvg a-acp pp-f n1 cst vbz j-jn;
(20) sermon (DIV3)
500
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3396
a weak faith is borne down instantly.
a weak faith is born down instantly.
dt j n1 vbz vvn a-acp av-jn.
(20) sermon (DIV3)
500
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3397
Art thou therefore weak, and hast newly begun to look towards Jesus Christ? Oh, labour to get stronger faith;
Art thou Therefore weak, and hast newly begun to look towards jesus christ? O, labour to get Stronger faith;
vb2r pns21 av j, cc vh2 av-j vvn pc-acp vvi p-acp np1 np1? uh, vvb pc-acp vvi jc n1;
(20) sermon (DIV3)
500
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3398
and that you shall do, by growing in the knowledge of Iesus Christ. Study Christ more; his life more; his death more; his fulnesse more;
and that you shall do, by growing in the knowledge of Iesus christ. Study christ more; his life more; his death more; his fullness more;
cc cst pn22 vmb vdi, p-acp vvg p-acp dt n1 pp-f np1 np1. n1 np1 n1; po31 n1 av-dc; po31 n1 av-dc; po31 n1 av-dc;
(20) sermon (DIV3)
500
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the merciful dispositon of Iesus Christ more:
the merciful disposition of Iesus christ more:
dt j n1 pp-f np1 np1 av-dc:
(20) sermon (DIV3)
500
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3400
Thus shal you be able to grow strong, and shal work through all difficulties, and discouragements unto the Lord Christ.
Thus shall you be able to grow strong, and shall work through all difficulties, and discouragements unto the Lord christ.
av vmb pn22 vbi j pc-acp vvi j, cc vmb vvi p-acp d n2, cc n2 p-acp dt n1 np1.
(20) sermon (DIV3)
500
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3401
Yet you will say to mee:
Yet you will say to me:
av pn22 vmb vvi p-acp pno11:
(20) sermon (DIV3)
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3402
But suppose now that a man hath beleeved some time, a great while, been in Christ a great while;
But suppose now that a man hath believed Some time, a great while, been in christ a great while;
cc-acp vvb av cst dt n1 vhz vvn d n1, dt j n1, vbn p-acp np1 dt j n1;
(20) sermon (DIV3)
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3403
difficulties, and discouragements doe arise to beat a man out of the good wayes of Christ that he hath taken up:
difficulties, and discouragements do arise to beatrice a man out of the good ways of christ that he hath taken up:
n2, cc n2 vdb vvi pc-acp vvi dt n1 av pp-f dt j n2 pp-f np1 cst pns31 vhz vvn a-acp:
(20) sermon (DIV3)
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3404
How should a man so raise, and use his faith, as he may be able to work through all these unto Jesus Christ?
How should a man so raise, and use his faith, as he may be able to work through all these unto jesus christ?
q-crq vmd dt n1 av vvi, cc vvi po31 n1, c-acp pns31 vmb vbi j pc-acp vvi p-acp d d p-acp np1 np1?
(20) sermon (DIV3)
501
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I'le speak but to this, and so I'le wind up all.
I'll speak but to this, and so I'll wind up all.
pns11|vmb vvi cc-acp p-acp d, cc av pns11|vmb vvi a-acp d.
(20) sermon (DIV3)
502
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3406
First of all, consider your call, often consider your call, your first call to a worke;
First of all, Consider your call, often Consider your call, your First call to a work;
ord pp-f d, vvb po22 n1, av vvb po22 n1, po22 ord vvi p-acp dt n1;
(20) sermon (DIV3)
503
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3407
and put your selves often unto this disjunction, Either God hath called me to this worke, or else he hath not.
and put your selves often unto this disjunction, Either God hath called me to this work, or Else he hath not.
cc vvb po22 n2 av p-acp d n1, av-d np1 vhz vvn pno11 p-acp d n1, cc av pns31 vhz xx.
(20) sermon (DIV3)
503
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3408
If God hath not called me, what meanes this Scripture? And what meanes that Scripture? And what meanes the other Scripture? And if God hath called me,
If God hath not called me, what means this Scripture? And what means that Scripture? And what means the other Scripture? And if God hath called me,
cs np1 vhz xx vvn pno11, r-crq vvz d n1? cc q-crq vvz d n1? cc q-crq vvz dt j-jn n1? cc cs np1 vhz vvn pno11,
(20) sermon (DIV3)
503
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3409
why should I lay down the work for any difficulty? Will not he carry me through? And know this, that difficulties do sometimes arise in our way, to make a stoppage in our proceedings:
why should I lay down the work for any difficulty? Will not he carry me through? And know this, that difficulties do sometime arise in our Way, to make a stoppage in our proceedings:
q-crq vmd pns11 vvi a-acp dt n1 p-acp d n1? n1 xx pns31 vvi pno11 p-acp? cc vvb d, cst n2 vdb av vvi p-acp po12 n1, pc-acp vvi dt n1 p-acp po12 n2-vvg:
(20) sermon (DIV3)
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and sometimes they arise onely to draw out our faith.
and sometime they arise only to draw out our faith.
cc av pns32 vvb av-j pc-acp vvi av po12 n1.
(20) sermon (DIV3)
503
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3411
When as thou seest thy call cleare unto any work, then say, these difficulties arise onely to draw out my faith,
When as thou See thy call clear unto any work, then say, these difficulties arise only to draw out my faith,
c-crq c-acp pns21 vv2 po21 n1 j p-acp d n1, av vvb, d n2 vvb av-j pc-acp vvi av po11 n1,
(20) sermon (DIV3)
503
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3412
and not to make a stoppage in my proceedings.
and not to make a stoppage in my proceedings.
cc xx pc-acp vvi dt n1 p-acp po11 n2-vvg.
(20) sermon (DIV3)
503
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3413
In the second place, consider this, That the more you beleeve in the face of difficulty, the more you please God.
In the second place, Consider this, That the more you believe in the face of difficulty, the more you please God.
p-acp dt ord n1, vvb d, cst dt av-dc pn22 vvb p-acp dt n1 pp-f n1, dt av-dc pn22 vvb np1.
(20) sermon (DIV3)
504
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3414
Nothing so pleasing to God, as beleeving in the face of difficulty. God will trust him with much, that trusts much to God:
Nothing so pleasing to God, as believing in the face of difficulty. God will trust him with much, that trusts much to God:
np1 av vvg p-acp np1, c-acp vvg p-acp dt n1 pp-f n1. np1 vmb vvi pno31 p-acp d, cst vvz d p-acp np1:
(20) sermon (DIV3)
504
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3415
God will break through many difficulties to save thy soule, if thou canst break through many difficulties to come to him.
God will break through many difficulties to save thy soul, if thou Canst break through many difficulties to come to him.
np1 vmb vvi p-acp d n2 pc-acp vvi po21 n1, cs pns21 vm2 vvi p-acp d n2 pc-acp vvi p-acp pno31.
(20) sermon (DIV3)
504
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3416
There's no grace does more honour God, then Faith; of all graces it honours God most:
There's no grace does more honour God, then Faith; of all graces it honours God most:
pc-acp|vbz dx n1 vdz dc vvi np1, cs n1; pp-f d n2 pn31 vvz n1 av-ds:
(20) sermon (DIV3)
504
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3417
and of all the pieces of faith, none doe more honour God, then beleeving in the face of difficulties.
and of all the Pieces of faith, none doe more honour God, then believing in the face of difficulties.
cc pp-f d dt n2 pp-f n1, pix n1 av-dc n1 np1, av vvg p-acp dt n1 pp-f n2.
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When therefore any difficulty or naturall discouragement does arise, say, the Lord pardon mee; Oh! I have dishonoured God enough already:
When Therefore any difficulty or natural discouragement does arise, say, the Lord pardon me; Oh! I have dishonoured God enough already:
c-crq av d n1 cc j n1 vdz vvi, vvb, dt n1 vvb pno11; uh pns11 vhb vvn np1 av-d av:
(20) sermon (DIV3)
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is this the way for to honour God, to beleeve in the face of difficulties, and naturall discouragements? Here now I have more opportunity to do it;
is this the Way for to honour God, to believe in the face of difficulties, and natural discouragements? Here now I have more opportunity to do it;
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(20) sermon (DIV3)
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the Lord help mee, now will I set my selfe to beleeve.
the Lord help me, now will I Set my self to believe.
dt n1 vvb pno11, av vmb pns11 vvi po11 n1 pc-acp vvi.
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In the third place, Sometimes when you meete together, speak unto one another of the great things that God hath done;
In the third place, Sometime when you meet together, speak unto one Another of the great things that God hath done;
p-acp dt ord n1, av c-crq pn22 vvb av, vvb p-acp pi n-jn pp-f dt j n2 cst np1 vhz vdn;
(20) sermon (DIV3)
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the great things that God hath promised; the great things that Faith hath done. As words of anger do draw out anger, so experiences do draw out Faith.the great things that God hath promised; the great things that Faith hath done. As words of anger do draw out anger, so experiences do draw out Faith.
dt j n2 cst np1 vhz vvn; dt j n2 cst n1 vhz vdn. p-acp n2 pp-f n1 vdb vvi av n1, av n2 vdb vvi av n1.
(20) sermon (DIV3)
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Onely I pray take heed, when ye speake of your experiences, and what God hath done, that ye don't lay,
Only I pray take heed, when you speak of your experiences, and what God hath done, that you don't lay,
j pns11 vvb vvb n1, c-crq pn22 vvb pp-f po22 n2, cc r-crq np1 vhz vdn, cst pn22 vdbx vvd,
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or ground your Faith upon your experience, but upon the promise.
or ground your Faith upon your experience, but upon the promise.
cc n1 po22 n1 p-acp po22 n1, cc-acp p-acp dt n1.
(20) sermon (DIV3)
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'Tis a good speech that Parisiensis hath, Experience (sayes he) 'Tis like the crutch, the lame mans crutch, it does uphold the lame man, but it don't cure him:
It's a good speech that Parisiensis hath, Experience (Says he) It's like the crutch, the lame men crutch, it does uphold the lame man, but it don't cure him:
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(20) sermon (DIV3)
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And so, an experience, it stayes up thy soule for the present, but experience cannot cure you of your unbeliefe;
And so, an experience, it stays up thy soul for the present, but experience cannot cure you of your unbelief;
cc av, dt n1, pn31 vvz a-acp po21 n1 p-acp dt j, cc-acp n1 vmbx vvi pn22 pp-f po22 n1;
(20) sermon (DIV3)
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'tis onely the promise cures you of your unbeliefe.
it's only the promise cures you of your unbelief.
pn31|vbz av-j dt n1 vvz pn22 pp-f po22 n1.
(20) sermon (DIV3)
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'Tis said in the 106. Psalme, concerning the children of Israel, When they saw the Egyptians lie in the sea before them,
It's said in the 106. Psalm, Concerning the children of Israel, When they saw the egyptians lie in the sea before them,
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(20) sermon (DIV3)
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then they beleeved in God, and sang his praise: And the next words that follow, are, They soone forgate his works. then they believed in God, and sang his praise: And the next words that follow, Are, They soon foregate his works.
cs pns32 vvd p-acp np1, cc vvd po31 n1: cc dt ord n2 cst vvb, vbr, pns32 av vvd po31 n2.
(20) sermon (DIV3)
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I, when as we beleeve the word onely because of experience, no wonder that we soone forget our experiences, and all.
I, when as we believe the word only Because of experience, no wonder that we soon forget our experiences, and all.
pns11, c-crq c-acp pns12 vvb dt n1 av-j c-acp pp-f n1, dx n1 cst pns12 av vvb po12 n2, cc d.
(20) sermon (DIV3)
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Therefore take heed, tell of your experiences, draw out your experiences for to strengthen your Faith,
Therefore take heed, tell of your experiences, draw out your experiences for to strengthen your Faith,
av vvb n1, vvb pp-f po22 n2, vvb av po22 n2 p-acp pc-acp vvi po22 n1,
(20) sermon (DIV3)
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yet lay not your Faith upon your experience, but upon the Word. And againe in the fourth place.
yet lay not your Faith upon your experience, but upon the Word. And again in the fourth place.
av vvb xx po22 n1 p-acp po22 n1, cc-acp p-acp dt n1. cc av p-acp dt ord n1.
(20) sermon (DIV3)
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Above all things, consider what great difficulties Jesus Christ hath broke through to come to you. Above all things, Consider what great difficulties jesus christ hath broke through to come to you.
p-acp d n2, vvb r-crq j n2 np1 np1 vhz vvn p-acp pc-acp vvi p-acp pn22.
(20) sermon (DIV3)
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Ye reade of him so described in the Canticles, He comes leaping over the mountaines; many are the mountaines, that Jesus Christ came leaping over to come to you.
You read of him so described in the Canticles, He comes leaping over the Mountains; many Are the Mountains, that jesus christ Come leaping over to come to you.
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(20) sermon (DIV3)
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Passion-worke is greater and harder then Creation-worke: he came leaping over the mountaines of worke. Oh! shall Jesus Christ come leaping over mountaines, and difficulties to come to my Soule,Passion-worke is greater and harder then Creation-worke: he Come leaping over the Mountains of work. Oh! shall jesus christ come leaping over Mountains, and difficulties to come to my Soul,
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(20) sermon (DIV3)
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and shall I go over no mountaines, and breake through no difficulties to get to Jesus Christ? thinke what difficulties he broke through to come to you.
and shall I go over no Mountains, and break through no difficulties to get to jesus christ? think what difficulties he broke through to come to you.
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(20) sermon (DIV3)
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And lastly, Never speak with your difficulties or discouragements apart from the promise.
And lastly, Never speak with your difficulties or discouragements apart from the promise.
cc ord, av-x vvb p-acp po22 n2 cc n2 av p-acp dt n1.
(20) sermon (DIV3)
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3438
If a man be travailing in the rode, and a thiefe can sunder him from his company, draw him alone into the woods, a hundred to one but he takes his purse, if he save his life.
If a man be travailing in the road, and a thief can sunder him from his company, draw him alone into the woods, a hundred to one but he Takes his purse, if he save his life.
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(20) sermon (DIV3)
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3439
And if the Devill can part you from the promise, take you into the woods, where you shall see nothing but darknesse, difficulties, and discouragements;
And if the devil can part you from the promise, take you into the woods, where you shall see nothing but darkness, difficulties, and discouragements;
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(20) sermon (DIV3)
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a hundred to one but he spoiles you of all your comforts: (man or woman,) does difficulty arise therefore? naturall discouragement arise? Away to the promise,
a hundred to one but he spoils you of all your comforts: (man or woman,) does difficulty arise Therefore? natural discouragement arise? Away to the promise,
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(20) sermon (DIV3)
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and say unto them when they come, I will never speak with you, unlesse it be in the presence of a promise.
and say unto them when they come, I will never speak with you, unless it be in the presence of a promise.
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(20) sermon (DIV3)
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Oh, but Gods providence seemes for to crosse his promise. Be it so;
O, but God's providence seems for to cross his promise. Be it so;
uh, cc-acp npg1 n1 vvz p-acp pc-acp vvi po31 n1. vbb pn31 av;
(20) sermon (DIV3)
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yet thou mayest beleeve, though Gods providence seemes for to crosse his promise, yet thou mayest rest on the promise.
yet thou Mayest believe, though God's providence seems for to cross his promise, yet thou Mayest rest on the promise.
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(20) sermon (DIV3)
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Oh, but I have a threatning set on upon my heart.
O, but I have a threatening Set on upon my heart.
uh, cc-acp pns11 vhb dt vvg vvn a-acp p-acp po11 n1.
(20) sermon (DIV3)
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3445
Be it so, yet thou mayest beleeve the promise, although the threatning have taken hold upon thee,
Be it so, yet thou Mayest believe the promise, although the threatening have taken hold upon thee,
vbb pn31 av, av pns21 vm2 vvi dt n1, cs dt n-vvg vhb vvn vvb p-acp pno21,
(20) sermon (DIV3)
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and fild thee with trouble, for God does therefore threaten, that he may make way to a Promise;
and filled thee with trouble, for God does Therefore threaten, that he may make Way to a Promise;
cc vvd pno21 p-acp n1, c-acp np1 vdz av vvi, cst pns31 vmb vvi n1 p-acp dt n1;
(20) sermon (DIV3)
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3447
Gods promises don't make way to his threatnings; but his threatnings make way to his Promises.
God's promises don't make Way to his threatenings; but his threatenings make Way to his Promises.
npg1 n2 vdbx vvb n1 p-acp po31 n2-vvg; cc-acp po31 n2-vvg vvi n1 p-acp po31 vvz.
(20) sermon (DIV3)
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3448
God does therefore threaten that he may not fulfill: but God does therefore promise that he may fulfill:
God does Therefore threaten that he may not fulfil: but God does Therefore promise that he may fulfil:
np1 vdz av vvi cst pns31 vmb xx vvi: cc-acp np1 vdz av vvi cst pns31 vmb vvi:
(20) sermon (DIV3)
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3449
and therefore though the threatning have taken hold upon thine heart, and thou liest under the apprehension of Gods displeasure, get away to the promise, rest upon the promise.
and Therefore though the threatening have taken hold upon thine heart, and thou liest under the apprehension of God's displeasure, get away to the promise, rest upon the promise.
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(20) sermon (DIV3)
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3450
I but Jesus Christ hath withdrawn from me, and hid himselfe from me. Be it so, yet thou mayest go to the Promise.
I but jesus christ hath withdrawn from me, and hid himself from me. Be it so, yet thou Mayest go to the Promise.
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(20) sermon (DIV3)
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Christ doth therefore withdraw from thee, that he may draw thee to him. christ does Therefore withdraw from thee, that he may draw thee to him.
np1 vdz av vvi p-acp pno21, cst pns31 vmb vvi pno21 p-acp pno31.
(20) sermon (DIV3)
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3452
Jesus Christ does therefore hide himselfe, that he may show thee his face more and more:
jesus christ does Therefore hide himself, that he may show thee his face more and more:
np1 np1 vdz av vvi px31, cst pns31 vmb vvi pno21 po31 n1 av-dc cc av-dc:
(20) sermon (DIV3)
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Our brother Joseph he cannot conceale himselfe long, his bowels and compassions won't let him.
Our brother Joseph he cannot conceal himself long, his bowels and compassions won't let him.
po12 n1 np1 pns31 vmbx vvi px31 av-j, po31 n2 cc n2 vmbx vvi pno31.
(20) sermon (DIV3)
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3454
Wherefore then, whensoever any difficulties, or naturall discouragements do arise upon you, come to this conclusion,
Wherefore then, whensoever any difficulties, or natural discouragements do arise upon you, come to this conclusion,
c-crq av, c-crq d n2, cc j n2 vdb vvi p-acp pn22, vvb p-acp d n1,
(20) sermon (DIV3)
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now therefore will I trust in God, now therefore will I venture upon Iesus Christ;
now Therefore will I trust in God, now Therefore will I venture upon Iesus christ;
av av vmb pns11 vvi p-acp np1, av av vmb pns11 vvi p-acp np1 np1;
(20) sermon (DIV3)
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O my soule, now venture, now venture and say, Lord, such and such difficulties are risen;Oh my soul, now venture, now venture and say, Lord, such and such difficulties Are risen;
uh po11 n1, av vvi, av vvb cc vvi, n1, d cc d n2 vbr vvn;
(20) sermon (DIV3)
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thou hast called me to this work: difficulties arise upon me, surely thou hast called me to this work:
thou hast called me to this work: difficulties arise upon me, surely thou hast called me to this work:
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(20) sermon (DIV3)
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they are not therefore to make a stoppage in my proceedings, but to draw out my faith:
they Are not Therefore to make a stoppage in my proceedings, but to draw out my faith:
pns32 vbr xx av pc-acp vvi dt n1 p-acp po11 n2-vvg, cc-acp pc-acp vvi av po11 n1:
(20) sermon (DIV3)
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now therefore, I do here lay the waite of my poore guilty soule upon thee, do with me whats good in thine eyes:
now Therefore, I do Here lay the wait of my poor guilty soul upon thee, do with me whats good in thine eyes:
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(20) sermon (DIV3)
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Ah Lord, my prayers are dead, my affections dead, and my heart dead: but thou art a living God, and I bare my selfe upon thee.
Ah Lord, my Prayers Are dead, my affections dead, and my heart dead: but thou art a living God, and I bore my self upon thee.
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(20) sermon (DIV3)
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Beloved, if ye can beleeve, all things are possible; if you cannot beleeve, all things are unpossible; beloved, if you can believe, all things Are possible; if you cannot believe, all things Are unpossible;
vvn, cs pn22 vmb vvi, d n2 vbr j; cs pn22 vmbx vvi, d n2 vbr j;
(20) sermon (DIV3)
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3462
faith will make a thing easy though it be never so difficult: as unbelief doth make a thing difficult though it be never so easie. This is a certaine truth:
faith will make a thing easy though it be never so difficult: as unbelief does make a thing difficult though it be never so easy. This is a certain truth:
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(20) sermon (DIV3)
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3463
no difficulty can stand before faith:
no difficulty can stand before faith:
dx n1 vmb vvi p-acp n1:
(20) sermon (DIV3)
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3464
true saving justifying faith carries the soule through all difficulties, discouragements, and naturall impossibilies to Jesus Christ. true Saving justifying faith carries the soul through all difficulties, discouragements, and natural impossibilies to jesus christ.
j vvg vvg n1 vvz dt n1 p-acp d n2, n2, cc j n2 p-acp np1 np1.
(20) sermon (DIV3)
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3465
Oh therefore, as you desire to grapple with the difficulties that you do meet withall, stirre up your selves in a way of beleeving;
O Therefore, as you desire to grapple with the difficulties that you do meet withal, stir up your selves in a Way of believing;
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(20) sermon (DIV3)
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for you have hear that nothing else can do it.
for you have hear that nothing Else can do it.
c-acp pn22 vhb vvi d pix av vmb vdi pn31.
(20) sermon (DIV3)
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The Lord teach us to beleeve at a higher rate then ever yet we have done. The Lord teach us to believe At a higher rate then ever yet we have done.
dt n1 vvb pno12 pc-acp vvi p-acp dt jc n1 cs av av pns12 vhb vdn.
(20) sermon (DIV3)
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3468
MATTHEW 3.2. Repent ye: for the Kingdom of Heaven is at hand. MATTHEW 3.2. Or thus, Repent ye: MATTHEW 3.2. repent you: for the Kingdom of Heaven is At hand. MATTHEW 3.2. Or thus, repent you:
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(22) sermon (DIV3)
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3469
for the Kingdom of Heaven hath approached
for the Kingdom of Heaven hath approached
c-acp dt n1 pp-f n1 vhz vvn
(22) sermon (DIV3)
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THESE Words, are the words of John the Baptist, when he first began to preach the Gospel of Christ;
THESE Words, Are the words of John the Baptist, when he First began to preach the Gospel of christ;
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(22) sermon (DIV3)
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3471
and if ye look into the next Chapter, the 4. of Matth. and the 17. vers.
and if you look into the next Chapter, the 4. of Matthew and the 17. vers.
cc cs pn22 vvb p-acp dt ord n1, dt crd pp-f np1 cc dt crd fw-la.
(22) sermon (DIV3)
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3472
ye shal find, That our Lord and Saviour Jesus Christ Himself does preach the same Doctrine, in the same words, Jesus began to preach, and to say, Repent,
you shall find, That our Lord and Saviour jesus christ Himself does preach the same Doctrine, in the same words, jesus began to preach, and to say, repent,
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(22) sermon (DIV3)
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for the Kingdom of Heaven is at hand. for the Kingdom of Heaven is At hand.
p-acp dt n1 pp-f n1 vbz p-acp n1.
(22) sermon (DIV3)
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Our Savionr Christ, the better preacher, is not ashamed to tread in Johns steps, and words:
Our Savior christ, the better preacher, is not ashamed to tread in Johns steps, and words:
po12 n1 np1, dt jc n1, vbz xx j pc-acp vvi p-acp np1 n2, cc n2:
(22) sermon (DIV3)
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3475
John honored Christ, and Christ honored John. Ministers should strengthen the hands one of anoter.John honoured christ, and christ honoured John. Ministers should strengthen the hands one of Another.
np1 vvn np1, cc np1 vvd np1 n2 vmd vvi dt n2 crd pp-f n-jn.
(22) sermon (DIV3)
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And if ye look into the 10. Chapter of Matthew, ye shall finde, That when our Saviour sent out his Disciples for to Preach the Gospel, he commands them to preach the same Doctrin too, in the same words (verse the 7.) Go ye, preach, saying;
And if you look into the 10. Chapter of Matthew, you shall find, That when our Saviour sent out his Disciples for to Preach the Gospel, he commands them to preach the same Doctrine too, in the same words (verse the 7.) Go you, preach, saying;
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(22) sermon (DIV3)
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The Kingdom of Heaven is at hand. The Kingdom of Heaven is At hand.
dt n1 pp-f n1 vbz p-acp n1.
(22) sermon (DIV3)
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But here's no, Repent? Yes, that was in their Commission too, as ye may reade in the 6. of Mark and the 12. verse (they would not preach a word beyond their Commission) And they went out, and preached that men should Repent.
But here's no, repent? Yes, that was in their Commission too, as you may read in the 6. of Mark and the 12. verse (they would not preach a word beyond their Commission) And they went out, and preached that men should repent.
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(22) sermon (DIV3)
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So that their Commission also was to preach thus, Repent, for the Kingdom of Heaven hath approached,
So that their Commission also was to preach thus, repent, for the Kingdom of Heaven hath approached,
av cst po32 n1 av vbds pc-acp vvi av, vvb, p-acp dt n1 pp-f n1 vhz vvn,
(22) sermon (DIV3)
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3480
or hath drawn neer unto you.
or hath drawn near unto you.
cc vhz vvn av-j p-acp pn22.
(22) sermon (DIV3)
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3481
Surely, there is somewhat more than ordinary in these words, That John and our Saviour Christ,
Surely, there is somewhat more than ordinary in these words, That John and our Saviour christ,
np1, pc-acp vbz av av-dc cs j p-acp d n2, cst np1 cc po12 n1 np1,
(22) sermon (DIV3)
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and all the Disciples should begin thus, for to preach in these words, Repent, for the Kingdom of Heaven is at hand.
and all the Disciples should begin thus, for to preach in these words, repent, for the Kingdom of Heaven is At hand.
cc d dt n2 vmd vvi av, c-acp pc-acp vvi p-acp d n2, vvb, p-acp dt n1 pp-f n1 vbz p-acp n1.
(22) sermon (DIV3)
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They were all Ministers of the Gospel:
They were all Ministers of the Gospel:
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and the Ministers of the Gospel, are not barely to preach Repentance, but they are to preach Repentance upon Gospel Motives, The Kingdom of Heaven is at hand.
and the Ministers of the Gospel, Are not barely to preach Repentance, but they Are to preach Repentance upon Gospel Motives, The Kingdom of Heaven is At hand.
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In the words ye have an Exhortation, Repent ye: A Motive unto the work of Repentance, for the Kingdom of Heaven hath approached.
In the words you have an Exhortation, repent you: A Motive unto the work of Repentance, for the Kingdom of Heaven hath approached.
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Repent ye ] That is, be not only sorrowfull for sin committed, but mend your lives. repent you ] That is, be not only sorrowful for since committed, but mend your lives.
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Repentance is sometimes taken in a large sence for Amendment of life.
Repentance is sometime taken in a large sense for Amendment of life.
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Sometimes Repentance is taken only for Godly sorrow, in a more strict, and a narrow sence.
Sometime Repentance is taken only for Godly sorrow, in a more strict, and a narrow sense.
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Somtimes it is taken largely, For the Amendment of our life: not only for godly sorrow, but all obedience, and reformation.
Sometimes it is taken largely, For the Amendment of our life: not only for godly sorrow, but all Obedience, and Reformation.
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And so it may be taken here; as ye may perceive by the 3. vers.
And so it may be taken Here; as you may perceive by the 3. vers.
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where this word, Repent, is explain'd, Repent ye, for the Kingdom of Heaven is at hand;
where this word, repent, is explained, repent you, for the Kingdom of Heaven is At hand;
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for this is He that was spoken of by the Prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths streight. for this is He that was spoken of by the Prophet Isaiah, saying, The voice of one crying in the Wilderness, Prepare you the Way of the Lord, make his paths straight.
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Preparing the way of the Lord, and making streight paths, all one with Repentace. There is a Iegal Repentance:
Preparing the Way of the Lord, and making straight paths, all one with Repentance. There is a Jegal Repentance:
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And there is an Evangelical Repentance. Some think it is a Legal Repentance that is here required;
And there is an Evangelical Repentance. some think it is a Legal Repentance that is Here required;
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and there upon they urge a necessity of Legal preparation before a man does come to Christ:
and there upon they urge a necessity of Legal preparation before a man does come to christ:
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as there is a John Baptist before Christ;
as there is a John Baptist before christ;
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so (say they) there must be a Legal work of necessity before a poor soul can have any admittance to Jesus Christ.
so (say they) there must be a Legal work of necessity before a poor soul can have any admittance to jesus christ.
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But I pray consider the words, and you will find; That not a Legal repentance; but Evangelical is here required.
But I pray Consider the words, and you will find; That not a Legal Repentance; but Evangelical is Here required.
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Did our Savior Christ Himself preach Legal Repentance? They are the words of our Savior Christ; He uses them too.
Did our Saviour christ Himself preach Legal Repentance? They Are the words of our Saviour christ; He uses them too.
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The Repentace is, as the Consideration is that this work is to be founded on, as the motive is.
The Repentance is, as the Consideration is that this work is to be founded on, as the motive is.
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What's the motive? The Kindom of Heavcn is at hand, Repent;
What's the motive? The Kingdom of Heavcn is At hand, repent;
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let your Repentance be upon this ground, because the King-dom of Heaven hath approach't, because the Kingdom of Heaven hath drawn neer.
let your Repentance be upon this ground, Because the Kingdom of Heaven hath approached, Because the Kingdom of Heaven hath drawn near.
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He does not say, Repent, because the Kingdom of Hell is neer, but because the Kingdom of Heaven is neer:
He does not say, repent, Because the Kingdom of Hell is near, but Because the Kingdom of Heaven is near:
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the Motive being Evangelical, the Repentance is so, 'tis not a Legall, but an Evangelieal Repentance that is here required.
the Motive being Evangelical, the Repentance is so, it's not a Legal, but an Evangelical Repentance that is Here required.
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Besidesw these words, Repent for the Kingdom of Heaven is at hand, are not spoken only to the ungodly,
Besidesw these words, repent for the Kingdom of Heaven is At hand, Are not spoken only to the ungodly,
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but unto the godly also of those times who were to prepare the way of the Lord,
but unto the godly also of those times who were to prepare the Way of the Lord,
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and to make streight their pathes.
and to make straight their paths.
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And therefore, not to be understood of a Repentance only preparatory to that in the heart.
And Therefore, not to be understood of a Repentance only preparatory to that in the heart.
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But what then are we to understand here by the Kingdom of Heaven? and the approaching of the Kingdom of Heaven? For the Kingdom of Heaven hath approached, or drawu neer unto you.
But what then Are we to understand Here by the Kingdom of Heaven? and the approaching of the Kingdom of Heaven? For the Kingdom of Heaven hath approached, or drawu near unto you.
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The Kingom of Heaven sometimes in the language of the new Testament Notes, The glorious condition of the other world that we are going to.
The Kingdom of Heaven sometime in the language of the new Testament Notes, The glorious condition of the other world that we Are going to.
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Sometimes it notes the State of the Church; it's used for the Church of Christ. And sometimes for the Gospel of Christ.
Sometime it notes the State of the Church; it's used for the Church of christ. And sometime for the Gospel of christ.
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I take it here for the whole State of the Messiah: the Kingdom of grace, Christ,
I take it Here for the Whole State of the Messiah: the Kingdom of grace, christ,
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and all his benefits, grace, mercy, and free remission published in the Gospel, in the several dispensations, and administrations thereof:
and all his benefits, grace, mercy, and free remission published in the Gospel, in the several dispensations, and administrations thereof:
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this is called the Kingdom of Heaven, for this motive, The Kingdom of Heaven is at hand, is set and used here in opposition unto the motives that was used among the Jewes:
this is called the Kingdom of Heaven, for this motive, The Kingdom of Heaven is At hand, is Set and used Here in opposition unto the motives that was used among the Jews:
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when the Jewes were Excited, and put upon any duty, they were stirred up thereunto upon such motives as these:
when the Jews were Excited, and put upon any duty, they were stirred up thereunto upon such motives as these:
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for the Kingdom of Canaan is at hand;
for the Kingdom of Canaan is At hand;
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If you do so and so, God will bring you into the Land of Canaan, and give you that Land. Now under the Gospel, here are other motives, Repent,
If you do so and so, God will bring you into the Land of Canaan, and give you that Land. Now under the Gospel, Here Are other motives, repent,
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for the Kingdom of Heaven is at hand:
for the Kingdom of Heaven is At hand:
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Not like those Jewish motives, The kingdom of Canaan is at hand, or the Kingdom of the Jebusites is at hand;
Not like those Jewish motives, The Kingdom of Canaan is At hand, or the Kingdom of the Jebusites is At hand;
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Christians are not only or especially to be stir'd up by such motives as those, but by higher, and greater motives, Repent, for the Kingdom of Heaven is at hadn.
Christians Are not only or especially to be stirred up by such motives as those, but by higher, and greater motives, repent, for the Kingdom of Heaven is At hadn.
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And may carry an Hebraisme with it, The Kingdom of Heaven: that is, a heavenly Kingdom:
And may carry an Hebraism with it, The Kingdom of Heaven: that is, a heavenly Kingdom:
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as the Law is called the Law of fire, in the Hebrew, a fiery Law. The Jews expected the Messiah, & dream'd of an outward, glourious, and pompous Kindgom:
as the Law is called the Law of fire, in the Hebrew, a fiery Law. The jews expected the Messiah, & dreamed of an outward, glourious, and pompous Kingdom:
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Now saies John the Baptist, The Messiah is come, his Kingdom is come; but it is not an outward, glorious, and pompous Kingdom;
Now Says John the Baptist, The Messiah is come, his Kingdom is come; but it is not an outward, glorious, and pompous Kingdom;
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but 'tis an heavenly Kingdom, and therefore, Repent, and prepare your selves for the receiving of it, make your way plaine,
but it's an heavenly Kingdom, and Therefore, repent, and prepare your selves for the receiving of it, make your Way plain,
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for the Kingdom of Heaven, an heavenly Kingdom is now at hand. Is at hand ] we reade it;
for the Kingdom of Heaven, an heavenly Kingdom is now At hand. Is At hand ] we read it;
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but according to the original rather thus, The Kingdome of Heaven hath approch'd, Appropinquavit:
but according to the original rather thus, The Kingdom of Heaven hath approached, Appropinquavit:
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As if he should say thus, Do you turn to God, because God hath turned to you:
As if he should say thus, Do you turn to God, Because God hath turned to you:
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do you draw neer to God, because the kingdom of grace, and free-remission hath drawn neer to you.
do you draw near to God, Because the Kingdom of grace, and Free remission hath drawn near to you.
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There are Two Notes that lie here before us, that I shall commend unto your consideration.
There Are Two Notes that lie Here before us, that I shall commend unto your consideration.
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The First is this, That the Kingdom of Heaven, of Grace, Mercy, and of free-remission does approach unto us before we do come unto it.
The First is this, That the Kingdom of Heaven, of Grace, Mercy, and of Free remission does approach unto us before we do come unto it.
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And Secondly, That the appropinquation, or drawing neer of the Kingdom of Heaven, is the highest,
And Secondly, That the appropinquation, or drawing near of the Kingdom of Heaven, is the highest,
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and greatest argument, and motive in the world unto true repentance. and greatest argument, and motive in the world unto true Repentance.
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The Kingdom of Heaven, (I say) the Kingdom of Grace, Mercy, and Free-remission of sin, does appreach to us, The Kingdom of Heaven, (I say) the Kingdom of Grace, Mercy, and Free remission of since, does appreach to us,
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before we draw neer to it. Repent, turn ye;before we draw near to it. repent, turn you;
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for the Kingdom of Heaven hath approached, or it hath come to you, and therefore do you come to it.
for the Kingdom of Heaven hath approached, or it hath come to you, and Therefore do you come to it.
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Thus it lies in the words: And thus you will find it alla-long. Thus God hath promised: This Christ hath parabled: Thus God fulfilled.
Thus it lies in the words: And thus you will find it alla-long. Thus God hath promised: This christ hath parabled: Thus God fulfilled.
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Thus God hath promised. Thou shalt hear a voice behind thee: What voice is that? but the voice of mercy, and the voice of grace, and of free-remission.
Thus God hath promised. Thou shalt hear a voice behind thee: What voice is that? but the voice of mercy, and the voice of grace, and of Free remission.
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Thou shalt hear a voice behind thee: When thou art going away from God, and when thou hast thy back upon God; Thou shalt hear a voice behind thee: When thou art going away from God, and when thou hast thy back upon God;
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thou shalt hear a voice of mercy behind thee; it shall follow after thee before thou dost come to it.
thou shalt hear a voice of mercy behind thee; it shall follow After thee before thou dost come to it.
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And thus ye have a cleer parable for it, which you may reade, fully speaking this truth, in Luke 14.16, 17, 18. and so on, A certain man made a great supper, and bade many;
And thus you have a clear parable for it, which you may read, Fully speaking this truth, in Lycia 14.16, 17, 18. and so on, A certain man made a great supper, and bade many;
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And sent his servant at Supper-time, to say to them that were bidden, Come, for all things are now ready.
And sent his servant At Suppertime, to say to them that were bidden, Come, for all things Are now ready.
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And they all with one consent began to make extuses:
And they all with one consent began to make extuses:
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So that the Servant came (at the 21. vers.) and shewed his Lord these things.
So that the Servant Come (At the 21. vers.) and showed his Lord these things.
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Then the Master of the house being angry, said to his Servant, Go quiekly into the Streets and Lanes of the City,
Then the Master of the house being angry, said to his Servant, Go quiekly into the Streets and Lanes of the city,
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and bring in hither the poor, and the maimed; and the balt, and the blind. and bring in hither the poor, and the maimed; and the balt, and the blind.
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(Mark) here are invitations of mercy sent out to those that never thought of it.
(Mark) Here Are invitations of mercy sent out to those that never Thought of it.
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And the Servant said, Lord, it is done as thou bast commanded, and yet there is room. And the Servant said, Lord, it is done as thou baste commanded, and yet there is room.
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And the Lord said unto the Servant again (at the 23. vers.) Go out into the high-wayes,
And the Lord said unto the Servant again (At the 23. vers.) Go out into the highways,
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and beages, and compel them to come in, that my house may be filled. and beages, and compel them to come in, that my house may be filled.
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See I pray, how the kingdom of Grace, and Mercy, and Freeremission is broughe neer unto a people,
See I pray, how the Kingdom of Grace, and Mercy, and Free remission is broughe near unto a people,
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before ever they did make after it.
before ever they did make After it.
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And this (I say) you shall find fulfilled. So God hath dealt by the world.
And this (I say) you shall find fulfilled. So God hath dealt by the world.
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So by particular Kingdoms, and Nations in the world. So by particular Towns, and Countries in a Kingdom.
So by particular Kingdoms, and nations in the world. So by particular Towns, and Countries in a Kingdom.
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So by particular Families in a Towne. And so by particular persons in a family. Thus God hath dealt with the World, He hath brought neer the Kingdom of Grace,
So by particular Families in a Town. And so by particular Persons in a family. Thus God hath dealt with the World, He hath brought near the Kingdom of Grace,
av p-acp j n2 p-acp dt n1. cc av p-acp j n2 p-acp dt n1. av np1 vhz vvn p-acp dt n1, pns31 vhz vvn av-j dt n1 pp-f n1,
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and Mercy, and free-remission to the World, before ever the World did make after it.
and Mercy, and Free remission to the World, before ever the World did make After it.
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When the whol World had sinned in the fall, and lay in wickedness, and never thought of returning unto God;
When the Whole World had sinned in the fallen, and lay in wickedness, and never Thought of returning unto God;
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God so loved the world, that he sent his only begotten Son to them. When Adam did not think of Christ, nor the world in him; God so loved the world, that he sent his only begotten Son to them. When Adam did not think of christ, nor the world in him;
np1 av vvd dt n1, cst pns31 vvd po31 j vvn n1 p-acp pno32. c-crq np1 vdd xx vvi pp-f np1, ccx dt n1 p-acp pno31;
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the Lord gives out a promise, The Seed of the Woman shall break the Serpents head.
the Lord gives out a promise, The Seed of the Woman shall break the Serpents head.
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Thus mercy, and grace made it's approach towards the world, before ever the world did seek after it. Thus mercy, and grace made it's approach towards the world, before ever the world did seek After it.
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So in regard of a Nation, in regard of a Kingdome in the world:
So in regard of a nation, in regard of a Kingdom in the world:
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Go (saies our Lord and Savior Christ unto his Disciples) and teach all Nations. The Nations did not come to Christ and say, Lord, the Jewes have refused the Gospel,Go (Says our Lord and Saviour christ unto his Disciples) and teach all nations. The nations did not come to christ and say, Lord, the Jews have refused the Gospel,
vvb (vvz po12 n1 cc n1 np1 p-acp po31 n2) cc vvi d n2. dt n2 vdd xx vvi p-acp np1 cc vvi, n1, dt np2 vhb vvn dt n1,
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and therefore we beseech thee that the Gospel may be preached unto us, and we will receive it:
and Therefore we beseech thee that the Gospel may be preached unto us, and we will receive it:
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No, but before ever they sent any such message to have the Gospel come down to them, the Gospel is sent to them, Go (saies our Savior) Go preach to all Nations.
No, but before ever they sent any such message to have the Gospel come down to them, the Gospel is sent to them, Go (Says our Saviour) Go preach to all nations.
uh-dx, cc-acp c-acp av pns32 vvd d d n1 pc-acp vhi dt n1 vvb a-acp p-acp pno32, dt n1 vbz vvn p-acp pno32, vvb (vvz po12 n1) vvb vvi p-acp d n2.
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But Lord (they might say) Suppose that in those nations we meet with such a man as Herod, such a man as Pilate; shall we preach the Gospel,
But Lord (they might say) Suppose that in those Nations we meet with such a man as Herod, such a man as Pilate; shall we preach the Gospel,
p-acp n1 (pns32 vmd vvi) vvb cst p-acp d n2 pns12 vvb p-acp d dt n1 c-acp np1, d dt n1 c-acp np1; vmb pns12 vvi dt n1,
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and free remission of sins then to such a one? Go (saies Christ,) I make no exceptions;
and free remission of Sins then to such a one? Go (Says christ,) I make no exceptions;
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Go, and preach to all Nations. But suppose that a Judas come in when we are preaching the Gospel.
Go, and preach to all nations. But suppose that a Judas come in when we Are preaching the Gospel.
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Saies Christ, I make no exceptions, if a Judas will come and submit, Goe, preach to all, Goe preach the Gospel, Go preach to all Nations.
Says christ, I make no exceptions, if a Judas will come and submit, Go, preach to all, Go preach the Gospel, Go preach to all nations.
vvz np1, pns11 vvb dx n2, cs dt np1 vmb vvi cc vvi, vvb, vvb p-acp d, vvb vvi dt n1, vvb vvb p-acp d n2.
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And was it not thus with the Nation of the Jewes, as ye reade in the 16. Chapter of the Prophesie of Ezekiel, when they were first taken into Gods love? None eye pitied thee, (at the 5. verse) to do any of these unto thee, to have compassion on thee.
And was it not thus with the nation of the Jews, as you read in the 16. Chapter of the Prophesy of Ezekielem, when they were First taken into God's love? None eye pitied thee, (At the 5. verse) to do any of these unto thee, to have compassion on thee.
cc vbds pn31 xx av p-acp dt n1 pp-f dt np2, c-acp pn22 vvb p-acp dt crd n1 pp-f dt vvb pp-f np1, c-crq pns32 vbdr ord vvn p-acp ng1 n1? pi n1 vvd pno21, (p-acp dt crd n1) pc-acp vdi d pp-f d p-acp pno21, pc-acp vhi n1 p-acp pno21.
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Verse the 6. When I passed by thee, and saw thee polluted in tlsine own blood, I said unto thee when thou wast in thy blood, Live:
Verse the 6. When I passed by thee, and saw thee polluted in tlsine own blood, I said unto thee when thou wast in thy blood, Live:
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yea, I said unto thee when thou wast in thy blood, Live. yea, I said unto thee when thou wast in thy blood, Live.
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And so it will be with this people the Jews again, when they shall be converted in the latter daies of the world:
And so it will be with this people the jews again, when they shall be converted in the latter days of the world:
cc av pn31 vmb vbi p-acp d n1 dt np2 av, c-crq pns32 vmb vbi vvn p-acp dt d n2 pp-f dt n1:
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The Lord speaks so concerning them by the Prophet Esay: I was found of those that sought me not.
The Lord speaks so Concerning them by the Prophet Isaiah: I was found of those that sought me not.
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And in the 66. Chapter of Esay and the 7. verse, 'tis said concerning the Jewes that are yet to be called,
And in the 66. Chapter of Isaiah and the 7. verse, it's said Concerning the Jews that Are yet to be called,
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and the preventing love of God towards them: Before she travailed, she brought forth: before her pain came, she was delivered of a man-child.
and the preventing love of God towards them: Before she travailed, she brought forth: before her pain Come, she was Delivered of a Manchild.
cc dt vvg n1 pp-f np1 p-acp pno32: c-acp pns31 vvn, pns31 vvd av: p-acp po31 n1 vvd, pns31 vbds vvn pp-f dt n1.
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Thus it is also with particular Towns in a Kingdom, or in a Nation:
Thus it is also with particular Towns in a Kingdom, or in a nation:
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the kingdom of grace, of heaven is brought neer to them before they do seek to it.
the Kingdom of grace, of heaven is brought near to them before they do seek to it.
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The Apostles went & preach't unto several Towns; Iconium, & Derbe, & Lystra; before those Towns did call for the Gospel.
The Apostles went & preached unto several Towns; Iconium, & Derbe, & Lystra; before those Towns did call for the Gospel.
dt n2 vvd cc vvd p-acp j n2; np1, cc np1, cc np1; p-acp d n2 vdd vvi p-acp dt n1.
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And if you look into the 4. Chapter of Matthew, you find, That our Saviour Christ came and dwelt in Capernaum (at the 13 verse) which is upon the sea-coast, in the borders of Zabulon and Naphtali:
And if you look into the 4. Chapter of Matthew, you find, That our Saviour christ Come and dwelled in Capernaum (At the 13 verse) which is upon the seacoast, in the borders of Zebulon and Naphtali:
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That it might be-ful filled which was spoken by Esaias the Prophet, saying, The Land of Zabulon,
That it might be-ful filled which was spoken by Isaiah the Prophet, saying, The Land of Zebulon,
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and the Land of Nephtali, by the way of the Sea beyond Jordan, Galilee of the Gentiles:
and the Land of Naphtali, by the Way of the Sea beyond Jordan, Galilee of the Gentiles:
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The people which sate in darkness, saw great light:
The people which sat in darkness, saw great Light:
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and to them which sate in the region and shadow of death, light is sorung up. and to them which sat in the region and shadow of death, Light is sorung up.
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While they were sitting still in their sins, and in the very shadow of death, Christ goes among them,
While they were sitting still in their Sins, and in the very shadow of death, christ Goes among them,
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and causes a glorious light to shine upon them:
and Causes a glorious Light to shine upon them:
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they did not go out to the light, but the light did come out to them first.
they did not go out to the Light, but the Light did come out to them First.
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So 'tis also in regard of a particular Family in a Town: 'tis said concerning the Jailors family, that they were all baptized, they all beleeved:
So it's also in regard of a particular Family in a Town: it's said Concerning the Jailors family, that they were all baptised, they all believed:
av pn31|vbz av p-acp n1 pp-f dt j n1 p-acp dt n1: pn31|vbz vvd vvg dt n2 n1, cst pns32 vbdr d vvn, pns32 d vvd:
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but how? did the Jailors family come and seek after the Kingdom of Heaven,
but how? did the Jailors family come and seek After the Kingdom of Heaven,
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before the Kingdom of Heaven was brought unto them? No, The Apostles, were brought into prison, God works a miracle;
before the Kingdom of Heaven was brought unto them? No, The Apostles, were brought into prison, God works a miracle;
p-acp dt n1 pp-f n1 vbds vvn p-acp pno32? uh-dx, dt n2, vbdr vvn p-acp n1, np1 vvz dt n1;
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the Kingdom of Heaven, grace, and free remission is brought to the prison, and is brought to the Jaylors family,
the Kingdom of Heaven, grace, and free remission is brought to the prison, and is brought to the Jailors family,
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before ever the Jailor did stir after it.
before ever the Jailor did stir After it.
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And so ye know it was with the family of Zacheus: Zacheus (saies our Saviour) This day is salvation come to thine house.
And so you know it was with the family of Zacchaeus: Zacchaeus (Says our Saviour) This day is salvation come to thine house.
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Pray consider it a little, did Zacheus's house go to seek for salvation? or rather, did not salvation come and seek for Zecheus's house? Indeed Zecheus out of a curiosity ran and got up into a tree that he might see the out-side of Jesus Christ:
Pray Consider it a little, did Zacheus's house go to seek for salvation? or rather, did not salvation come and seek for Zecheus's house? Indeed Zecheus out of a curiosity ran and god up into a tree that he might see the outside of jesus christ:
vvb vvb pn31 dt j, vdd npg1 n1 vvb pc-acp vvi p-acp n1? cc av-c, vdd xx n1 vvi cc vvi p-acp npg1 n1? np1 np1 av pp-f dt n1 vvd cc vvd a-acp p-acp dt n1 cst pns31 vmd vvi dt n1-an pp-f np1 np1:
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but our Lord and Saviour Christ, cals him down, Zacheus (saies he) I must dine with thee:
but our Lord and Saviour christ, calls him down, Zacchaeus (Says he) I must dine with thee:
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invites himself, he carries salvation unto his family.
invites himself, he carries salvation unto his family.
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Thus God deals by Families: He deals thus by the World, He deals thus by Nations, He deals thus by Towns, He deals thus by Families.
Thus God deals by Families: He deals thus by the World, He deals thus by nations, He deals thus by Towns, He deals thus by Families.
av np1 vvz p-acp n2: pns31 vvz av p-acp dt n1, pns31 vvz av p-acp n2, pns31 vvz av p-acp n2, pns31 vvz av p-acp n2.
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And he deals thus by particular Persons also:
And he deals thus by particular Persons also:
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Was it not thus with Matthew the Publican? He sate (ye know) in his Custome-house,
Was it not thus with Matthew the Publican? He sat (you know) in his Customhouse,
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and Christ came and found him out there; he did not first go and seek after Christ, but Christ came first unto him,
and christ Come and found him out there; he did not First go and seek After christ, but christ Come First unto him,
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and found him out in his trade, and said unto him, follow me.
and found him out in his trade, and said unto him, follow me.
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And was it not thus with Paul? Saies Paul, I was a blasphemer, and a persecutor: But I obtained mercy.
And was it not thus with Paul? Says Paul, I was a blasphemer, and a persecutor: But I obtained mercy.
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I was breathing out threatenings against the Saints, and against the Disciples of Jesus Christ:
I was breathing out threatenings against the Saints, and against the Disciples of jesus christ:
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but as I was breathing out threatenings against them, the holy Ghost breath'd upon my heart,
but as I was breathing out threatenings against them, the holy Ghost breathed upon my heart,
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and met me in the way, and unhorst me, and showed me mercy: the Kingdom of Heaven did approach unto Paul, before ever Paul sought after it.
and met me in the Way, and unhorsed me, and showed me mercy: the Kingdom of Heaven did approach unto Paul, before ever Paul sought After it.
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And as 'tis with a particular Person in regard of his first Conversion, and first Repentance: So in regard of his After-Repentance: Peter sins,
And as it's with a particular Person in regard of his First Conversion, and First Repentance: So in regard of his After-repentance: Peter Sins,
cc c-acp pn31|vbz p-acp dt j n1 p-acp n1 pp-f po31 ord n1, cc ord n1: av p-acp n1 pp-f po31 n1: np1 n2,
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and before ever Peter repents, Christ looks back upon him; that is the first, then Peter wept bitterly.
and before ever Peter repents, christ looks back upon him; that is the First, then Peter wept bitterly.
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Johah sin'd, and sin'd greatly in running away from God:Jonah sinned, and sinned greatly in running away from God:
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before ever Johah could find in his heart, for to seek unto God, God works a miracle:
before ever Jonah could find in his heart, for to seek unto God, God works a miracle:
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provides a chamber of preservation, even in the belly of destruction, in the Whales-belly for him.
provides a chamber of preservation, even in the belly of destruction, in the Whale's-belly for him.
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God brought neer his pardoning mercy, and grace to him, before ever Jonah came neer to it.
God brought near his pardoning mercy, and grace to him, before ever Jonah Come near to it.
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And as 'tis in regard of a mans first, second, and after Prepentance:
And as it's in regard of a men First, second, and After Prepentance:
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So 'tis also in regardof a mans Comfort, and Consolation. O Lord, (saies David ) Make me to receive joy, and comfort; that the bones that thou hast broken may rejoyce:
So it's also in regardof a men Comfort, and Consolation. Oh Lord, (Says David) Make me to receive joy, and Comfort; that the bones that thou hast broken may rejoice:
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My soul refuseth comfort, (saies he) As if he should say thus:My soul Refuseth Comfort, (Says he) As if he should say thus:
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Lord, I have been a great Surgeon at other mens hearts, and I have been able to set their bones that have been out of joynt:
Lord, I have been a great Surgeon At other men's hearts, and I have been able to Set their bones that have been out of joint:
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but now mine own bones are broken;
but now mine own bones Are broken;
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I have fallen greatly, and now my own bones are broken, I cannot set mine own bones;
I have fallen greatly, and now my own bones Are broken, I cannot Set mine own bones;
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My soul refuseth comfort, and the promise is to my heart-like a bank of Ice, that my heart slips off:
My soul Refuseth Comfort, and the promise is to my heart-like a bank of Ice, that my heart slips off:
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and Lord, if thou doest not uphold my heart with a promise, I shall never have comfort:
and Lord, if thou dost not uphold my heart with a promise, I shall never have Comfort:
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Make me to see comfort, O Lord.
Make me to see Comfort, Oh Lord.
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Thus you see, where ever you look in the Scripture, 'tis full of the truth that is here before us,
Thus you see, where ever you look in the Scripture, it's full of the truth that is Here before us,
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namely, That the Kingdome of Heaven, grace, mercy, and free-remission does approach unto us before we draw neer to it. Evidences of it.
namely, That the Kingdom of Heaven, grace, mercy, and Free remission does approach unto us before we draw near to it. Evidences of it.
av, cst dt n1 pp-f n1, n1, n1, cc n1 vdz vvi p-acp pno12 c-acp pns12 vvb av-j p-acp pn31. n2 pp-f pn31.
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The First is, Taken from our own Condition: Naturally we are lost sheep; so we are called by Christ.
The First is, Taken from our own Condition: Naturally we Are lost sheep; so we Are called by christ.
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Man, in his natural state, is compared unto the lost son, the lost groat, and the lost sheep.
Man, in his natural state, is compared unto the lost son, the lost groat, and the lost sheep.
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Now you know when a sheep is lost, it does not lie where it is lost:
Now you know when a sheep is lost, it does not lie where it is lost:
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if you lose your purse, or if you lose a ring, it will lie where it was lost unless it be taken up:
if you loose your purse, or if you loose a ring, it will lie where it was lost unless it be taken up:
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but now, if a sheep be lost, the sheep wanders up and down, and doth not lie where it was lost,
but now, if a sheep be lost, the sheep wanders up and down, and does not lie where it was lost,
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but wanders up and down over one mountain to another, through one thicket to another, through one dirty place to another:
but wanders up and down over one mountain to Another, through one thicket to Another, through one dirty place to Another:
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and of all creatures, the lost sheep does not seek the way home again: A dog lost will seek the way home again;
and of all creatures, the lost sheep does not seek the Way home again: A dog lost will seek the Way home again;
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a Cat, and such like creatures lost, will seek the way home again: but a sheep lost, does not seek the way home again.
a Cat, and such like creatures lost, will seek the Way home again: but a sheep lost, does not seek the Way home again.
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Now we are all lost sheep, wandring up and down:
Now we Are all lost sheep, wandering up and down:
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One, he wanders over the mountain of Pride: another through the thicket of the World: another through some unclean Slough: but all wandring,
One, he wanders over the mountain of Pride: Another through the thicket of the World: Another through Some unclean Slough: but all wandering,
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and no man able to find his home, till he be first found.
and no man able to find his home, till he be First found.
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Therefore saies our Saviour Christ, I came to seek, and to save those that are lost.
Therefore Says our Saviour christ, I Come to seek, and to save those that Are lost.
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He does not say barely, I came to save those that are lost; but I came to seek, and to save those that are lost.
He does not say barely, I Come to save those that Are lost; but I Come to seek, and to save those that Are lost.
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And truely, we must be sought all along. Saies David, in the 119. Psalme and the last:
And truly, we must be sought all along. Says David, in the 119. Psalm and the last:
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Lord, I have gone astray like a lost sheep, O seek thy servant. We have need of continual seeking, as long as there is continual wandring:Lord, I have gone astray like a lost sheep, Oh seek thy servant. We have need of continual seeking, as long as there is continual wandering:
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we have need of such a shepheard as may seek us out.
we have need of such a shepherd as may seek us out.
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But first of all the Kingdom of Heaven does seek us out before we do seek it:
But First of all the Kingdom of Heaven does seek us out before we do seek it:
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when we are found, then we seek, but we never seek, till we are first found.
when we Are found, then we seek, but we never seek, till we Are First found.
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A Second Evidence, I take from Christs willingness for to save sinners. There is an infinite willingness in our dear Saviour for to save poor sinners.
A Second Evidence, I take from Christ willingness for to save Sinners. There is an infinite willingness in our dear Saviour for to save poor Sinners.
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He came from Heaven for that end and purpose: If a man come a thousand miles upon a business;
He Come from Heaven for that end and purpose: If a man come a thousand miles upon a business;
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will ye not think he is willing to do it? Jesus Christ came from Heaven for this business, for to save sinners;
will you not think he is willing to do it? jesus christ Come from Heaven for this business, for to save Sinners;
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Is He not then willing to do it? I may say that Jesus Christ is more willing to save sinners,
Is He not then willing to do it? I may say that jesus christ is more willing to save Sinners,
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than sinners are to be saved by him. The Prodigal goes home to his father; but when the father sees him after off, he runs:
than Sinners Are to be saved by him. The Prodigal Goes home to his father; but when the father sees him After off, he runs:
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the Prodigal goes, and the father runs to meet him with mercy. Yea, and our Savior Christ seems to be most willing to save the greatest sinners:
the Prodigal Goes, and the father runs to meet him with mercy. Yea, and our Saviour christ seems to be most willing to save the greatest Sinners:
dt n-jn vvz, cc dt n1 vvz pc-acp vvi pno31 p-acp n1. uh, cc po12 n1 np1 vvz pc-acp vbi av-ds j pc-acp vvi dt js n2:
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the greatest Saints have bin made up out of the greatest sinners. When the Lord Jesus Christ was upon the earth, did he not carry his grace,
the greatest Saints have been made up out of the greatest Sinners. When the Lord jesus christ was upon the earth, did he not carry his grace,
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and mercy, and the doctrin of free remission to the greatest finērs? Peloved, consider of it I pray you, The greater the sinner is, the more is Christ honored in getting out his Pardon,
and mercy, and the Doctrine of free remission to the greatest finenrs? Beloved, Consider of it I pray you, The greater the sinner is, the more is christ honoured in getting out his Pardon,
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and in satisfying for such a finner, and so he will love Christ the more.
and in satisfying for such a finner, and so he will love christ the more.
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Look I pray into the 7 Chap. of Luke, Simon (saies Christ) I'le propound thee a parable.
Look I pray into the 7 Chap. of Lycia, Simon (Says christ) I'll propound thee a parable.
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Master, say on (saies he) Then saies, our Savior (at the 41 vers) There was be certain Creditor, that had two Dobters;
Master, say on (Says he) Then Says, our Saviour (At the 41 vers) There was be certain Creditor, that had two Dobters;
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the one ought five hundred pence, and the other fifty: And when they had nothing to pay, he frankly forgave them both.
the one ought five hundred pence, and the other fifty: And when they had nothing to pay, he frankly forgave them both.
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Tell me therefore, which of them will love him most? Simon answered and said, I suppose that he to whom he forgave most.
Tell me Therefore, which of them will love him most? Simon answered and said, I suppose that he to whom he forgave most.
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And he said unto him, thou hast rightly judged. Those that he forgives most unto, will love most.And he said unto him, thou hast rightly judged. Those that he forgives most unto, will love most.
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Jesus Christ loves to be greatly honored, and loved, and therefore he is willing to save the greatest sinners.
jesus christ loves to be greatly honoured, and loved, and Therefore he is willing to save the greatest Sinners.
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But now, the greatest sinners are most opposit unto what is good, they don't seek after what is good:
But now, the greatest Sinners Are most opposite unto what is good, they don't seek After what is good:
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Surely therefore, if Jesus Christ would save sinners, and the greatest sinners;
Surely Therefore, if jesus christ would save Sinners, and the greatest Sinners;
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of necessity the Kingdome of Heaven, and of Grace, must approach unto us, before we draw neer to it.
of necessity the Kingdom of Heaven, and of Grace, must approach unto us, before we draw near to it.
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But you will say, The Scripture seems to be contrary unto this Doctrine:
But you will say, The Scripture seems to be contrary unto this Doctrine:
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For hath not the Scripture said, Turn unto the Lord, and he will turn unto you? Draw neer to God,
For hath not the Scripture said, Turn unto the Lord, and he will turn unto you? Draw near to God,
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and he will draw neer to you? How is this therfore true, That the kingdom of grace, mercy,and he will draw near to you? How is this Therefore true, That the Kingdom of grace, mercy,
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and free-remission, does first draw neer unto us, before we draw neer unto it?
and Free remission, does First draw near unto us, before we draw near unto it?
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Yea, Hath not our Savior Christ said, I came not to cal the righteous, but sinners to repentance? That is, such as are sensible of their sins:
Yea, Hath not our Saviour christ said, I Come not to call the righteous, but Sinners to Repentance? That is, such as Are sensible of their Sins:
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Surely therefore, a man must be sensible of his sins, must be sensible first, before the kingdome of Heaven, of Grace, Mercy,
Surely Therefore, a man must be sensible of his Sins, must be sensible First, before the Kingdom of Heaven, of Grace, Mercy,
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and Free-remission be brought néer unto him.
and Free remission be brought near unto him.
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For Answer, The Scripture is cleerly with us, The Apostle John speaks out expresly, We love him, because he loved us first.
For Answer, The Scripture is clearly with us, The Apostle John speaks out expressly, We love him, Because he loved us First.
p-acp n1, dt n1 vbz av-j p-acp pno12, dt n1 np1 vvz av av-j, pns12 vvb pno31, c-acp pns31 vvd pno12 ord.
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And saies our Savior, You have not chosen me, but I have chosen you: I have chosen you, you have not chosen me.
And Says our Saviour, You have not chosen me, but I have chosen you: I have chosen you, you have not chosen me.
cc vvz po12 n1, pn22 vhb xx vvn pno11, cc-acp pns11 vhb vvn pn22: pns11 vhb vvn pn22, pn22 vhb xx vvn pno11.
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And whereas 'tis said, That we should turn to God, and he will turn to us:
And whereas it's said, That we should turn to God, and he will turn to us:
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And draw neer to God, and he will draw neere to us. That is, He wil draw neer unto you again, he will turn more unto you;And draw near to God, and he will draw near to us. That is, He will draw near unto you again, he will turn more unto you;
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not as if we should begin to turn to him, and first draw neer to him,
not as if we should begin to turn to him, and First draw near to him,
xx p-acp cs pns12 vmd vvi pc-acp vvi p-acp pno31, cc ord vvb av-j p-acp pno31,
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before he does first draw neer to us at all: But, draw neer to him, and he will draw neer to you:
before he does First draw near to us At all: But, draw near to him, and he will draw near to you:
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And turn to him, and he will turn to you: That is, he will draw more neare to you;And turn to him, and he will turn to you: That is, he will draw more near to you;
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and he will turne unto you again.
and he will turn unto you again.
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And whereas 'tis said, That Christ came not to call the righteous, but sinners to repentance:
And whereas it's said, That christ Come not to call the righteous, but Sinners to Repentance:
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That is, such as are sensible of their sins;
That is, such as Are sensible of their Sins;
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and men must be first sensible, before the offer of grace, mercy, and free-remission be made unto them.
and men must be First sensible, before the offer of grace, mercy, and Free remission be made unto them.
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I beseech you turn unto the place where the Scripture lies: 'tis in the 9. Chapter of Matthew at the latter end of the 13. verse.
I beseech you turn unto the place where the Scripture lies: it's in the 9. Chapter of Matthew At the latter end of the 13. verse.
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I am not come to call the righteous, but sinners to repentance. I am not come to call the righteous, but Sinners to Repentance.
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This (say I) is not to be understood of sinners only Sensible of their own sins,
This (say I) is not to be understood of Sinners only Sensible of their own Sins,
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but sinners indeed. Christ came to call sinners indeed, yea, before they are sensible of their sins.
but Sinners indeed. christ Come to call Sinners indeed, yea, before they Are sensible of their Sins.
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For the word (Sinner) here, must be understood as the word sinner before is, in the 10. and 11. verse, As Jesus sate at meat in the house,
For the word (Sinner) Here, must be understood as the word sinner before is, in the 10. and 11. verse, As jesus sat At meat in the house,
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behold, many Publicans and sinners came and sate down with him, and with his Disciples.
behold, many Publicans and Sinners Come and sat down with him, and with his Disciples.
vvb, d n2 cc n2 vvd cc vvd a-acp p-acp pno31, cc p-acp po31 n2.
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When the Pharisees saw it, they said unto his Disciples, why eateth your Master with Publicans and sinners? He did eat with those that were not sensible of their sins:When the Pharisees saw it, they said unto his Disciples, why Eateth your Master with Publicans and Sinners? He did eat with those that were not sensible of their Sins:
c-crq dt np2 vvd pn31, pns32 vvd p-acp po31 n2, q-crq vvz po22 n1 p-acp np1 cc n2? pns31 vdd vvi p-acp d cst vbdr xx j pp-f po32 n2:
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Sinners there, are not to be meant of those only that were sensible of their sins;
Sinners there, Are not to be meant of those only that were sensible of their Sins;
n2 a-acp, vbr xx pc-acp vbi vvn pp-f d av-j cst vbdr j pp-f po32 n2;
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Christ did not only eat with those that were sensible of their sins.
christ did not only eat with those that were sensible of their Sins.
np1 vdd xx av-j vvi p-acp d cst vbdr j pp-f po32 n2.
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Now he gives this account of it, I came not to call the righteous, but sinners to repentance:
Now he gives this account of it, I Come not to call the righteous, but Sinners to Repentance:
av pns31 vvz d n1 pp-f pn31, pns11 vvd xx pc-acp vvi dt j, cc-acp n2 p-acp n1:
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That is, sinners, such as he names before, such as he did eat withal; and they were not only such as were sensible of their sins.
That is, Sinners, such as he names before, such as he did eat withal; and they were not only such as were sensible of their Sins.
cst vbz, n2, d c-acp pns31 vvz a-acp, d c-acp pns31 vdd vvi av; cc pns32 vbdr xx av-j d c-acp vbdr j pp-f po32 n2.
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Again, Our Saviour Christ gives this account, at the 12. verse, The whole need not the Physitian, but those that are sick.
Again, Our Saviour christ gives this account, At the 12. verse, The Whole need not the physician, but those that Are sick.
av, po12 n1 np1 vvz d n1, p-acp dt crd n1, dt j-jn n1 xx dt n1, cc-acp d cst vbr j.
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To answer to this Objection, That our Saviour did eat with sinners, and converse with sinners.
To answer to this Objection, That our Saviour did eat with Sinners, and converse with Sinners.
pc-acp vvi p-acp d n1, cst po12 n1 vdd vvi p-acp n2, cc vvi p-acp n2.
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Saies he, I am a Physitian; and Physitians, are to go to those that are sick only.
Says he, I am a physician; and Physicians, Are to go to those that Are sick only.
vvz pns31, pns11 vbm dt n1; cc n2, vbr pc-acp vvi p-acp d cst vbr j av-j.
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There is this difference between me a Physitian, and other Physitians: for I come unsent for;
There is this difference between me a physician, and other Physicians: for I come unsent for;
pc-acp vbz d n1 p-acp pno11 dt n1, cc j-jn n2: c-acp pns11 vvb j p-acp;
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but other Physitians come when sent for. I, as a Physitian come to Cal my Patients:
but other Physicians come when sent for. I, as a physician come to Call my Patients:
cc-acp j-jn n2 vvb c-crq vvn p-acp. pns11, c-acp dt n1 vvb pc-acp vvi po11 n2:
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but other Physitians are Called in by their Patients.
but other Physicians Are Called in by their Patients.
cc-acp j-jn n2 vbr vvn p-acp p-acp po32 n2.
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Now (saies he) I am a Physitian, and I come not to call the righteous,
Now (Says he) I am a physician, and I come not to call the righteous,
av (vvz pns31) pns11 vbm dt n1, cc pns11 vvb xx pc-acp vvi dt j,
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but sinners, I come to Call my Pationts. Physitians don't only go to those that are sensible of their disease;
but Sinners, I come to Call my Pationts. Physicians don't only go to those that Are sensible of their disease;
cc-acp n2, pns11 vvb pc-acp vvi po11 vvz. ng1 vdbx av-j vvi p-acp d cst vbr j pp-f po32 n1;
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but if a man be past sence, his friends send for the Physitians, and the Physitian goes:
but if a man be passed sense, his Friends send for the Physicians, and the physician Goes:
cc-acp cs dt n1 vbi vvn n1, po31 n2 vvi p-acp dt n2, cc dt n1 vvz:
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So does Christ here, Comes unto his Patients when they are not sensible of their disease many times. Again;
So does christ Here, Comes unto his Patients when they Are not sensible of their disease many times. Again;
av vdz np1 av, vvz p-acp po31 n2 c-crq pns32 vbr xx j pp-f po32 n1 d n2. av;
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This sutes with that which goes before.
This suits with that which Goes before.
d n2 p-acp d r-crq vvz a-acp.
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Go (saies he, at the 13 verse) and learn what that meaneth, I will have mercy, and not saerifice. Go (Says he, At the 13 verse) and Learn what that means, I will have mercy, and not Sacrifice.
vvb (vvz pns31, p-acp dt crd n1) cc vvb r-crq cst vvz, pns11 vmb vhi n1, cc xx vvi.
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Sometimes this phrase, this sentence is to be understood concerning bodily mercy:
Sometime this phrase, this sentence is to be understood Concerning bodily mercy:
av d n1, d n1 vbz pc-acp vbi vvn vvg j n1:
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But here 'tis to be understood of mercy to the soule Go ye and learn what that meaneth, I will have mercy, and not sacrifice.
But Here it's to be understood of mercy to the soul Go you and Learn what that means, I will have mercy, and not sacrifice.
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Ye object to me, that I converse with Publicans and sinners, not with those that are righteous in their generation, go and learn what that meaneth, I will have mercy, and not sacrifice:
You Object to me, that I converse with Publicans and Sinners, not with those that Are righteous in their generation, go and Learn what that means, I will have mercy, and not sacrifice:
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I have more delight in conversing with poor sinners, that with those Jews that do offer sacrifice.
I have more delight in conversing with poor Sinners, that with those jews that do offer sacrifice.
pns11 vhb dc n1 p-acp vvg p-acp j n2, cst p-acp d np2 cst vdb vvi n1.
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Ang again, Gonsider what sense would here be, if this should be the meaning; I came not to call the righteous, but sinners:
Ang again, consider what sense would Here be, if this should be the meaning; I Come not to call the righteous, but Sinners:
zz av, vvb r-crq n1 vmd av vbi, cs d vmd vbi dt n1; pns11 vvd xx pc-acp vvi dt j, cc-acp n2:
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That is, I came to call those that are sensible of their sins, Then the meaning must be this:
That is, I Come to call those that Are sensible of their Sins, Then the meaning must be this:
cst vbz, pns11 vvd pc-acp vvi d cst vbr j pp-f po32 n2, cs dt n1 vmb vbi d:
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I came not to call the righteous, but men that are penitent, men that are sensible of their sins, and are penitent.
I Come not to call the righteous, but men that Are penitent, men that Are sensible of their Sins, and Are penitent.
pns11 vvd xx pc-acp vvi dt j, cc-acp n2 cst vbr j-jn, n2 cst vbr j pp-f po32 n2, cc vbr j-jn.
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If by the calling the sinners we are to understand those that are sensible only;
If by the calling the Sinners we Are to understand those that Are sensible only;
cs p-acp dt vvg dt n2 pns12 vbr pc-acp vvi d cst vbr j av-j;
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then the sense must be this, I came not to call the righteous, but men that are penitent.
then the sense must be this, I Come not to call the righteous, but men that Are penitent.
av dt n1 vmb vbi d, pns11 vvd xx pc-acp vvi dt j, cc-acp n2 cst vbr j-jn.
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No, no, Christ came to cal sinners, poor sinners;
No, no, christ Come to call Sinners, poor Sinners;
uh-dx, uh-dx, np1 vvd pc-acp vvi n2, j n2;
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although they were never yet sensible of their sins, the Lord Jesus Christ came to call sinners, which are so indeed.
although they were never yet sensible of their Sins, the Lord jesus christ Come to call Sinners, which Are so indeed.
cs pns32 vbdr av-x av j pp-f po32 n2, dt n1 np1 np1 vvd pc-acp vvi n2, r-crq vbr av av.
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This Doctrine then stands notwithstanding that Objection.
This Doctrine then Stands notwithstanding that Objection.
d n1 av vvz a-acp d n1.
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But you will say, The Prodigal seems to come home unto his father, before his father does come to him;
But you will say, The Prodigal seems to come home unto his father, before his father does come to him;
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and to repent, before his father shows mercy to him:
and to Repent, before his father shows mercy to him:
cc pc-acp vvi, p-acp po31 n1 vvz n1 p-acp pno31:
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and so our repentance does prevent the Lords mercy, and not the Lords mercy prevent our repentance.
and so our Repentance does prevent the lords mercy, and not the lords mercy prevent our Repentance.
cc av po12 n1 vdz vvi dt n2 n1, cc xx dt n2 n1 vvi po12 n1.
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For Answer, 'Tis good for us alwaies to attend unto the scope of the Scripture; in Parables especially:
For Answer, It's good for us always to attend unto the scope of the Scripture; in Parables especially:
p-acp n1, pn31|vbz j p-acp pno12 av pc-acp vvi p-acp dt n1 pp-f dt n1; p-acp n2 av-j:
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The scope of the Parable cannot be according to the tenure of this Objestion; for then it should be contrary to the former Parable, of the lost sheep.
The scope of the Parable cannot be according to the tenure of this Objestion; for then it should be contrary to the former Parable, of the lost sheep.
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Indeed, The Prodigal saies he will repent, before he goes to his father: I will return to my father, and I will say, I have sinned against Heaven, and against thee;
Indeed, The Prodigal Says he will Repent, before he Goes to his father: I will return to my father, and I will say, I have sinned against Heaven, and against thee;
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and I am not worthy to be called thy Sonne: but he never saies so till he came to his father:and I am not worthy to be called thy Son: but he never Says so till he Come to his father:
cc pns11 vbm xx j pc-acp vbi vvn po21 n1: cc-acp pns31 av-x vvz av c-acp pns31 vvd p-acp po31 n1:
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after his father had fallen upon his neck, and forgiven him, and showed mercy to him,
After his father had fallen upon his neck, and forgiven him, and showed mercy to him,
c-acp po31 n1 vhd vvn p-acp po31 n1, cc vvn pno31, cc vvd n1 p-acp pno31,
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then he said so, and not before. And (saies the text) when his father saw him a far off:
then he said so, and not before. And (Says the text) when his father saw him a Far off:
cs pns31 vvd av, cc xx a-acp. cc (vvz dt n1) c-crq po31 n1 vvd pno31 dt av-j a-acp:
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Notwithstanding he had resolved to go home, yet he was far off from mercy: his father saw him a far off;
Notwithstanding he had resolved to go home, yet he was Far off from mercy: his father saw him a Far off;
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and had compassion, and ran, and fell on his neck, and kis't him, preventing of him by his grace: this makes it more prevalent.
and had compassion, and ran, and fell on his neck, and kissed him, preventing of him by his grace: this makes it more prevalent.
cc vhd n1, cc vvd, cc vvd p-acp po31 n1, cc vvd pno31, vvg pp-f pno31 p-acp po31 n1: d vvz pn31 av-dc j.
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But yet you will say, How can this be? can God love sinners? can God set his love upon poor sinners, that are so?
But yet you will say, How can this be? can God love Sinners? can God Set his love upon poor Sinners, that Are so?
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What saies the Apostle in Rom. 4.5. He justifies the ungodly, not in their sins, but from their sins, through Christ.
What Says the Apostle in Rom. 4.5. He Justifies the ungodly, not in their Sins, but from their Sins, through christ.
q-crq vvz dt n1 p-acp np1 crd. pns31 vvz dt j, xx p-acp po32 n2, cc-acp p-acp po32 n2, p-acp np1.
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'Tis not in Gods love, as in our love: you love, because the thing loved is lovely:
It's not in God's love, as in our love: you love, Because the thing loved is lovely:
pn31|vbz xx p-acp npg1 n1, c-acp p-acp po12 n1: pn22 vvb, c-acp dt n1 vvn vbz j:
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but Gods love, does make lovely: your love finds lovely: and Gods love makes lovely. You love a person because of some beauty:
but God's love, does make lovely: your love finds lovely: and God's love makes lovely. You love a person Because of Some beauty:
cc-acp npg1 n1, vdz vvi j: po22 n1 vvz j: cc npg1 n1 vvz j. pn22 vvb dt n1 c-acp pp-f d n1:
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but Gods love does make beautiful. You love a person because of some good you do find before you love:
but God's love does make beautiful. You love a person Because of Some good you do find before you love:
cc-acp npg1 n1 vdz vvi j. pn22 vvb dt n1 c-acp pp-f d j pn22 vdb vvi p-acp pn22 vvb:
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but Gods love brings the goodness with it, Gods love makes the person good that he does love.
but God's love brings the Goodness with it, God's love makes the person good that he does love.
cc-acp npg1 n1 vvz dt n1 p-acp pn31, ng1 n1 vvz dt n1 j cst pns31 vdz vvi.
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His love is the original & root of all our obedience, and sanctification. Though the Root lies under ground, all the branches are beholding to it:
His love is the original & root of all our Obedience, and sanctification. Though the Root lies under ground, all the branches Are beholding to it:
po31 n1 vbz dt j-jn cc n1 pp-f d po12 n1, cc n1. cs dt n1 vvz p-acp n1, d dt n2 vbr vvg p-acp pn31:
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and the fruit have their sap, and life from it.
and the fruit have their sap, and life from it.
cc dt n1 vhb po32 n1, cc n1 p-acp pn31.
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So though Gods reconciling love lies under ground, and ye see it not, yet 'tis the Root of all your obedience, of all your sanctification.
So though God's reconciling love lies under ground, and you see it not, yet it's the Root of all your Obedience, of all your sanctification.
av c-acp npg1 n-vvg n1 vvz p-acp n1, cc pn22 vvb pn31 xx, av pn31|vbz dt n1 pp-f d po22 n1, pp-f d po22 n1.
(22) sermon (DIV3)
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Ye may observe therefore, that in the Epistle to the Romans, to the Galatians, to the Hebrews; when the Apostle would stir up the Romans, Galatians, Hebrews to holiness of life:
You may observe Therefore, that in the Epistle to the Roman, to the Galatians, to the Hebrews; when the Apostle would stir up the Roman, Galatians, Hebrews to holiness of life:
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(22) sermon (DIV3)
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that he laies his Exhortation upon the Doctrine of freegrace, love, justification by faith alone, and the sulness of Christs satisfaction for poor unworthy sinners.
that he lays his Exhortation upon the Doctrine of Free grace, love, justification by faith alone, and the sulness of Christ satisfaction for poor unworthy Sinners.
cst pns31 vvz po31 n1 p-acp dt n1 pp-f n1, n1, n1 p-acp n1 av-j, cc dt n1 pp-f npg1 n1 p-acp j j n2.
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In the book of the Romans, he begins to state the Doctrine of free justification of sinners: and remission by Christ alone.
In the book of the Roman, he begins to state the Doctrine of free justification of Sinners: and remission by christ alone.
p-acp dt n1 pp-f dt njp2, pns31 vvz p-acp n1 dt n1 pp-f j n1 pp-f n2: cc n1 p-acp np1 av-j.
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In the book of the Galatians, he begins with free-remission of sins, and justification by faith alone:
In the book of the Galatians, he begins with Free remission of Sins, and justification by faith alone:
p-acp dt n1 pp-f dt np1, pns31 vvz p-acp n1 pp-f n2, cc n1 p-acp n1 av-j:
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So in the book of the Hebrews: But the end and conclusion of all these Epistles to the Romans, Galatians, Hebrewes, is, Obedience, Repentance, and holiness of life.
So in the book of the Hebrews: But the end and conclusion of all these Epistles to the Roman, Galatians, Hebrews, is, obedience, Repentance, and holiness of life.
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(22) sermon (DIV3)
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As if this were the great Root that all our obedience did grow upon, even free remission of sins, and Justification by faith alone.
As if this were the great Root that all our Obedience did grow upon, even free remission of Sins, and Justification by faith alone.
p-acp cs d vbdr dt j vvi cst d po12 n1 vdd vvi p-acp, av j n1 pp-f n2, cc n1 p-acp n1 av-j.
(22) sermon (DIV3)
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And if justificiation do go before our sanctification, then of Necessity there must be an approaching of the Kingdom of Heaven to us,
And if justificiation do go before our sanctification, then of Necessity there must be an approaching of the Kingdom of Heaven to us,
cc cs n1 vdb vvi p-acp po12 n1, av pp-f n1 a-acp vmb vbi dt j-vvg pp-f dt n1 pp-f n1 p-acp pno12,
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before we do come to it.
before we do come to it.
c-acp pns12 vdb vvi p-acp pn31.
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Give me leave to give you Two, or Three Reasons of it, and so I will come to the Application.
Give me leave to give you Two, or Three Reasons of it, and so I will come to the Application.
vvb pno11 n1 pc-acp vvi pn22 crd, cc crd n2 pp-f pn31, cc av pns11 vmb vvi p-acp dt n1.
(22) sermon (DIV3)
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First of all, God doth so order things in the dispensations ons of his grace,
First of all, God does so order things in the dispensations ons of his grace,
ord pp-f d, np1 vdz av vvi n2 p-acp dt n2 a-acp pp-f po31 n1,
(22) sermon (DIV3)
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and administration thereof, as that he may be known to be God, Jehovah, that all flesh may see his glory.
and administration thereof, as that he may be known to be God, Jehovah, that all Flesh may see his glory.
cc n1 av, c-acp cst pns31 vmb vbi vvn pc-acp vbi np1, np1, cst d n1 vmb vvi po31 n1.
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What is the glory of God? His free-grace is his glory.
What is the glory of God? His Free grace is his glory.
q-crq vbz dt n1 pp-f np1? po31 n1 vbz po31 n1.
(22) sermon (DIV3)
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And therefore ye shall observe, that when Moses begs to see Gods glory, Lord (saies he) show me thy glory. The Lord made him this answer, Moses, would'st thou see my glory? What? otherwise than thou hast seen it in the Mount? Moses, here is my glory:
And Therefore you shall observe, that when Moses begs to see God's glory, Lord (Says he) show me thy glory. The Lord made him this answer, Moses, Wouldst thou see my glory? What? otherwise than thou hast seen it in the Mount? Moses, Here is my glory:
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(22) sermon (DIV3)
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I will have mercy on whom I will have mercy: The Lord read him a lecture of his freegrace:I will have mercy on whom I will have mercy: The Lord read him a lecture of his Free grace:
pns11 vmb vhi n1 p-acp ro-crq pns11 vmb vhi n1: dt n1 vvb pno31 dt n1 pp-f po31 n1:
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Moses, here's my glory, my free-grace is my glory. And how can Gods freegrace be more seen, and manifest than in such a way.Moses, here's my glory, my Free grace is my glory. And how can God's Free grace be more seen, and manifest than in such a Way.
np1, av|vbz po11 n1, po11 n1 vbz po11 n1. cc q-crq vmb ng1 n1 vbi av-dc vvn, cc j cs p-acp d dt n1.
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Causing the Kingdom of Heaven, of grace, and free remission to draw neer to us, even before we do stir towards it.
Causing the Kingdom of Heaven, of grace, and free remission to draw near to us, even before we do stir towards it.
vvg dt n1 pp-f n1, pp-f n1, cc j n1 pc-acp vvi av-j p-acp pno12, av c-acp pns12 vdb vvi p-acp pn31.
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Secondly, God does so order things in the dispensations of his grace, as that men may be made the most gracious.
Secondly, God does so order things in the dispensations of his grace, as that men may be made the most gracious.
ord, np1 vdz av vvi n2 p-acp dt n2 pp-f po31 n1, c-acp d n2 vmb vbi vvn dt av-ds j.
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The sight of Gods grace, wil make a man gractions:
The sighed of God's grace, will make a man gractions:
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the more ye see the grace of God in Christ, the more gractious ye wil be.
the more you see the grace of God in christ, the more gractious you will be.
dt av-dc pn22 vvb dt n1 pp-f np1 p-acp np1, dt av-dc j pn22 vmb vbi.
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And pray mark that instance which ye have in the 7. of Luke: (the same that Inamed before) consider it well, at the 37. verse, Behold, a woman in the City which was a sinner (it seems she was a very wicked woman, a sinner) when she knew that Jesus Christ sate at meat in the Pharisees house, brought an Alabaster box of ointment,
And pray mark that instance which you have in the 7. of Lycia: (the same that Inamed before) Consider it well, At the 37. verse, Behold, a woman in the city which was a sinner (it seems she was a very wicked woman, a sinner) when she knew that jesus christ sat At meat in the Pharisees house, brought an Alabaster box of ointment,
cc vvb vvb d n1 r-crq pn22 vhb p-acp dt crd pp-f av: (dt d cst vvd a-acp) vvb pn31 av, p-acp dt crd n1, vvb, dt n1 p-acp dt n1 r-crq vbds dt n1 (pn31 vvz pns31 vbds dt j j n1, dt n1) c-crq pns31 vvd cst np1 np1 vvd p-acp n1 p-acp dt np2 n1, vvd dt n1 n1 pp-f n1,
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and stood at his feet behind him weeping, and began to wash his seet with teares,
and stood At his feet behind him weeping, and began to wash his seet with tears,
cc vvd p-acp po31 n2 p-acp pno31 vvg, cc vvd pc-acp vvi po31 vvi|pn31 p-acp n2,
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and did wipe them with the haires of her head, and kissed his feet, and anointed them with the ointment. and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.
cc vdd vvi pno32 p-acp dt n2 pp-f po31 n1, cc vvd po31 n2, cc vvd pno32 p-acp dt n1.
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What's the reason of this? Saies our Saviour Christ, I say unto thee, (at the 47. verse) Her sins, which are many, are forgiven her, for she loved much.
What's the reason of this? Says our Saviour christ, I say unto thee, (At the 47. verse) Her Sins, which Are many, Are forgiven her, for she loved much.
q-crq|vbz dt n1 pp-f d? vvz po12 n1 np1, pns11 vvb p-acp pno21, (p-acp dt crd n1) po31 n2, r-crq vbr d, vbr vvn pno31, c-acp pns31 vvd av-d.
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She wept much, because she loved much: and she loved much, because much was forgiven her.
She wept much, Because she loved much: and she loved much, Because much was forgiven her.
pns31 vvd av-d, c-acp pns31 vvd av-d: cc pns31 vvd av-d, c-acp d vbds vvn pno31.
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The Papists and those that do follow them say indeed, That her forgiveness was a fruit of her love:
The Papists and those that do follow them say indeed, That her forgiveness was a fruit of her love:
dt njp2 cc d cst vdb vvi pno32 vvi av, cst po31 n1 vbds dt n1 pp-f po31 n1:
(22) sermon (DIV3)
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because 'tis said here, Her sins, which are many, are forgiven, for she loved much. But good people makr it, and you-will find, that first of all there is forgivenss, and thereupon the woman loved:
Because it's said Here, Her Sins, which Are many, Are forgiven, for she loved much. But good people makr it, and you-will find, that First of all there is forgivenss, and thereupon the woman loved:
c-acp pn31|vbz vvn av, po31 n2, r-crq vbr d, vbr vvn, c-acp pns31 vvd av-d. p-acp j n1 vvi pn31, cc j vvi, cst ord pp-f d pc-acp vbz n1, cc av dt n1 vvd:
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and her loving much, was but a sign of her being much forgiven. For this is sutable with the latter end of the 47. verse:
and her loving much, was but a Signen of her being much forgiven. For this is suitable with the latter end of the 47. verse:
cc po31 j-vvg av-d, vbds p-acp dt n1 pp-f po31 vbg d vvn. p-acp d vbz j p-acp dt d n1 pp-f dt crd n1:
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Her sins, which are many, are forgiven, for she loved much. Much forgivenss is the ground of loving much:Her Sins, which Are many, Are forgiven, for she loved much. Much forgivenss is the ground of loving much:
po31 n2, r-crq vbr d, vbr vvn, c-acp pns31 vvd av-d. d n1 vbz dt n1 pp-f vvg av-d:
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and loving much, is a fign of much forgiveness: for it follows, But to whom little is forgiven, the same loveth little.
and loving much, is a fign of much forgiveness: for it follows, But to whom little is forgiven, the same loves little.
cc vvg av-d, vbz dt n1 pp-f d n1: c-acp pn31 vvz, cc-acp p-acp ro-crq j vbz vvn, dt d vvz av-j.
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And this sutes also with the Parable that ye have before, at the 41. and the 42. and the 43. verses. (Which is brought in upon occasion of this womans loving thus much.) A certain Creditor had two debtors:
And this suits also with the Parable that you have before, At the 41. and the 42. and the 43. Verses. (Which is brought in upon occasion of this woman's loving thus much.) A certain Creditor had two debtors:
cc d n2 av p-acp dt n1 cst pn22 vhb a-acp, p-acp dt crd cc dt crd cc dt crd n2. (r-crq vbz vvn p-acp p-acp n1 pp-f d ng1 vvg av av-d.) dt j n1 vhd crd n2:
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the one ought five hundred pence, and the other fifty: and when they had nothing to pay, he frankly forgave them both.
the one ought five hundred pence, and the other fifty: and when they had nothing to pay, he frankly forgave them both.
dt pi vmd crd crd n2, cc dt j-jn crd: cc c-crq pns32 vhd pix pc-acp vvi, pns31 av-j vvd pno32 d.
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Tell me therefore, which of them will love him most? Simon answered and said, I suppose that he to whom he forgave most. Tell me Therefore, which of them will love him most? Simon answered and said, I suppose that he to whom he forgave most.
vvb pno11 av, r-crq pp-f pno32 vmb vvi pno31 av-ds? np1 vvd cc vvd, pns11 vvb cst pns31 p-acp ro-crq pns31 vvd av-ds.
(22) sermon (DIV3)
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Marke the scope of the parable, and you will find it is to show, That love flows from forgiveness.
Mark the scope of the parable, and you will find it is to show, That love flows from forgiveness.
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The Papists, (and others that cleave to them) therefore, go against the scope of this Parable.
The Papists, (and Others that cleave to them) Therefore, go against the scope of this Parable.
dt njp2, (cc ng2-jn cst vvb p-acp pno32) av, vvb p-acp dt n1 pp-f d n1.
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And now my beloved, if all our love be upon forgiveness, and forgiveness goes first; Oh! what free-grace is here? We Repent, and we Weep because we love;
And now my Beloved, if all our love be upon forgiveness, and forgiveness Goes First; Oh! what Free grace is Here? We repent, and we Weep Because we love;
cc av po11 j-vvn, cs d po12 n1 vbi p-acp n1, cc n1 vvz ord; uh q-crq n1 vbz av? pns12 vvb, cc pns12 vvb c-acp pns12 vvb;
(22) sermon (DIV3)
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and we love because we are forgiven: but forgiveness goes first: Oh! what grace! and love is here!
and we love Because we Are forgiven: but forgiveness Goes First: Oh! what grace! and love is Here!
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Paul was so taken with this, that to me he seems to be more taken with it,Paul was so taken with this, that to me he seems to be more taken with it,
np1 vbds av vvn p-acp d, cst p-acp pno11 pns31 vvz pc-acp vbi av-dc vvn p-acp pn31,
(22) sermon (DIV3)
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than with the vision that he had in the third Heaven, saies he, I knew a man (whether in the body, or out of the body) a man (saies he) wrapt up into the third Heaven,
than with the vision that he had in the third Heaven, Says he, I knew a man (whither in the body, or out of the body) a man (Says he) wrapped up into the third Heaven,
cs p-acp dt n1 cst pns31 vhd p-acp dt ord n1, vvz pns31, pns11 vvd dt n1 (cs p-acp dt n1, cc av pp-f dt n1) dt n1 (vvz pns31) vvd a-acp p-acp dt ord n1,
(22) sermon (DIV3)
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and heard unspeakable words, which is not lawful to be uttered. And this Paul speaks of but once.and herd unspeakable words, which is not lawful to be uttered. And this Paul speaks of but once.
cc vvd j n2, r-crq vbz xx j pc-acp vbi vvn. cc d np1 vvz pp-f p-acp a-acp.
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But saies Paul, I was a blasphenter, I was a persecutor; but I obtained mercy: This story he tels three times:
But Says Paul, I was a blasphenter, I was a persecutor; but I obtained mercy: This story he tells three times:
p-acp vvz np1, pns11 vbds dt n1, pns11 vbds dt n1; cc-acp pns11 vvd n1: d n1 pns31 vvz crd n2:
(22) sermon (DIV3)
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he tels the other story but one time; but this story, this story of free grace;
he tells the other story but one time; but this story, this story of free grace;
pns31 vvz dt j-jn n1 p-acp crd n1; cc-acp d n1, d n1 pp-f j n1;
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how he was a blasphemer, and a persecutor, and how he obtain'd mercy; this was never out of his mind.
how he was a blasphemer, and a persecutor, and how he obtained mercy; this was never out of his mind.
c-crq pns31 vbds dt n1, cc dt n1, cc c-crq pns31 vvd n1; d vbds av-x av pp-f po31 n1.
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As if he were more refresh't with the thought of this, than with the other. And I pray what then? Do but observe Paul, who gracious he is: how humble he is: how thankful he is: how ready to serve Christ:
As if he were more refreshed with the Thought of this, than with the other. And I pray what then? Do but observe Paul, who gracious he is: how humble he is: how thankful he is: how ready to serve christ:
p-acp cs pns31 vbdr av-dc vvn p-acp dt n1 pp-f d, cs p-acp dt n-jn. cc pns11 vvb r-crq av? vdb p-acp vvi np1, r-crq j pns31 vbz: c-crq j pns31 vbz: c-crq j pns31 vbz: c-crq j p-acp vvb np1:
(22) sermon (DIV3)
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how ready to serve the Churches for Christ: how ready to suffer for Christ upon all occasions:
how ready to serve the Churches for christ: how ready to suffer for christ upon all occasions:
c-crq j p-acp vvb dt n2 p-acp np1: c-crq j p-acp vvb p-acp np1 p-acp d n2:
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Oh! how gracious did this make him.
Oh! how gracious did this make him.
uh q-crq j vdd d vvi pno31.
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Thus 'tis with a poor soul, that hath tasted of the free-grace of God in Christ;
Thus it's with a poor soul, that hath tasted of the Free grace of God in christ;
av pn31|vbz p-acp dt j n1, cst vhz vvn pp-f dt n1 pp-f np1 p-acp np1;
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the heart is more taken herewithal, than with the thoughts of Heaven: Ah, saies a poor soul, I was going on in such a sinful way;
the heart is more taken herewithal, than with the thoughts of Heaven: Ah, Says a poor soul, I was going on in such a sinful Way;
dt n1 vbz av-dc vvn av, cs p-acp dt n2 pp-f n1: uh, vvz dt j n1, pns11 vbds vvg a-acp p-acp d dt j n1;
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or I lay sleeping and snorting in my sins;
or I lay sleeping and snorting in my Sins;
cc pns11 vvb vvg cc vvg p-acp po11 n2;
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and I know not how, before ever I was aware, the Kingdom of Heaven did approach unto me,
and I know not how, before ever I was aware, the Kingdom of Heaven did approach unto me,
cc pns11 vvb xx c-crq, c-acp av pns11 vbds j, dt n1 pp-f n1 vdd vvi p-acp pno11,
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and the Lord in his free-grace showed mercy to my family, and to my poor soul:
and the Lord in his Free grace showed mercy to my family, and to my poor soul:
cc dt n1 p-acp po31 n1 vvd n1 p-acp po11 n1, cc p-acp po11 j n1:
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Oh! therefore, any thing for Jesus Christ; Oh! I will spend, and be spent, Oh! any thing for Jesus Christ.
Oh! Therefore, any thing for jesus christ; Oh! I will spend, and be spent, Oh! any thing for jesus christ.
uh av, d n1 p-acp np1 np1; uh pns11 vmb vvi, cc vbi vvn, uh d n1 p-acp np1 np1.
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The sight of Gods grace, does make one gracious;
The sighed of God's grace, does make one gracious;
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and therefore Christ does take this way, Causing the Kingdom of Heaven, grace, and free remission, to approach first unto us,
and Therefore christ does take this Way, Causing the Kingdom of Heaven, grace, and free remission, to approach First unto us,
cc av np1 vdz vvi d n1, vvg dt n1 pp-f n1, n1, cc j n1, pc-acp vvi ord p-acp pno12,
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before we do draw neer to it. There is one Reason more, I will but name it.
before we do draw near to it. There is one Reason more, I will but name it.
c-acp pns12 vdb vvi av-j p-acp pn31. pc-acp vbz crd n1 av-dc, pns11 vmb cc-acp vvi pn31.
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Christ does so order things in the dispensations of his grace, that no flesh might glory in it selfe,
christ does so order things in the dispensations of his grace, that no Flesh might glory in it self,
np1 vdz av vvi n2 p-acp dt n2 pp-f po31 n1, cst dx n1 vmd vvi p-acp pn31 n1,
(22) sermon (DIV3)
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or in any thing that it hath, or doth: that no flesh might rest in any duty, in any service, in any suffering;
or in any thing that it hath, or does: that no Flesh might rest in any duty, in any service, in any suffering;
cc p-acp d n1 cst pn31 vhz, cc vdz: d dx n1 vmd vvi p-acp d n1, p-acp d n1, p-acp d n1;
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but only upon grace, upon Christ alone. Beloved! we are very unwilling to come unto any duty;
but only upon grace, upon christ alone. beloved! we Are very unwilling to come unto any duty;
cc-acp av-j p-acp n1, p-acp np1 av-j. j-vvn! pns12 vbr av j pc-acp vvi p-acp d n1;
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and when we have done, we are then as apt to rest upon it, as ever we were unwilling to come unto it.
and when we have done, we Are then as apt to rest upon it, as ever we were unwilling to come unto it.
cc c-crq pns12 vhb vdn, pns12 vbr av p-acp j pc-acp vvi p-acp pn31, c-acp av pns12 vbdr j pc-acp vvi p-acp pn31.
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But what's the reason that men are so apt to rest upon their duties, but because there are these secret thoughts, that they come to Christ,
But what's the reason that men Are so apt to rest upon their duties, but Because there Are these secret thoughts, that they come to christ,
cc-acp q-crq|vbz dt n1 cst n2 vbr av j pc-acp vvi p-acp po32 n2, cc-acp c-acp pc-acp vbr d j-jn n2, cst pns32 vvb p-acp np1,
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before he does come to them.
before he does come to them.
c-acp pns31 vdz vvi p-acp pno32.
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Let the heart be possest with this truth, That Jesus Christ, and the Kingdom of Heaven,
Let the heart be possessed with this truth, That jesus christ, and the Kingdom of Heaven,
vvb dt n1 vbb vvn p-acp d n1, cst np1 np1, cc dt n1 pp-f n1,
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and of free-grace, does approach unto us, and come neer to us, before we draw neer to it.
and of Free grace, does approach unto us, and come near to us, before we draw near to it.
cc pp-f n1, vdz vvi p-acp pno12, cc vvb av-j p-acp pno12, c-acp pns12 vvb av-j p-acp pn31.
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And then he will not rest so much upon what he is, doth, or suffereth. A man in this case is like unto a Silk-worme;
And then he will not rest so much upon what he is, does, or suffers. A man in this case is like unto a Silkworm;
cc av pns31 vmb xx vvi av av-d p-acp r-crq pns31 vbz, vdz, cc vvz. dt n1 p-acp d n1 vbz av-j p-acp dt n1;
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you know how 'tis with that worme: it makes a fine web, a fine work;
you know how it's with that worm: it makes a fine web, a fine work;
pn22 vvb c-crq pn31|vbz p-acp d n1: pn31 vvz dt j n1, dt j n1;
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and when it hath done, it dies in it, afterward it eats a hole through the work,
and when it hath done, it die in it, afterwards it eats a hold through the work,
cc c-crq pn31 vhz vdn, pn31 vvz p-acp pn31, av pn31 vvz dt n1 p-acp dt n1,
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and it comes out with wings, a quite other creature than it went into it. So it is with a poor Christian:
and it comes out with wings, a quite other creature than it went into it. So it is with a poor Christian:
cc pn31 vvz av p-acp n2, dt av j-jn n1 cs pn31 vvd p-acp pn31. av pn31 vbz p-acp dt j np1:
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he makes a fine work of duty, and then he dies in it;
he makes a fine work of duty, and then he die in it;
pns31 vvz dt j n1 pp-f n1, cc av pns31 vvz p-acp pn31;
(22) sermon (DIV3)
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but through the manifestations of Gods free grace, he does, as it were, eat a hole through all,
but through the manifestations of God's free grace, he does, as it were, eat a hold through all,
cc-acp p-acp dt n2 pp-f n2 j n1, pns31 vdz, c-acp pn31 vbdr, vvb dt n1 p-acp d,
(22) sermon (DIV3)
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and he comes out with wings flying away from his duties, not so as to neglect the performance of them,
and he comes out with wings flying away from his duties, not so as to neglect the performance of them,
cc pns31 vvz av p-acp n2 vvg av p-acp po31 n2, xx av c-acp pc-acp vvi dt n1 pp-f pno32,
(22) sermon (DIV3)
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but so, as not to rest upon them: flyes away from (in regard of resting upon any) duty;
but so, as not to rest upon them: flies away from (in regard of resting upon any) duty;
cc-acp av, c-acp xx pc-acp vvi p-acp pno32: n2 av p-acp (p-acp n1 pp-f vvg p-acp d) n1;
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and only upon this ground, because (saies he) God did draw neer to me, grace did draw neer to me, mercy did draw neer to me,
and only upon this ground, Because (Says he) God did draw near to me, grace did draw near to me, mercy did draw near to me,
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(22) sermon (DIV3)
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before ever I drew neer to it:
before ever I drew near to it:
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and therefore why should I rest upon any duty, performe it I will, but through grace I will not rest upon it. By way of Application;
and Therefore why should I rest upon any duty, perform it I will, but through grace I will not rest upon it. By Way of Application;
cc av q-crq vmd pns11 vvi p-acp d n1, vvb pn31 pns11 vmb, cc-acp p-acp n1 pns11 vmb xx vvi p-acp pn31. p-acp n1 pp-f n1;
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Let us I pray consider with our selves, whether God hath dealt thus by our souls or no: Let us I pray Consider with our selves, whither God hath dealt thus by our Souls or no:
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Hath the Kingdom of Heaven approch't, and drawn neer unto us, before we drew neer to it? if not,
Hath the Kingdom of Heaven approached, and drawn near unto us, before we drew near to it? if not,
vhz dt n1 pp-f n1 vvd, cc vvn av-j p-acp pno12, c-acp pns12 vvd av-j p-acp pn31? cs xx,
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truly (for ought that I know) we are yet under the Law: and all our mournings, and walkings Heaven-ward, they are but Legal:
truly (for ought that I know) we Are yet under the Law: and all our mournings, and walkings Heavenward, they Are but Legal:
av-j (c-acp pi cst pns11 vvb) pns12 vbr av p-acp dt n1: cc d po12 n2, cc n2-vvg n1, pns32 vbr p-acp j:
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If God love you indeed, He shews kindness, and mercy to you, before you do come to him.
If God love you indeed, He shows kindness, and mercy to you, before you do come to him.
cs np1 vvb pn22 av, pns31 vvz n1, cc n1 p-acp pn22, c-acp pn22 vdb vvi p-acp pno31.
(22) sermon (DIV3)
575
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3807
'Tis with Gods darlings, as 'tis with the worlds-darlings.
It's with God's darlings, as it's with the worlds-darlings.
pn31|vbz p-acp ng1 n2-jn, c-acp pn31|vbz p-acp dt j.
(22) sermon (DIV3)
576
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3808
You have some men take a great deal of pains, rise early, and go to bed late,
You have Some men take a great deal of pains, rise early, and go to Bed late,
pn22 vhb d n2 vvb dt j n1 pp-f n2, vvb av-j, cc vvb pc-acp vvi av-j,
(22) sermon (DIV3)
576
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3809
and yet the world does not smile upon them: these are the world's enemies. Some take pains, and grow rich thereby;
and yet the world does not smile upon them: these Are the world's enemies. some take pains, and grow rich thereby;
cc av dt n1 vdz xx vvi p-acp pno32: d vbr dt ng1 n2. d vvb n2, cc vvb j av;
(22) sermon (DIV3)
576
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3810
these are the worlds friends, Others there are again, that before ever they take any pains the Lord is upon them with the worlds blessings; these are the worlds darlings.
these Are the world's Friends, Others there Are again, that before ever they take any pains the Lord is upon them with the world's blessings; these Are the world's darlings.
d vbr dt ng1 n2, n2-jn pc-acp vbr av, cst p-acp av pns32 vvb d n2 dt n1 vbz p-acp pno32 p-acp dt ng1 n2; d vbr dt ng1 n2-jn.
(22) sermon (DIV3)
576
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3811
So I say, God hath his darlings;
So I say, God hath his darlings;
av pns11 vvb, np1 vhz po31 n2-jn;
(22) sermon (DIV3)
576
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3812
and if thou art one of Gods darlings, He does cause the Kingdom of Heaven, Grace,
and if thou art one of God's darlings, He does cause the Kingdom of Heaven, Grace,
cc cs pns21 vb2r crd pp-f npg1 n2-jn, pns31 vdz vvi dt n1 pp-f n1, n1,
(22) sermon (DIV3)
576
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3813
and Free-remission to appear and draw neer unto thy soul, even before thou dost draw neer to it.
and Free remission to appear and draw near unto thy soul, even before thou dost draw near to it.
cc n1 pc-acp vvi cc vvi av-j p-acp po21 n1, av c-acp pns21 vd2 vvi av-j p-acp pn31.
(22) sermon (DIV3)
576
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3814
Hath God dealt thus by any of you? Oh! contemplate, consider seriously the sweetness of this grace. Beloved! preventing grace, is sweet grace.
Hath God dealt thus by any of you? Oh! contemplate, Consider seriously the sweetness of this grace. beloved! preventing grace, is sweet grace.
vhz np1 vvn av p-acp d pp-f pn22? uh vvi, vvb av-j dt n1 pp-f d n1. j-vvn! vvg n1, vbz j n1.
(22) sermon (DIV3)
576
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3815
The Lord gave a Grown, a Kingdom to David; but the best Pearle in all the Crown, that his eye was most upon, was Gods preventing mercy:
The Lord gave a Grown, a Kingdom to David; but the best Pearl in all the Crown, that his eye was most upon, was God's preventing mercy:
dt n1 vvd dt vvn, dt n1 p-acp np1; p-acp dt js n1 p-acp d dt n1, cst po31 n1 vbds av-ds p-acp, vbds ng1 vvg n1:
(22) sermon (DIV3)
576
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3816
Lord (saies he) thou hast prevented me with the goodness of thy blessing. As if he had said thus; Lord (Says he) thou hast prevented me with the Goodness of thy blessing. As if he had said thus;
n1 (vvz pns31) pns21 vh2 vvn pno11 p-acp dt n1 pp-f po21 n1. c-acp cs pns31 vhd vvn av;
(22) sermon (DIV3)
576
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3817
Lord, thou hast not only given me a kingdom, made me a King over thy people;
Lord, thou hast not only given me a Kingdom, made me a King over thy people;
n1, pns21 vh2 xx av-j vvn pno11 dt n1, vvd pno11 dt n1 p-acp po21 n1;
(22) sermon (DIV3)
576
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3818
but when I was a poor Shepheard, keeping my fathers sheep: thou diddest prevent me with thy love.
but when I was a poor Shepherd, keeping my Father's sheep: thou didst prevent me with thy love.
cc-acp c-crq pns11 vbds dt j n1, vvg po11 ng1 n1: pns21 vdd2 vvi pno11 p-acp po21 n1.
(22) sermon (DIV3)
576
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3819
So may a poor soul say, Ah, Lord, thou hast not only given me a kingdom,
So may a poor soul say, Ah, Lord, thou hast not only given me a Kingdom,
av vmb dt j n1 vvi, uh, n1, pns21 vh2 xx av-j vvn pno11 dt n1,
(22) sermon (DIV3)
576
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3820
but thou hast prevented me with thy love.
but thou hast prevented me with thy love.
cc-acp pns21 vh2 vvn pno11 p-acp po21 n1.
(22) sermon (DIV3)
576
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3821
'Tis a great matter, that the great God of Heaven and Earth should answer our prayers, give us any mercy upon our request:
It's a great matter, that the great God of Heaven and Earth should answer our Prayers, give us any mercy upon our request:
pn31|vbz dt j n1, cst dt j n1 pp-f n1 cc n1 vmd vvi po12 n2, vvb pno12 d n1 p-acp po12 n1:
(22) sermon (DIV3)
576
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3822
I, but that the Lord should give us the greatest mercie before we come for it.
I, but that the Lord should give us the greatest mercy before we come for it.
pns11, cc-acp cst dt n1 vmd vvi pno12 dt js n1 c-acp pns12 vvb p-acp pn31.
(22) sermon (DIV3)
576
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3823
Pray good people mark it a little, Ye shall observe, that the greatest mercies that ye have;
prey good people mark it a little, You shall observe, that the greatest Mercies that you have;
n1 j n1 vvb pn31 dt j, pn22 vmb vvi, cst dt js n2 cst pn22 vhb;
(22) sermon (DIV3)
576
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3824
ye have them, and they are given unto you before you come for them. There are some great mercies that a Christian hath:
you have them, and they Are given unto you before you come for them. There Are Some great Mercies that a Christian hath:
pn22 vhb pno32, cc pns32 vbr vvn p-acp pn22 c-acp pn22 vvb p-acp pno32. pc-acp vbr d j n2 cst dt njp vhz:
(22) sermon (DIV3)
576
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3825
as Conversion of his soul, Justification, Remission of sin: Some lesser mercies;
as Conversion of his soul, Justification, Remission of since: some lesser Mercies;
p-acp n1 pp-f po31 n1, n1, n1 pp-f n1: d jc n2;
(22) sermon (DIV3)
576
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3826
as comfort, and peace, and outward plenty. As for these lesser mercies, God gives them when we do come for them:
as Comfort, and peace, and outward plenty. As for these lesser Mercies, God gives them when we do come for them:
c-acp n1, cc n1, cc j n1. c-acp p-acp d jc n2, np1 vvz pno32 c-crq pns12 vdb vvi p-acp pno32:
(22) sermon (DIV3)
576
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3827
but as for the great Mercies; Remission of sin; Justification of our persons;
but as for the great mercies; Remission of since; Justification of our Persons;
cc-acp c-acp p-acp dt j n2; n1 pp-f n1; n1 pp-f po12 n2;
(22) sermon (DIV3)
576
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3828
Conversion of our souls, God is upon us with these mercies before we come for them: Oh! what grace is here!Conversion of our Souls, God is upon us with these Mercies before we come for them: Oh! what grace is Here!
n1 pp-f po12 n2, np1 vbz p-acp pno12 p-acp d n2 c-acp pns12 vvb p-acp pno32: uh q-crq n1 vbz av!
(22) sermon (DIV3)
576
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3829
Oh! what glorious, rich grace is here!
Oh! what glorious, rich grace is Here!
uh q-crq j, j n1 vbz av!
(22) sermon (DIV3)
576
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3830
What! shall be not stand and admire at the glory of this free grace of God in Jesus Christ! You will say unto me:
What! shall be not stand and admire At the glory of this free grace of God in jesus christ! You will say unto me:
uh vmb vbi xx vvi cc vvi p-acp dt n1 pp-f d j n1 pp-f np1 p-acp np1 np1! pn22 vmb vvi p-acp pno11:
(22) sermon (DIV3)
576
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3831
But suppose this, that the Lord hath brought the Kingdom of Heaven neer to me, and my family before I did come to it:
But suppose this, that the Lord hath brought the Kingdom of Heaven near to me, and my family before I did come to it:
cc-acp vvb d, cst dt n1 vhz vvn dt n1 pp-f n1 av-j p-acp pno11, cc po11 n1 c-acp pns11 vdd vvi p-acp pn31:
(22) sermon (DIV3)
577
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3832
for I must confess, that I have tasted, and drunk deeply of Gods preventing love: Oh! how graciously hath God dealt by our poor family!
for I must confess, that I have tasted, and drunk deeply of God's preventing love: Oh! how graciously hath God dealt by our poor family!
c-acp pns11 vmb vvi, cst pns11 vhb vvn, cc vvn av-jn pp-f n2 vvg n1: uh c-crq av-j vhz np1 vvn p-acp po12 j n1!
(22) sermon (DIV3)
577
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3833
wee were a poor, ignorant family; and the Lord shewed mercy to our family when we little thought of it:
we were a poor, ignorant family; and the Lord showed mercy to our family when we little Thought of it:
pns12 vbdr dt j, j n1; cc dt n1 vvd n1 p-acp po12 n1 c-crq pns12 j n1 pp-f pn31:
(22) sermon (DIV3)
577
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3834
to such a Child, to such a Servant, to such a Friend, to mine own soul.
to such a Child, to such a Servant, to such a Friend, to mine own soul.
p-acp d dt n1, p-acp d dt n1, p-acp d dt n1, p-acp po11 d n1.
(22) sermon (DIV3)
577
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3835
Indeed this is true, That the Kingdom of Heaven hath approch't unto me, drawn neer unto me before I drew neer to it;
Indeed this is true, That the Kingdom of Heaven hath approached unto me, drawn near unto me before I drew near to it;
np1 d vbz j, cst dt n1 pp-f n1 vhz vvn p-acp pno11, vvn av-j p-acp pno11 c-acp pns11 vvd av-j p-acp pn31;
(22) sermon (DIV3)
577
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3836
Oh! what is my duty now, that does flow from hence? Let me tell you: First of all;
Oh! what is my duty now, that does flow from hence? Let me tell you: First of all;
uh q-crq vbz po11 n1 av, cst vdz vvi p-acp av? vvb pno11 vvi pn22: ord pp-f d;
(22) sermon (DIV3)
577
Page 234
3837
Be sooner at Heaven gate with your duties hereafter, than ever you were before. Be sooner At Heaven gate with your duties hereafter, than ever you were before.
vbr av-c p-acp n1 n1 p-acp po22 n2 av, cs av pn22 vbdr a-acp.
(22) sermon (DIV3)
579
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3838
When as a Master comes into his servants Chamber in the morning, and takes him abed:
When as a Master comes into his Servants Chamber in the morning, and Takes him abed:
c-crq c-acp dt n1 vvz p-acp po31 ng1 n1 p-acp dt n1, cc vvz pno31 av:
(22) sermon (DIV3)
579
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3839
if the servant have any ingenuity, the servant saies, this my Masters coming thus early, is plainly a rebuke to my sloth;
if the servant have any ingenuity, the servant Says, this my Masters coming thus early, is plainly a rebuke to my sloth;
cs dt n1 vhb d n1, dt n1 vvz, d po11 n2 vvg av av-j, vbz av-j dt n1 p-acp po11 n1;
(22) sermon (DIV3)
579
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3840
and therfore (God willing) I will be up sooner another day.
and Therefore (God willing) I will be up sooner Another day.
cc av (np1 vvg) pns11 vmb vbi a-acp av-c j-jn n1.
(22) sermon (DIV3)
579
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3841
So now, when as the Lord does thus prevent us with his grace, and is at our bed-side with his grace,
So now, when as the Lord does thus prevent us with his grace, and is At our bedside with his grace,
av av, c-crq c-acp dt n1 vdz av vvi pno12 p-acp po31 n1, cc vbz p-acp po12 n1 p-acp po31 n1,
(22) sermon (DIV3)
579
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3842
when we lie sleeping, and never think of mercy, and grace; an ingenious soul should say thus:
when we lie sleeping, and never think of mercy, and grace; an ingenious soul should say thus:
c-crq pns12 vvb vvg, cc av-x vvb pp-f n1, cc n1; dt j n1 vmd vvi av:
(22) sermon (DIV3)
579
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3843
What is all this, but a plain rebuke to the slothfulness of my duty? Come, up prayer, up duty, oh my soul be up sooner:
What is all this, but a plain rebuke to the slothfulness of my duty? Come, up prayer, up duty, o my soul be up sooner:
q-crq vbz d d, cc-acp dt j n1 p-acp dt n1 pp-f po11 n1? np1, p-acp n1, p-acp n1, uh po11 n1 vbb a-acp av-c:
(22) sermon (DIV3)
579
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3844
Yea, through the Lords grace I will be up sooner at Heaven gate in duty than ever I was before:
Yea, through the lords grace I will be up sooner At Heaven gate in duty than ever I was before:
uh, p-acp dt n2 vvb pns11 vmb vbi a-acp av-c p-acp n1 n1 p-acp n1 cs av pns11 vbds a-acp:
(22) sermon (DIV3)
579
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3845
His preventing grace teaches me thus much, that I am not soon enough at Heaven gate with my duty.
His preventing grace Teaches me thus much, that I am not soon enough At Heaven gate with my duty.
po31 vvg n1 vvz pno11 av av-d, cst pns11 vbm xx av av-d p-acp n1 n1 p-acp po11 n1.
(22) sermon (DIV3)
579
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3846
Again, Hath the Lord prevented any of you with grace, and caused the Kingdom of Heaven to draw neer to you before you drew neer to it? Do you do the like:
Again, Hath the Lord prevented any of you with grace, and caused the Kingdom of Heaven to draw near to you before you drew near to it? Do you do the like:
av, vhz dt n1 vvd d pp-f pn22 p-acp n1, cc vvd dt n1 pp-f n1 pc-acp vvi av-j p-acp pn22 c-acp pn22 vvd av-j p-acp pn31? vdb pn22 vdb dt av-j:
(22) sermon (DIV3)
580
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3847
labour in your love to be like to Christ, to be like to God. labour in your love to be like to christ, to be like to God.
vvb p-acp po22 n1 pc-acp vbi j p-acp np1, pc-acp vbi j p-acp np1.
(22) sermon (DIV3)
580
Page 234
3848
We stand upon our terms when we have to deal with men, upon our terms of State.
We stand upon our terms when we have to deal with men, upon our terms of State.
pns12 vvb p-acp po12 n2 c-crq pns12 vhb pc-acp vvi p-acp n2, p-acp po12 n2 pp-f n1.
(22) sermon (DIV3)
580
Page 234
3849
had Jesus Christ stood upon terms of State when.
had jesus christ stood upon terms of State when.
vhd np1 np1 vvd p-acp n2 pp-f n1 c-crq.
(22) sermon (DIV3)
580
Page 234
3850
he came to save sinners, what had become of us? We say, we will forgive such a man for wrong done to us, upon his acknowledgement:
he Come to save Sinners, what had become of us? We say, we will forgive such a man for wrong done to us, upon his acknowledgement:
pns31 vvd pc-acp vvi n2, r-crq vhd vvn pp-f pno12? pns12 vvb, pns12 vmb vvi d dt n1 p-acp n-jn vdn p-acp pno12, p-acp po31 n1:
(22) sermon (DIV3)
580
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3851
Oh! but did Christ do so? Did not Christ prevent us? Beloved! ye see how 'tis with the water, it moves downward;
Oh! but did christ do so? Did not christ prevent us? beloved! you see how it's with the water, it moves downward;
uh cc-acp vdd np1 vdb av? vdd xx np1 vvi pno12? j-vvn! pn22 vvb c-crq pn31|vbz p-acp dt n1, pn31 vvz av-j;
(22) sermon (DIV3)
580
Page 235
3852
but if the fire get into it;
but if the fire get into it;
cc-acp cs dt n1 vvb p-acp pn31;
(22) sermon (DIV3)
580
Page 235
3853
if there be water in a pot, upon the fire, and fire get into the water, the fire makes it move upward, it moves according to the nature of the fire then.
if there be water in a pot, upon the fire, and fire get into the water, the fire makes it move upward, it moves according to the nature of the fire then.
cs pc-acp vbi n1 p-acp dt n1, p-acp dt n1, cc n1 vvb p-acp dt n1, dt n1 vvz pn31 vvi av-j, pn31 vvz vvg p-acp dt n1 pp-f dt n1 av.
(22) sermon (DIV3)
580
Page 235
3854
So now, if the love of Jesus Christ get into our hearts, it will make us move like unto Christ:
So now, if the love of jesus christ get into our hearts, it will make us move like unto christ:
av av, cs dt n1 pp-f np1 np1 vvi p-acp po12 n2, pn31 vmb vvi pno12 vvi av-j p-acp np1:
(22) sermon (DIV3)
580
Page 235
3855
How does the love of Jesus Christ move? Oh (saies Christ) Father forgive them, they know not what they do.
How does the love of jesus christ move? O (Says christ) Father forgive them, they know not what they do.
c-crq vdz dt n1 pp-f np1 np1 vvi? uh (vvz np1) n1 vvb pno32, pns32 vvb xx r-crq pns32 vdb.
(22) sermon (DIV3)
580
Page 235
3856
Christ did not stay for acknowledgement: a poor, and a low thing for a Christian; christ did not stay for acknowledgement: a poor, and a low thing for a Christian;
np1 vdd xx vvi p-acp n1: dt j, cc dt j n1 p-acp dt njp;
(22) sermon (DIV3)
580
Page 235
3857
Enough for a Heathen to say so, I will forgive such a man for wrong done to me upon his acknowledgment.
Enough for a Heathen to say so, I will forgive such a man for wrong done to me upon his acknowledgment.
av-d p-acp dt j-jn pc-acp vvi av, pns11 vmb vvi d dt n1 p-acp n-jn vdn p-acp pno11 p-acp po31 n1.
(22) sermon (DIV3)
580
Page 235
3858
Let our love be like unto Christs, and labour to prevent others with our love, as Jesus Christ hath prevented us.
Let our love be like unto Christ, and labour to prevent Others with our love, as jesus christ hath prevented us.
vvb po12 n1 vbi j p-acp npg1, cc n1 pc-acp vvi n2-jn p-acp po12 n1, c-acp np1 np1 vhz vvn pno12.
(22) sermon (DIV3)
580
Page 235
3859
Thirdly, Then let all men waith upon others, with all longsufforing, and patience, for their Conversion,
Thirdly, Then let all men waith upon Others, with all longsufforing, and patience, for their Conversion,
ord, av vvb d n2 n1 p-acp n2-jn, p-acp d vvg, cc n1, p-acp po32 n1,
(22) sermon (DIV3)
581
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3860
and the revelation of truth unto them. and the Revelation of truth unto them.
cc dt n1 pp-f n1 p-acp pno32.
(22) sermon (DIV3)
581
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3861
Thou art a Parent, and desirest thy Child may be Converted, and hast taken a great deal of pains with him for his Conversion,
Thou art a Parent, and Desirest thy Child may be Converted, and hast taken a great deal of pains with him for his Conversion,
pns21 vb2r dt n1, cc vv2 po21 n1 vmb vbi vvn, cc vh2 vvn dt j n1 pp-f n2 p-acp pno31 p-acp po31 n1,
(22) sermon (DIV3)
581
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3862
and yet it will not be.
and yet it will not be.
cc av pn31 vmb xx vbi.
(22) sermon (DIV3)
581
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3863
Thou art a governour of a family, and would'st fain have such a servant converted to Christ,
Thou art a governor of a family, and Wouldst fain have such a servant converted to christ,
pns21 vb2r dt n1 pp-f dt n1, cc vmd av-j vhi d dt n1 vvn p-acp np1,
(22) sermon (DIV3)
581
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3864
and hast taken a great deal of pains; and yet it won't be.
and hast taken a great deal of pains; and yet it won't be.
cc vh2 vvn dt j n1 pp-f n2; cc av pn31 vmbx vbi.
(22) sermon (DIV3)
581
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3865
A friend you have, and you would fain that he knew such a Truth, and much pains you have taken to beat such a Truth into him,
A friend you have, and you would fain that he knew such a Truth, and much pains you have taken to beatrice such a Truth into him,
dt n1 pn22 vhb, cc pn22 vmd av-j cst pns31 vvd d dt n1, cc d n2 pn22 vhb vvn pc-acp vvi d dt n1 p-acp pno31,
(22) sermon (DIV3)
581
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3866
and he don't take it, and you are ready to be angry:
and he don't take it, and you Are ready to be angry:
cc pns31 vdbx vvi pn31, cc pn22 vbr j pc-acp vbi j:
(22) sermon (DIV3)
581
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3867
but remember this, The Kingdom of Heaven draws neer to us before we draw neer to it:
but Remember this, The Kingdom of Heaven draws near to us before we draw near to it:
cc-acp vvb d, dt n1 pp-f n1 vvz av-j p-acp pno12 c-acp pns12 vvb av-j p-acp pn31:
(22) sermon (DIV3)
581
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3868
Grace must come to thy Childs soul first before it does come to Christ, Mercy must come to the soul:
Grace must come to thy Child's soul First before it does come to christ, Mercy must come to the soul:
n1 vmb vvi p-acp po21 ng1 n1 ord p-acp pn31 vdz vvi p-acp np1, n1 vmb vvi p-acp dt n1:
(22) sermon (DIV3)
581
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3869
and the Lord must come and bring truths unto the soul. What is then to be done? Then be not angry with him:
and the Lord must come and bring truths unto the soul. What is then to be done? Then be not angry with him:
cc dt n1 vmb vvi cc vvi n2 p-acp dt n1. q-crq vbz av pc-acp vbi vdn? av vbb xx j p-acp pno31:
(22) sermon (DIV3)
581
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3870
wait with all long suffering, and all patience, and go to God; go to God for thy Child;
wait with all long suffering, and all patience, and go to God; go to God for thy Child;
vvb p-acp d j n1, cc d n1, cc vvi p-acp np1; vvb p-acp np1 p-acp po21 n1;
(22) sermon (DIV3)
581
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3871
go to God for thy friend;
go to God for thy friend;
vvb p-acp np1 p-acp po21 n1;
(22) sermon (DIV3)
581
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3872
go to God for thy servant, upon this ground, Because the Kingdom of Heaven must come to us first before we can come to it.
go to God for thy servant, upon this ground, Because the Kingdom of Heaven must come to us First before we can come to it.
vvb p-acp np1 p-acp po21 n1, p-acp d n1, c-acp dt n1 pp-f n1 vmb vvi p-acp pno12 ord c-acp pns12 vmb vvi p-acp pn31.
(22) sermon (DIV3)
581
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3873
But Especially, and Fourthly, Trust in the Lord for ever.
But Especially, and Fourthly, Trust in the Lord for ever.
cc-acp av-j, cc ord, vvb p-acp dt n1 c-acp av.
(22) sermon (DIV3)
582
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3874
Oh! all you that are the servants of the Lord, upon this ground, Trust in the Lord for ever.
Oh! all you that Are the Servants of the Lord, upon this ground, Trust in the Lord for ever.
uh av-d pn22 cst vbr dt n2 pp-f dt n1, p-acp d n1, vvb p-acp dt n1 c-acp av.
(22) sermon (DIV3)
582
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3875
Does the kingdom of Heaven approach, and draw neer to us, before we draw neer unto it? Then say within your souls, Doubting shall be no more.
Does the Kingdom of Heaven approach, and draw near to us, before we draw near unto it? Then say within your Souls, Doubting shall be no more.
vdz dt n1 pp-f n1 n1, cc vvi av-j p-acp pno12, c-acp pns12 vvb av-j p-acp pn31? av vvb p-acp po22 n2, vvg vmb vbi dx av-dc.
(22) sermon (DIV3)
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Some there are, that doubt of their salvation, because of the lgnorance that is in them: darkness causes fear:
some there Are, that doubt of their salvation, Because of the lgnorance that is in them: darkness Causes Fear:
d a-acp vbr, cst n1 pp-f po32 n1, c-acp pp-f dt n1 cst vbz p-acp pno32: n1 vvz n1:
(22) sermon (DIV3)
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they don't know the mercifull disposition of Jesus Christ, and so they doubt of his love.
they don't know the merciful disposition of jesus christ, and so they doubt of his love.
pns32 vdbx vvb dt j n1 pp-f np1 np1, cc av pns32 vvb pp-f po31 n1.
(22) sermon (DIV3)
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The Devil, as he labours to change himself into an angel of light; so he labours to change Christ into an angel of darkness.
The devil, as he labours to change himself into an angel of Light; so he labours to change christ into an angel of darkness.
dt n1, c-acp pns31 vvz pc-acp vvi px31 p-acp dt n1 pp-f n1; av pns31 vvz pc-acp vvi np1 p-acp dt n1 pp-f n1.
(22) sermon (DIV3)
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But beloved, ye have heard of the merciful, sweet disposition of Jesus Christ: he is willing to save sinners, and the greatest sinners;
But Beloved, you have herd of the merciful, sweet disposition of jesus christ: he is willing to save Sinners, and the greatest Sinners;
p-acp j-vvn, pn22 vhb vvn pp-f dt j, j n1 pp-f np1 np1: pns31 vbz j pc-acp vvi n2, cc dt js n2;
(22) sermon (DIV3)
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brings neer the Kingdom of Heaven to us, before we draw neer to it: Oh! wilt thou doubt again? poor Christian, wilt thou doubt again?
brings near the Kingdom of Heaven to us, before we draw near to it: Oh! wilt thou doubt again? poor Christian, wilt thou doubt again?
vvz av-j dt n1 pp-f n1 p-acp pno12, c-acp pns12 vvb av-j p-acp pn31: uh vm2 pns21 vvi av? j np1, vm2 pns21 vvi av?
(22) sermon (DIV3)
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Some there are, that doubt of their salvation, because they are afraid their duties shall not be accepted, prayers shall not be accepted:
some there Are, that doubt of their salvation, Because they Are afraid their duties shall not be accepted, Prayers shall not be accepted:
d a-acp vbr, cst n1 pp-f po32 n1, c-acp pns32 vbr j po32 n2 vmb xx vbi vvn, n2 vmb xx vbi vvn:
(22) sermon (DIV3)
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Oh! if I could but be perswaded (saies one) that the Lord would hear my prayer,
Oh! if I could but be persuaded (Says one) that the Lord would hear my prayer,
uh cs pns11 vmd cc-acp vbi vvn (vvz pi) cst dt n1 vmd vvi po11 n1,
(22) sermon (DIV3)
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and accept of my duty, then I should know indeed I should be saved:
and accept of my duty, then I should know indeed I should be saved:
cc vvi pp-f po11 n1, cs pns11 vmd vvi av pns11 vmd vbi vvn:
(22) sermon (DIV3)
584
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but I am afraid the Lord doth not hear my prayers, and accept of my duties;
but I am afraid the Lord does not hear my Prayers, and accept of my duties;
cc-acp pns11 vbm j dt n1 vdz xx vvi po11 n2, cc vvi pp-f po11 n2;
(22) sermon (DIV3)
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and therefore I fear I shall not be saved. Man or woman, where ever thou standst, or art;
and Therefore I Fear I shall not be saved. Man or woman, where ever thou Standest, or art;
cc av pns11 vvb pns11 vmb xx vbi vvn. n1 cc n1, c-crq av pns21 vv2, cc n1;
(22) sermon (DIV3)
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hear the Word of the Lord. Does the Lord cause the Kingdom of Heaven to approach and draw neer to us,
hear the Word of the Lord. Does the Lord cause the Kingdom of Heaven to approach and draw near to us,
vvb dt n1 pp-f dt n1. vdz dt n1 n1 dt n1 pp-f n1 pc-acp vvi cc vvi av-j p-acp pno12,
(22) sermon (DIV3)
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before we draw neer to it? will the Lord be found of those that seek him not? and will he not be found of you that do seek him? Will the Lord come with his grace,
before we draw near to it? will the Lord be found of those that seek him not? and will he not be found of you that do seek him? Will the Lord come with his grace,
c-acp pns12 vvb av-j p-acp pn31? vmb dt n1 vbb vvn pp-f d cst vvb pno31 xx? cc vmb pns31 xx vbi vvn pp-f pn22 cst vdb vvi pno31? n1 dt n1 vvb p-acp po31 n1,
(22) sermon (DIV3)
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and make an offer of grace, and mercy to a sinner, and a great sinner? and will not the Lord receive you,
and make an offer of grace, and mercy to a sinner, and a great sinner? and will not the Lord receive you,
cc vvi dt n1 pp-f n1, cc n1 p-acp dt n1, cc dt j n1? cc vmb xx dt n1 vvb pn22,
(22) sermon (DIV3)
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when you do come unto him? Think of this: and surely then you will say, Doubting shall be no more.
when you do come unto him? Think of this: and surely then you will say, Doubting shall be no more.
c-crq pn22 vdb vvi p-acp pno31? vvb pp-f d: cc av-j av pn22 vmb vvi, vvg vmb vbi dx av-dc.
(22) sermon (DIV3)
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Some there are, that doubt of their salveation, because they cannot pray; their hearts are dead:
some there Are, that doubt of their salveation, Because they cannot pray; their hearts Are dead:
d a-acp vbr, cst n1 pp-f po32 n1, c-acp pns32 vmbx vvi; po32 n2 vbr j:
(22) sermon (DIV3)
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pray I cannot, and hear I cannot, and reade I cannot, performe duty I cannot; and therefore I have cause to fear I shall never come to Heaven.
pray I cannot, and hear I cannot, and read I cannot, perform duty I cannot; and Therefore I have cause to Fear I shall never come to Heaven.
vvb pns11 vmbx, cc vvb pns11 vmbx, cc vvb pns11 vmbx, vvb n1 pns11 vmbx; cc av pns11 vhb n1 pc-acp vvi pns11 vmb av-x vvi p-acp n1.
(22) sermon (DIV3)
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Well, but though you cannot, Man, or Woman, Christian;
Well, but though you cannot, Man, or Woman, Christian;
uh-av, cc-acp cs pn22 vmbx, n1, cc n1, np1;
(22) sermon (DIV3)
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pray as thou art able, and hear as thou art able, and reade as thou art able:
pray as thou art able, and hear as thou art able, and read as thou art able:
vvb c-acp pns21 vb2r j, cc vvi c-acp pns21 vb2r j, cc vvi c-acp pns21 vb2r j:
(22) sermon (DIV3)
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the Lord Christ is of this sweet disposition, That.
the Lord christ is of this sweet disposition, That.
dt n1 np1 vbz pp-f d j n1, d.
(22) sermon (DIV3)
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he does canse the Kingdom of Heaven to draw neer to us, before we draw neer to it:
he does cause the Kingdom of Heaven to draw near to us, before we draw near to it:
pns31 vdz n1 dt n1 pp-f n1 pc-acp vvi av-j p-acp pno12, c-acp pns12 vvb av-j p-acp pn31:
(22) sermon (DIV3)
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3896
Oh! therefore, you that are the servants of the Lord, Trust in the Lord for ever;
Oh! Therefore, you that Are the Servants of the Lord, Trust in the Lord for ever;
uh av, pn22 cst vbr dt n2 pp-f dt n1, vvb p-acp dt n1 c-acp av;
(22) sermon (DIV3)
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for ever trust in the Lord: and let doubting be no more.
for ever trust in the Lord: and let doubting be no more.
c-acp av vvi p-acp dt n1: cc vvb vvg vbi av-dx av-dc.
(22) sermon (DIV3)
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3898
I conclude all with one word of Exhortation, and it is unto those that have not yet submitted unto this Kingdom of Heaven, this Kingdom of Grace:
I conclude all with one word of Exhortation, and it is unto those that have not yet submitted unto this Kingdom of Heaven, this Kingdom of Grace:
pns11 vvb d p-acp crd n1 pp-f n1, cc pn31 vbz p-acp d cst vhb xx av vvn p-acp d n1 pp-f n1, d n1 pp-f n1:
(22) sermon (DIV3)
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Is there a truth in this Doctrine? That the Kingdom of Heaven, grace, mercy,
Is there a truth in this Doctrine? That the Kingdom of Heaven, grace, mercy,
vbz a-acp dt n1 p-acp d n1? cst dt n1 pp-f n1, n1, n1,
(22) sermon (DIV3)
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and free remission, does approach unto us, before we draw neer unto it? and that because (indeed) we are not able to draw neer to it,
and free remission, does approach unto us, before we draw near unto it? and that Because (indeed) we Are not able to draw near to it,
cc j n1, vdz vvi p-acp pno12, c-acp pns12 vvb av-j p-acp pn31? cc d c-acp (av) pns12 vbr xx j pc-acp vvi av-j p-acp pn31,
(22) sermon (DIV3)
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before it draws neer unto us? Then all you, that have not yet submitted unto this Kingdom of grace,
before it draws near unto us? Then all you, that have not yet submitted unto this Kingdom of grace,
c-acp pn31 vvz av-j p-acp pno12? cs d pn22, cst vhb xx av vvn p-acp d n1 pp-f n1,
(22) sermon (DIV3)
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and the offer of grace, and mercy in the Gospel:
and the offer of grace, and mercy in the Gospel:
cc dt n1 pp-f n1, cc n1 p-acp dt n1:
(22) sermon (DIV3)
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when ever any offer shall be made unto ye, take heed that ye neglect not so great salvation.
when ever any offer shall be made unto you, take heed that you neglect not so great salvation.
c-crq av d n1 vmb vbi vvn p-acp pn22, vvb n1 cst pn22 vvb xx av j n1.
(22) sermon (DIV3)
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You see how 'tis with the sea-man: because the sea-man is not able to raise a wind;
You see how it's with the seaman: Because the seaman is not able to raise a wind;
pn22 vvb c-crq pn31|vbz p-acp dt n1: c-acp dt n1 vbz xx j pc-acp vvi dt n1;
(22) sermon (DIV3)
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or turn the wind when 'tis raised; he lies upon the sea-coast ready, waiting upon the wind:
or turn the wind when it's raised; he lies upon the seacoast ready, waiting upon the wind:
cc vvb dt n1 c-crq pn31|vbz vvn; pns31 vvz p-acp dt n1 j, vvg p-acp dt n1:
(22) sermon (DIV3)
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and when the wind turns, then he hoists up his sailes, for saies he, now the wind is come about,
and when the wind turns, then he hoists up his sails, for Says he, now the wind is come about,
cc c-crq dt n1 vvz, cs pns31 vvz a-acp po31 n2, c-acp vvz pns31, av dt n1 vbz vvn a-acp,
(22) sermon (DIV3)
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and if I lose this gale, I am likely to lose my voyage: I cannot turn the wind, I cannot make the wind.
and if I loose this gale, I am likely to loose my voyage: I cannot turn the wind, I cannot make the wind.
cc cs pns11 vvb d n1, pns11 vbm j pc-acp vvi po11 n1: pns11 vmbx vvi dt n1, pns11 vmbx vvi dt n1.
(22) sermon (DIV3)
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So I say to you, man or woman, young man, or old;
So I say to you, man or woman, young man, or old;
av pns11 vvb p-acp pn22, n1 cc n1, j n1, cc j;
(22) sermon (DIV3)
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3909
hath the Lord brought a gale upon thine heart at any time? a gale of mercy, made a tender of mercy,
hath the Lord brought a gale upon thine heart At any time? a gale of mercy, made a tender of mercy,
vhz dt n1 vvd dt n1 p-acp po21 n1 p-acp d n1? dt n1 pp-f n1, vvd dt j pp-f n1,
(22) sermon (DIV3)
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and free remission to thee? Oh! for the love of God, and of thy own soul, take heed how you lose this opportunity:
and free remission to thee? Oh! for the love of God, and of thy own soul, take heed how you loose this opportunity:
cc j n1 p-acp pno21? uh p-acp dt n1 pp-f np1, cc pp-f po21 d n1, vvb n1 c-crq pn22 vvb d n1:
(22) sermon (DIV3)
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is the wind come about? (the Spirit blows where it listeth:) is the wind come about? Up with thy sailes, up with thy sailes, take heed how you lose this opportunity that now you have.
is the wind come about? (the Spirit blows where it lists:) is the wind come about? Up with thy sails, up with thy sails, take heed how you loose this opportunity that now you have.
vbz dt n1 vvb a-acp? (dt n1 vvz c-crq pn31 vvz:) vbz dt n1 vvb a-acp? p-acp p-acp po21 n2, a-acp p-acp po21 n2, vvb n1 c-crq pn22 vvb d n1 cst av pn22 vhb.
(22) sermon (DIV3)
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3912
Little do you think, that the Kingdom of Heaven may be in such a motion as you despise:
Little do you think, that the Kingdom of Heaven may be in such a motion as you despise:
j vdb pn22 vvi, cst dt n1 pp-f n1 vmb vbi p-acp d dt n1 c-acp pn22 vvb:
(22) sermon (DIV3)
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3913
the Kingdom of Heaven may be knocking at your door, the door of your heart, by such a hand as you little think of.
the Kingdom of Heaven may be knocking At your door, the door of your heart, by such a hand as you little think of.
dt n1 pp-f n1 vmb vbi vvg p-acp po22 n1, dt n1 pp-f po22 n1, p-acp d dt n1 c-acp pn22 av-j vvb pp-f.
(22) sermon (DIV3)
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The Kingdom of Heaven is like a grain of musterd-seed, which indeed is the least of all seeds; The Kingdom of Heaven is like a grain of Mustard seed, which indeed is the least of all seeds;
dt n1 pp-f n1 vbz av-j dt n1 pp-f n1, r-crq av vbz dt ds pp-f d n2;
(22) sermon (DIV3)
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but it grows to that bigness, that the fowles of the aire come and make there their nests: but it grows to that bigness, that the fowls of the air come and make there their nests:
cc-acp pn31 vvz p-acp d n1, cst dt n2 pp-f dt n1 vvb cc vvi a-acp po32 n2:
(22) sermon (DIV3)
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3916
When you see a little musterd-seed, you will say, 'tis impossible;
When you see a little Mustard seed, you will say, it's impossible;
c-crq pn22 vvb dt j n1, pn22 vmb vvi, pn31|vbz j;
(22) sermon (DIV3)
586
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3917
can ever this musterd-seed grow to that bigness, that the fowles of the aire should there make their nests? The Kingdom of Heaven is like Christ himself:
can ever this Mustard seed grow to that bigness, that the fowls of the air should there make their nests? The Kingdom of Heaven is like christ himself:
vmb av d n1 vvi p-acp d n1, cst dt n2 pp-f dt n1 vmd pc-acp vvi po32 n2? dt n1 pp-f n1 vbz av-j np1 px31:
(22) sermon (DIV3)
586
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3918
Can this be the Messiah? 'tis the Carpenters son;
Can this be the Messiah? it's the Carpenters son;
vmb d vbi dt np1? pn31|vbz dt n2 n1;
(22) sermon (DIV3)
586
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3919
can this Carpenters son be the Messiah? So the Kingdom of Heaven is like a grain of musterd-seed; comes with a small motion:
can this Carpenters son be the Messiah? So the Kingdom of Heaven is like a grain of Mustard seed; comes with a small motion:
vmb d n2 n1 vbb dt np1? np1 dt n1 pp-f n1 vbz av-j dt n1 pp-f n1; vvz p-acp dt j n1:
(22) sermon (DIV3)
586
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3920
May be a Child makes a motion to his father, Oh! father, let there be prayer in our family, Oh! let there be reading the Word in our family.
May be a Child makes a motion to his father, Oh! father, let there be prayer in our family, Oh! let there be reading the Word in our family.
vmb vbi dt n1 vvz dt n1 p-acp po31 n1, uh n1, vvb pc-acp vbi n1 p-acp po12 n1, uh vvb pc-acp vbi vvg dt n1 p-acp po12 n1.
(22) sermon (DIV3)
586
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3921
May be the servant comes and makes a motion to the Mistrisse;
May be the servant comes and makes a motion to the Mistress;
vmb vbi dt n1 vvz cc vvz dt n1 p-acp dt n1;
(22) sermon (DIV3)
586
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3922
Oh! Mistrisse, let's go to such a Sermon, let us go to such a meeting, let's go to prayer:
Oh! Mistress, let's go to such a Sermon, let us go to such a meeting, let's go to prayer:
uh n1, vvb|pno12 vvi p-acp d dt n1, vvb pno12 vvi p-acp d dt n1, vvb|pno12 vvi p-acp n1:
(22) sermon (DIV3)
586
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3923
The Kingdom of Heaven may come in such a motion: by the hand of a Child, by the hand of a servant:
The Kingdom of Heaven may come in such a motion: by the hand of a Child, by the hand of a servant:
dt n1 pp-f n1 vmb vvi p-acp d dt n1: p-acp dt n1 pp-f dt n1, p-acp dt n1 pp-f dt n1:
(22) sermon (DIV3)
586
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3924
take heed therefore if you have not submitted to this offer; Oh! take heed, take heed how you neglect so great salvation:
take heed Therefore if you have not submitted to this offer; Oh! take heed, take heed how you neglect so great salvation:
vvb n1 av cs pn22 vhb xx vvn p-acp d n1; uh vvb n1, vvb n1 c-crq pn22 vvb av j n1:
(22) sermon (DIV3)
586
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3925
I say the Kingdom of heaven may come in such a small motion as you despise.
I say the Kingdom of heaven may come in such a small motion as you despise.
pns11 vvb dt n1 pp-f n1 vmb vvi p-acp d dt j n1 c-acp pn22 vvb.
(22) sermon (DIV3)
586
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3926
And therefore, if ever the Lord breath upon any of your hearts; if the wind come about;
And Therefore, if ever the Lord breath upon any of your hearts; if the wind come about;
cc av, cs av dt n1 n1 p-acp d pp-f po22 n2; cs dt n1 vvb a-acp;
(22) sermon (DIV3)
586
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3927
man and woman, up with thy sailes, now for thy life, now for thy Eternity; if this gale be lost, may be thou shalt never have such a gale again:
man and woman, up with thy sails, now for thy life, now for thy Eternity; if this gale be lost, may be thou shalt never have such a gale again:
n1 cc n1, a-acp p-acp po21 n2, av p-acp po21 n1, av p-acp po21 n1; cs d n1 vbi vvn, vmb vbi pns21 vm2 av-x vhi d dt n1 av:
(22) sermon (DIV3)
586
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3928
The Kingdom of heaven does approach, and draw neer unto us, before we draw neer unto it:
The Kingdom of heaven does approach, and draw near unto us, before we draw near unto it:
dt n1 pp-f n1 vdz vvi, cc vvi av-j p-acp pno12, c-acp pns12 vvb av-j p-acp pn31:
(22) sermon (DIV3)
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3929
well therefore, when it comes, see that you accept of it.
well Therefore, when it comes, see that you accept of it.
av av, c-crq pn31 vvz, vvb cst pn22 vvb pp-f pn31.
(22) sermon (DIV3)
586
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3930
SERMON II. MATTHEW 3.2. Repent ye: for the Kingdom of Heaven is at hand: Or hath approached.
SERMON II MATTHEW 3.2. repent you: for the Kingdom of Heaven is At hand: Or hath approached.
n1 crd np1 crd. vvb pn22: c-acp dt n1 pp-f n1 vbz p-acp n1: cc vhz vvn.
(23) sermon (DIV3)
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3931
THESE Words are part of that Sermon which John the Baptist preached, when he first began for to preach the Gospel.
THESE Words Are part of that Sermon which John the Baptist preached, when he First began for to preach the Gospel.
d n2 vbr n1 pp-f d n1 r-crq np1 dt n1 vvd, c-crq pns31 ord vvd p-acp pc-acp vvi dt n1.
(23) sermon (DIV3)
588
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3932
They contain, ye see, at the first view, An Exhortation to Repentance, with a motive, or encouragment thereunto:
They contain, you see, At the First view, an Exhortation to Repentance, with a motive, or encouragement thereunto:
pns32 vvb, pn22 vvb, p-acp dt ord n1, dt n1 p-acp n1, p-acp dt n1, cc n1 av:
(23) sermon (DIV3)
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3933
For the Kingdom of Heaven is at hand. I take it for granted, that ye understand what is the notion of Repentance.For the Kingdom of Heaven is At hand. I take it for granted, that you understand what is the notion of Repentance.
p-acp dt n1 pp-f n1 vbz p-acp n1. pns11 vvb pn31 p-acp vvn, cst pn22 vvb r-crq vbz dt n1 pp-f n1.
(23) sermon (DIV3)
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3934
And my design is not to fall into the common place of Repentance; but only to speak to it so far as it hath relation to this motive.
And my Design is not to fallen into the Common place of Repentance; but only to speak to it so Far as it hath Relation to this motive.
cc po11 n1 vbz xx pc-acp vvi p-acp dt j n1 pp-f n1; cc-acp av-j pc-acp vvi p-acp pn31 av av-j c-acp pn31 vhz n1 p-acp d n1.
(23) sermon (DIV3)
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3935
Some there are that think these words are to be understood of a Legal Repentance; as if John the Baptist's Ministry were a legal Ministry;
some there Are that think these words Are to be understood of a Legal Repentance; as if John the Baptist's Ministry were a Legal Ministry;
d a-acp vbr cst vvb d n2 vbr pc-acp vbi vvn pp-f dt j n1; c-acp cs np1 dt ng1 n1 vbdr dt j n1;
(23) sermon (DIV3)
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3936
and in that sense he himself a fore-runner to Jesus Christ. This (me thinks) is to lowen the Ministry of John the Baptist.
and in that sense he himself a forerunner to jesus christ. This (me thinks) is to lowen the Ministry of John the Baptist.
cc p-acp d n1 pns31 px31 dt n1 p-acp np1 np1. d (pno11 vvz) vbz pc-acp vvi dt n1 pp-f np1 dt n1.
(23) sermon (DIV3)
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3937
And if you look into the 1. Chap. of Luke, you will find, that John's Ministry was not a Legal Ministry,
And if you look into the 1. Chap. of Lycia, you will find, that John's Ministry was not a Legal Ministry,
cc cs pn22 vvb p-acp dt crd np1 pp-f av, pn22 vmb vvi, cst npg1 n1 vbds xx dt j n1,
(23) sermon (DIV3)
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3938
but a Gospel-Ministry: (the 76, and the 77. verses) Thou Child shalt be called the Prophet of the Highest:
but a Gospel ministry: (the 76, and the 77. Verses) Thou Child shalt be called the Prophet of the Highest:
cc-acp dt n1: (dt crd, cc dt crd n2) pns21 n1 vm2 vbi vvn dt n1 pp-f dt js:
(23) sermon (DIV3)
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3939
for thou shalt go before the face of the Lord, to prepare his wayes: To give knowledge of salvation unto his people, by the remission of their sins. for thou shalt go before the face of the Lord, to prepare his ways: To give knowledge of salvation unto his people, by the remission of their Sins.
c-acp pns21 vm2 vvi p-acp dt n1 pp-f dt n1, pc-acp vvi po31 n2: pc-acp vvi n1 pp-f n1 p-acp po31 n1, p-acp dt n1 pp-f po32 n2.
(23) sermon (DIV3)
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3940
And if ye look into the following verse to the Text, ye shall finde the interpretation of this Repentance:
And if you look into the following verse to the Text, you shall find the Interpretation of this Repentance:
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Repent ye: for this is he that was spoken of by the Prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. repent you: for this is he that was spoken of by the Prophet Isaiah, saying, The voice of one crying in the Wilderness, Prepare you the Way of the Lord, make his paths straight.
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So that preparing the way of the Lord, and making his paths straight; is all one with that which is going befoe.
So that preparing the Way of the Lord, and making his paths straight; is all one with that which is going before.
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Now is any one able to make his paths straight before he do come to Christ? why then do we come to Christ if we be able to make our paths straight before we do come unto him?
Now is any one able to make his paths straight before he do come to christ? why then do we come to christ if we be able to make our paths straight before we do come unto him?
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And besides, As the Motive is, such is the Repentance that is founded on it. The motive here is Evangelical: Repent ye: for the Kingdom of Heaven is at hand.
And beside, As the Motive is, such is the Repentance that is founded on it. The motive Here is Evangelical: repent you: for the Kingdom of Heaven is At hand.
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The motive is Evangelical, surely therefore, the Repentance here required, is not a Legal, but an Evangelical Repentance.
The motive is Evangelical, surely Therefore, the Repentance Here required, is not a Legal, but an Evangelical Repentance.
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But what is it then? what is here meant by the Kingdom of Heaven? and the Kingdom of Heaven being at hand, or approaching?
But what is it then? what is Here meant by the Kingdom of Heaven? and the Kingdom of Heaven being At hand, or approaching?
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In the language of the new Testament, the Kingdom of Heaven is sometimes put for the Kingdom of Glory:
In the language of the new Testament, the Kingdom of Heaven is sometime put for the Kingdom of Glory:
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Sometimes it is put for the Church of Christ under the new Testament: Sometimes it is put for the Gospel, and the preaching of the Gospel:
Sometime it is put for the Church of christ under the new Testament: Sometime it is put for the Gospel, and the preaching of the Gospel:
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Sometimes for the whole Kingdom of Grace. I take it here for the whole state of the Messiah:
Sometime for the Whole Kingdom of Grace. I take it Here for the Whole state of the Messiah:
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the Kingdom of grace, the preaching of the Gospel, and the dispensations thereof. And he saies here, That the Kingdom of Heaven hath approach't:
the Kingdom of grace, the preaching of the Gospel, and the dispensations thereof. And he Says Here, That the Kingdom of Heaven hath approached:
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therefore do you turn, therefore do ye repent. There are these Two Notes that lie before ye.
Therefore do you turn, Therefore do you Repent. There Are these Two Notes that lie before you.
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First, The Kingdom of Heaven does approach unto us, before we do come unto it. Repent ye: or turn ye:
First, The Kingdom of Heaven does approach unto us, before we do come unto it. repent you: or turn you:
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because the Kingdom of Heaven hath approach't unto you; So in the beginning.Because the Kingdom of Heaven hath approached unto you; So in the beginning.
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Secondly, That the appropinquation, approaching, or drawing neer of the Kingdom of Heaven, is the highest,
Secondly, That the appropinquation, approaching, or drawing near of the Kingdom of Heaven, is the highest,
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and the greatest motive in the world unto true Repentance. I have spoken to the former in a Congregation not far distant:and the greatest motive in the world unto true Repentance. I have spoken to the former in a Congregation not Far distant:
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and my desire is to speak unto the Second. The appropinquation, approaching, or drawing neer of the Kingdom of Heaven, is the highest.
and my desire is to speak unto the Second. The appropinquation, approaching, or drawing near of the Kingdom of Heaven, is the highest.
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and the greatest motive in the world unto true Repentance. This is the Motive that John uses here;
and the greatest motive in the world unto true Repentance. This is the Motive that John uses Here;
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thus John begins, when he began for to preach the Gospel.
thus John begins, when he began for to preach the Gospel.
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And if you look into the 4. the next Chapter, ye shall find, that our Saviour Christ begins to preach Repentance upon the same Motive:
And if you look into the 4. the next Chapter, you shall find, that our Saviour christ begins to preach Repentance upon the same Motive:
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verse the 17. from that time Jesus began to preach, and say, Repent: for the Kingdome of Heaven is at hand. The same words.
verse the 17. from that time jesus began to preach, and say, repent: for the Kingdom of Heaven is At hand. The same words.
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And if ye look into the 10. Chapter of Matthew, ye shall find, that when he sent out his Apostles for to preach, he put the like words into their mouthes also: (at the 7. verse) And as ye go, preach, saying, The Kingdom of Heaven is at hand.
And if you look into the 10. Chapter of Matthew, you shall find, that when he sent out his Apostles for to preach, he put the like words into their mouths also: (At the 7. verse) And as you go, preach, saying, The Kingdom of Heaven is At hand.
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There the word, Repent, is not you will say: But if you look into the 6. of Mark, and the 12. verse:
There the word, repent, is not you will say: But if you look into the 6. of Mark, and the 12. verse:
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ye shall find that 'tis said there, Then they went out, and preach't, that men should repent.
you shall find that it's said there, Then they went out, and preached, that men should Repent.
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It was part of their Commission:
It was part of their Commission:
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and thus they were to preach Repentance upon this motive, That the Kingdom of Heaven is at hand,
and thus they were to preach Repentance upon this motive, That the Kingdom of Heaven is At hand,
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or the Kingdom of heaven is approaching. Surely therefore, this is the great Motive, the motive of motives.or the Kingdom of heaven is approaching. Surely Therefore, this is the great Motive, the motive of motives.
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In the invitation to the great Supper spoken of in the Gospel:
In the invitation to the great Supper spoken of in the Gospel:
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what is the motive used, for to bring men unto the supper, but this? Come, for all things are now ready:
what is the motive used, for to bring men unto the supper, but this? Come, for all things Are now ready:
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Mercy is ready, the blood of the Lord Jesus Christ is ready, Come, for all things are now ready:
Mercy is ready, the blood of the Lord jesus christ is ready, Come, for all things Are now ready:
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this is the motive that is used there.
this is the motive that is used there.
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And if ye look into the 12. Chapter of Paul to the Romans, ye shall find at the 1. verse, That when the Apostle doth exhort them, to present themselves a living sacrifice, holy, acceptable unto God:
And if you look into the 12. Chapter of Paul to the Roman, you shall find At the 1. verse, That when the Apostle does exhort them, to present themselves a living sacrifice, holy, acceptable unto God:
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he perswades by this motive of mercy:
he persuades by this motive of mercy:
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I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice. I beseech ye therefore.I beseech you Therefore, brothers, by the Mercies of God, that you present your bodies a living sacrifice. I beseech you Therefore.
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That Therefore, sends us unto the former Chapter, to enquire what these mercies were.
That Therefore, sends us unto the former Chapter, to inquire what these Mercies were.
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At the 30. verse of the former Chapter, he saies unto them, For as ye in times past have not beleeved God, yet now have obtained mercy through their unbeliefe. The Jewes were cast off:
At the 30. verse of the former Chapter, he Says unto them, For as you in times passed have not believed God, yet now have obtained mercy through their unbelief. The Jews were cast off:
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and the Gentiles (these Romans) received to mercy, the Kingdom of Heaven did come to them, the Gospel effectually preach't to them, the Doctrine of freeremission of poor sinners:
and the Gentiles (these Roman) received to mercy, the Kingdom of Heaven did come to them, the Gospel effectually preached to them, the Doctrine of Free remission of poor Sinners:
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Now (saies he) I beseech you by the mercies of God, that ye present your bodies a living sacrifice.
Now (Says he) I beseech you by the Mercies of God, that you present your bodies a living sacrifice.
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The Scripture is full of this. But for our better opening, and clearing of this Truth:
The Scripture is full of this. But for our better opening, and clearing of this Truth:
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Let us I pray descend into the particulars of Repentance, and consider how the grace,
Let us I pray descend into the particulars of Repentance, and Consider how the grace,
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and mercy, and love of God in Christ (which is the substance of this Kingdom of Heaven) hath an influence upon them all;
and mercy, and love of God in christ (which is the substance of this Kingdom of Heaven) hath an influence upon them all;
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and how all of them are caused thereby. First, A man that does Repent, must see, and know his sins:
and how all of them Are caused thereby. First, A man that does repent, must see, and know his Sins:
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true-sight of sin is requisite to true Repentance Indeed, a man may in some measure attain unto the knowledge,
true-sight of since is requisite to true Repentance Indeed, a man may in Some measure attain unto the knowledge,
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and discovery of his sin by some Affliction: when Adoni-bezek had his fingers, and toes cut off, you know what he said:
and discovery of his since by Some Affliction: when Adoni-bezek had his fingers, and toes Cut off, you know what he said:
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Thus have I done. Afflictions do un-leave a man, take off his leaves:Thus have I done. Afflictions do un-leave a man, take off his leaves:
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when the leaves are off the hedges, ye see those birds-nests, that ye could not see before when the leaves were on:
when the leaves Are off the hedges, you see those birds-nests, that you could not see before when the leaves were on:
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And so, when affliction hath made one naked, and taken ones leaves off, a man is able to see those nests of corruption in his own heart that he never did see before.
And so, when affliction hath made one naked, and taken ones leaves off, a man is able to see those nests of corruption in his own heart that he never did see before.
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The Apostle saies, By the Law is the knowledge of sin:
The Apostle Says, By the Law is the knowledge of since:
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but now, though by the Law, as by a rule, we come to the knowledge of our sin;
but now, though by the Law, as by a Rule, we come to the knowledge of our since;
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and by Affliction we are help't to see the nests of our own hearts: yet notwithstanding, a man cannot see his sins fully but by Gospel-light;
and by Affliction we Are helped to see the nests of our own hearts: yet notwithstanding, a man cannot see his Sins Fully but by Gospel light;
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it is a work of the Spirit to convince of sin: I will send the Spirit, the Comforter, and he shall convince the world of sin.
it is a work of the Spirit to convince of since: I will send the Spirit, the Comforter, and he shall convince the world of since.
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And where does the Spirit breath, but in the Gospel, the Kingdom of Heaven, the preaching of the Gospel? Received ye the Spirit (saies the Apostle) by the works of the Law,
And where does the Spirit breath, but in the Gospel, the Kingdom of Heaven, the preaching of the Gospel? Received you the Spirit (Says the Apostle) by the works of the Law,
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or by the preaching of faith? When once Esay the Prophet had had a fight of Christ, he cries out, Vae mihi, I am undone:
or by the preaching of faith? When once Isaiah the Prophet had had a fight of christ, he cries out, Vae mihi, I am undone:
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We is me, I am undone, I am unclean. We is me, I am undone, I am unclean.
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Again, (for I will but touch upon these) As a man must know his sin:
Again, (for I will but touch upon these) As a man must know his since:
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So if he will repent truly, he must be grieved, and humbled for it. If you look into the 7. of Luke, ye may see what work it had:
So if he will Repent truly, he must be grieved, and humbled for it. If you look into the 7. of Lycia, you may see what work it had:
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A woman, a great sinner comes to Christ, and she washes his feet with her teares:
A woman, a great sinner comes to christ, and she washes his feet with her tears:
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what made her do so? She loved much, for much was forgiven her.
what made her do so? She loved much, for much was forgiven her.
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So that the more the love and mercy of God in Chrst is opened in the Gospel,
So that the more the love and mercy of God in Christ is opened in the Gospel,
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or does make it's approach unto a soul, the more the soul is set a weeping and mourning for sin committed.
or does make it's approach unto a soul, the more the soul is Set a weeping and mourning for since committed.
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Again, As a man Repenting must be grieved for sin committed; So he must, and he will loath himself: self-loa-thing is requisite to Repentance.
Again, As a man Repenting must be grieved for since committed; So he must, and he will loath himself: self-loa-thing is requisite to Repentance.
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If a man have taken a surfet by cating or drinking, he does not only loath the meat which caused the surfet,
If a man have taken a surfeit by cating or drinking, he does not only loath the meat which caused the surfeit,
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but he loaths the very Vessel that hath the smell of the meat, or the liquor in it:
but he Loathes the very Vessel that hath the smell of the meat, or the liquour in it:
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So now, when a man comes to Repent, he does not only loath his sin, but he loaths himselfe, the vessel, where the sinne was:
So now, when a man comes to repent, he does not only loath his since, but he Loathes himself, the vessel, where the sin was:
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Oh! these filthy eyes of mine; Oh! these vile hands, Oh! this vile heart of mine; hee loaths himself.
Oh! these filthy eyes of mine; Oh! these vile hands, Oh! this vile heart of mine; he Loathes himself.
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But what causes this self-loathing? Th Prophet Ezekiel will tell ye, in the 20. of Ezekiel. the 41, 42, and 43. verses:
But what Causes this Self-loathing? That Prophet Ezekielem will tell you, in the 20. of Ezekielem. the 41, 42, and 43. Verses:
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Then shall ye loath your selves when I am pacified; or when God had shown them mercy, caused his love to approach unto them: Then should they loath themselves. 'Tis not all your Afflictions:Then shall you loath your selves when I am pacified; or when God had shown them mercy, caused his love to approach unto them: Then should they loath themselves. It's not all your Afflictions:
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nor all my Threatnings (saies God) that will make ye to loath your selves:
nor all my Threatenings (Says God) that will make you to loath your selves:
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but when ye see my love, my grace, my pardoning mercy; then shall ye loath your selves:
but when you see my love, my grace, my pardoning mercy; then shall you loath your selves:
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not your sins only, but your selves also. Again, A Repenting person does not only loath himself for his sin:
not your Sins only, but your selves also. Again, A Repenting person does not only loath himself for his since:
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but he is ashamed of it: he is ashamed of his former evil waies. What fruit have ye of those things whereof ye are [ now ] ashamed:
but he is ashamed of it: he is ashamed of his former evil ways. What fruit have you of those things whereof you Are [ now ] ashamed:
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not before, but wereof ye are [ now ] ashamed.
not before, but whereof you Are [ now ] ashamed.
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So long as a man walks in the dark, he does not blush, he is not ashamed though his Cloaths be ragged,
So long as a man walks in the dark, he does not blush, he is not ashamed though his Clothes be ragged,
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and torne, and his naked flesh appears, because he is in the dark: But if he come to the light, then he blushes that his nakedness appears:
and torn, and his naked Flesh appears, Because he is in the dark: But if he come to the Light, then he Blushes that his nakedness appears:
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And so long as men are in their sins, and are in darkness, they are not ashamed of their sins; because they are in darkness:
And so long as men Are in their Sins, and Are in darkness, they Are not ashamed of their Sins; Because they Are in darkness:
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But when once they come to the light, then they blush, and then they are ashamed:
But when once they come to the Light, then they blush, and then they Are ashamed:
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What light is that that will ashame one of sin? there is light enough in hel-fire,
What Light is that that will ashame one of since? there is Light enough in hell-fire,
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for the damned there to reade their sins by, but that don't make them ashamed:
for the damned there to read their Sins by, but that don't make them ashamed:
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where the light of the Gospel, the opening of the Kingdom of Heaven is, and pardoning love is, there is shame.
where the Light of the Gospel, the opening of the Kingdom of Heaven is, and pardoning love is, there is shame.
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Ye shall see therefore, how Ezra bulshes, when he considered the love of God, and their sins together:
You shall see Therefore, how Ezra bulshes, when he considered the love of God, and their Sins together:
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in the 9. of Ezra and the 6. verse.
in the 9. of Ezra and the 6. verse.
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And he said, O my God, I am ashamed and blush to lift up my face unto thee, my God: And he said, Oh my God, I am ashamed and blush to lift up my face unto thee, my God:
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Why? for our iniquities are increased. Is that all? No, saies he at the 8. verse:
Why? for our iniquities Are increased. Is that all? No, Says he At the 8. verse:
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for a little space grace hath been shewed us from the Lord our God, to give us a remnant to eseape, for a little Molle grace hath been showed us from the Lord our God, to give us a remnant to eseape,
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and to give us a nail in his Holy place: we were bond-men, yet our God hath not forsaken us in our bondage:
and to give us a nail in his Holy place: we were bondmen, yet our God hath not forsaken us in our bondage:
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And now, O our God, what shall we say after this? after this? The sight of their own sins,And now, Oh our God, what shall we say After this? After this? The sighed of their own Sins,
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and the remembrance of Gods love together, made him blush.
and the remembrance of God's love together, made him blush.
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Ye know the place in Ezekiel, Then shall ye be confounded, and ashamed, when I am pacified towards ye.
You know the place in Ezekielem, Then shall you be confounded, and ashamed, when I am pacified towards you.
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The more a man knows that God is pacified towards him, the more he is ashamed.
The more a man knows that God is pacified towards him, the more he is ashamed.
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Again, A Repenting person is not only ashamed of his former evil waies: but as occasion serves, he will acknowledge his sins:
Again, A Repenting person is not only ashamed of his former evil ways: but as occasion serves, he will acknowledge his Sins:
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But I pray, what works the heart over to this acknowledgment? When David had Saul at a great advantage, and spar'd him:
But I pray, what works the heart over to this acknowledgment? When David had Saul At a great advantage, and spared him:
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Saul breaks forth into this expression, O my son David, thou art more righteous than I: Saul breaks forth into this expression, Oh my son David, thou art more righteous than I:
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O David! thou art a righteous man, but I am an unrighteous man.
Oh David! thou art a righteous man, but I am an unrighteous man.
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So when the soul sees what infinite advantage the Lord hath it at, and how the Lord spareth;
So when the soul sees what infinite advantage the Lord hath it At, and how the Lord spares;
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then the soul breaks forth, and saies, The Lord is righteous, I am unrighteous, I am unrighteous: this works an acknowledgment.
then the soul breaks forth, and Says, The Lord is righteous, I am unrighteous, I am unrighteous: this works an acknowledgment.
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Sixtly, A Repenting person, does not only acknowledge his sin as occasion serves; but he labours to un-sin his sin;
Sixty, A Repenting person, does not only acknowledge his since as occasion serves; but he labours to un-sin his since;
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and truely, else it is no Repentance. He does walk contrary unto himself, and his former self:
and truly, Else it is no Repentance. He does walk contrary unto himself, and his former self:
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he does labour to undo what he had done before sinfully: he does labour to unsay what he had said before wickedly.
he does labour to undo what he had done before sinfully: he does labour to unsay what he had said before wickedly.
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Before the Jaylor was converted, he clap't up the Apostle into close prison, and either he whipt him there,
Before the Jailor was converted, he claped up the Apostle into close prison, and either he whipped him there,
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or else being whipt, he did not relieve him, and wash his wounds: But the Jaylor Repenting, mark how he walks contrary to himself:
or Else being whipped, he did not relieve him, and wash his wounds: But the Jailor Repenting, mark how he walks contrary to himself:
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Repenting, he opens the prison door, he washes the Apostles wounds, brings him into his own house, sets meat before him.
Repenting, he Opens the prison door, he washes the Apostles wounds, brings him into his own house, sets meat before him.
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Those Sorcerers Acts, 19. repenting, burnt their books, which before they prized, and studies much. How did Manasses walk contrary to himself, when he once Repented?
Those Sorcerers Acts, 19. repenting, burned their books, which before they prized, and studies much. How did Manasses walk contrary to himself, when he once Repented?
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Well, But what is that that will bring the soul to this disposition, to walk contrary to ones former self? If you look into the 116. Psalm, ye shall find there how the Psalmist eats up his former words:
Well, But what is that that will bring the soul to this disposition, to walk contrary to ones former self? If you look into the 116. Psalm, you shall find there how the Psalmist eats up his former words:
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I said in my hast, all men are lyers: It was amiss in me, I eat my words, I am sorry for it:I said in my haste, all men Are liars: It was amiss in me, I eat my words, I am sorry for it:
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what made him do it? Saies he at the 3. verse, The sorrows of death compassed me about,
what made him do it? Says he At the 3. verse, The sorrows of death compassed me about,
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and the pains of hell gate hold upon me: I found trouble and sorrow: Then called I upon the Name of the Lord;
and the pains of hell gate hold upon me: I found trouble and sorrow: Then called I upon the Name of the Lord;
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O Lord I beseech thee deliver me. (at the 5. verse) Gracious is the Lord, and righteous: yea, our God is mercisul. Oh Lord I beseech thee deliver me. (At the 5. verse) Gracious is the Lord, and righteous: yea, our God is mercisul.
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Now having had a tast of Gods grace, and God mercy, now he eats his former words.
Now having had a taste of God's grace, and God mercy, now he eats his former words.
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And so the good man Hezekiab: I said (saies he) I am cut off from the land of the living:
And so the good man Hezekiah: I said (Says he) I am Cut off from the land of the living:
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He did eat his words, I repent, it was suddenly done: He did eat his words, I Repent, it was suddenly done:
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How was he wrought off to this? He had tasted of the love, and grace, and goodness of God;
How was he wrought off to this? He had tasted of the love, and grace, and Goodness of God;
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and this made him do it.
and this made him do it.
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So that now, look into the bowels of Repentance, and the several workings thereof, and ye shall find there is no such way,
So that now, look into the bowels of Repentance, and the several workings thereof, and you shall find there is no such Way,
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or means, or motive to bring a soul unto Repentance, as the approaching of the Kingdom of Heaven, the word,
or means, or motive to bring a soul unto Repentance, as the approaching of the Kingdom of Heaven, the word,
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and work of Gods grace, and love of God in Jesus Christ. Would you know the Reason? Briefly thus.
and work of God's grace, and love of God in jesus christ. Would you know the Reason? Briefly thus.
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Repentance is a fruit of faith. Repentance is a fruit of faith.
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Ye have a notable expression of godly sorrow to the height, in the 12. of Zachary, the latter end of the 10, 11, and 12. verses, (speaking of the Call and Conversion of the Jews.) They shall mourn for him as one mourneth for his only son:
You have a notable expression of godly sorrow to the height, in the 12. of Zachary, the latter end of the 10, 11, and 12. Verses, (speaking of the Call and Conversion of the jews.) They shall mourn for him as one Mourneth for his only son:
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and shall be in bitterness for him, (the latter end of the 10. verse) as one that is in bitterness for his first-born. Bitterness upon bitterness, and mourning.
and shall be in bitterness for him, (the latter end of the 10. verse) as one that is in bitterness for his firstborn. Bitterness upon bitterness, and mourning.
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And in that day (at the 11. verse) there shall be a great mourning in Jerusalem,
And in that day (At the 11. verse) there shall be a great mourning in Jerusalem,
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as the mourning of Hadadrimmon in the valley of Megiddon:
as the mourning of Hadadrimmon in the valley of Megiddo:
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And the land shall mourn, every family apart, the family of the house of David apart, and their wives apart. And the land shall mourn, every family apart, the family of the house of David apart, and their wives apart.
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Here is great mourning, and sorrow;
Here is great mourning, and sorrow;
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What caused this? saies he at the 10. verse, They shall look upon me whom they have pierced, and they shall mourn:
What caused this? Says he At the 10. verse, They shall look upon me whom they have pierced, and they shall mourn:
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They shall look upon me whom they have piercit.
They shall look upon me whom they have piercit.
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This is the eye of faith, and all true mourning, and sorrow does come from thence.
This is the eye of faith, and all true mourning, and sorrow does come from thence.
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All tears of Repentance flow from the eye of faith:
All tears of Repentance flow from the eye of faith:
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the more a man by faith is able to see a pierced Christ, the more his heart is pierced for sin committed:
the more a man by faith is able to see a pierced christ, the more his heart is pierced for since committed:
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the more by faith a man is able to see a wounded Christ, the more will his heart be wounded for sin committed. Faith works Repentance:
the more by faith a man is able to see a wounded christ, the more will his heart be wounded for since committed. Faith works Repentance:
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but what worketh faith? Surely the Gospel, the preaching of the Gospel:
but what works faith? Surely the Gospel, the preaching of the Gospel:
cc-acp q-crq vvz n1? np1 dt n1, dt vvg pp-f dt n1:
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Received ye the Spirit by the works of the Law, or by the preaching of faith? He does not say by the preaching of the Gospel,Received you the Spirit by the works of the Law, or by the preaching of faith? He does not say by the preaching of the Gospel,
vvd pn22 dt n1 p-acp dt n2 pp-f dt n1, cc p-acp dt vvg pp-f n1? pns31 vdz xx vvi p-acp dt vvg pp-f dt n1,
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but by the preaching of faith: The Gospel is called faith, not only because 'tis the Cbject of faith;
but by the preaching of faith: The Gospel is called faith, not only Because it's the Cbject of faith;
cc-acp p-acp dt vvg pp-f n1: dt n1 vbz vvn n1, xx av-j c-acp pn31|vbz dt n1 pp-f n1;
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but that by which faith is wrought. Again, As Repentance is a fruit of faith: So also it does flow from love.
but that by which faith is wrought. Again, As Repentance is a fruit of faith: So also it does flow from love.
cc-acp cst p-acp r-crq n1 vbz vvn. av, c-acp n1 vbz dt n1 pp-f n1: av av pn31 vdz vvi p-acp n1.
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Amor doloris causa; Love is the cause of grief. The more a man loves another, or apprehends that he is loved of him;Amor doloris causa; Love is the cause of grief. The more a man loves Another, or apprehends that he is loved of him;
fw-la fw-la fw-la; n1 vbz dt n1 pp-f n1. dt av-dc dt n1 vvz j-jn, cc vvz cst pns31 vbz vvn pp-f pno31;
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the more he grieves, if he hath any way injured him.
the more he grieves, if he hath any Way injured him.
dt av-dc pns31 vvz, cs pns31 vhz d n1 vvd pno31.
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If you at un-awares do strike another, and one tell you that he is your enemy;
If you At unawares do strike Another, and one tell you that he is your enemy;
cs pn22 p-acp j vdb vvi j-jn, cc crd vvb pn22 cst pns31 vbz po22 n1;
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ye grieve not, ye are not troubled; unless it be in regard of some mischief that may come to your self:
you grieve not, you Are not troubled; unless it be in regard of Some mischief that may come to your self:
pn22 vvb xx, pn22 vbr xx vvn; cs pn31 vbb p-acp n1 pp-f d n1 cst vmb vvi p-acp po22 n1:
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But if one tell you, that he is a friend, a specialfriend; that grieves you. So now if by my sins I have striken at God:
But if one tell you, that he is a friend, a specialfriend; that grieves you. So now if by my Sins I have stricken At God:
cc-acp cs pi vvb pn22, cst pns31 vbz dt n1, dt n1; cst vvz pn22. av av cs p-acp po11 n2 pns11 vhb vvn p-acp np1:
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if I look upon God as an enemy, I am not grieved much, I am not troubled much:
if I look upon God as an enemy, I am not grieved much, I am not troubled much:
cs pns11 vvb p-acp np1 p-acp dt n1, pns11 vbm xx vvn av-d, pns11 vbm xx vvn av-d:
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But when I consider him as my father, the best friend I have in the world;
But when I Consider him as my father, the best friend I have in the world;
p-acp c-crq pns11 vvb pno31 p-acp po11 n1, dt js n1 pns11 vhb p-acp dt n1;
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and consider how by my sins I have stricken at him; this makes me grieve: Oh! that ever I should wound the name of him whom my soul loves!
and Consider how by my Sins I have stricken At him; this makes me grieve: Oh! that ever I should wound the name of him whom my soul loves!
cc vvb c-crq p-acp po11 n2 pns11 vhb vvn p-acp pno31; d vvz pno11 vvi: uh cst av pns11 vmd vvi dt n1 pp-f pno31 r-crq po11 n1 vvz!
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She loved much (saies our Saviour concerning the weeping woman) she loved much, for much was forgiven her:She loved much (Says our Saviour Concerning the weeping woman) she loved much, for much was forgiven her:
pns31 vvd d (vvz po12 n1 vvg dt j-vvg n1) pns31 vvd av-d, c-acp d vbds vvn pno31:
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He does not say, she wept much, for much was forgiven her: there was no mention before of her love, but only of her weeping;
He does not say, she wept much, for much was forgiven her: there was no mention before of her love, but only of her weeping;
pns31 vdz xx vvi, pns31 vvd av-d, c-acp d vbds vvn pno31: pc-acp vbds dx n1 a-acp pp-f po31 n1, cc-acp av-j pp-f po31 n-vvg;
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and yet saies our Saviour, she loved much: because he would shew what it was that drew up the sluce of these tears: it was her love.
and yet Says our Saviour, she loved much: Because he would show what it was that drew up the sluice of these tears: it was her love.
cc av vvz po12 n1, pns31 vvd av-d: c-acp pns31 vmd vvi r-crq pn31 vbds cst vvd a-acp dt n1 pp-f d n2: pn31 vbds po31 n1.
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And what causeth love? Love causeth love.
And what Causes love? Love Causes love.
cc q-crq vvz n1? n1 vvz n1.
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The more a man sees, and apprehends the love of Christ towards him, the more his heart is drawn out in love towards Christ again.
The more a man sees, and apprehends the love of christ towards him, the more his heart is drawn out in love towards christ again.
dt av-dc dt n1 vvz, cc vvz dt n1 pp-f np1 p-acp pno31, dt av-dc po31 n1 vbz vvn av p-acp n1 p-acp np1 av.
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And what greater act of love than this? That the Kingdom of Heaven approaches, that the Kingdom of Heaven should come,
And what greater act of love than this? That the Kingdom of Heaven Approaches, that the Kingdom of Heaven should come,
cc q-crq jc n1 pp-f n1 cs d? cst dt n1 pp-f n1 vvz, cst dt n1 pp-f n1 vmd vvi,
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and make it's approach to such a poor sinner as I am: Surely therefore, the approaching, or drawing neer of the Kingdom of Heaven, is the highest,
and make it's approach to such a poor sinner as I am: Surely Therefore, the approaching, or drawing near of the Kingdom of Heaven, is the highest,
cc vvb pn31|vbz n1 p-acp d dt j n1 c-acp pns11 vbm: av-j av, dt j-vvg, cc vvg av-j pp-f dt n1 pp-f n1, vbz dt js,
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and greatest motive in the world unto true Repentance. You will say, Experience seems for to speak the contrary:
and greatest motive in the world unto true Repentance. You will say, Experience seems for to speak the contrary:
cc js n1 p-acp dt n1 p-acp j n1. pn22 vmb vvi, n1 vvz p-acp pc-acp vvi dt n-jn:
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for, arguments drawn from Hell, and the wrath of God, seem to be more powerful, and efficacious in the working of Repentance.
for, Arguments drawn from Hell, and the wrath of God, seem to be more powerful, and efficacious in the working of Repentance.
c-acp, n2 vvn p-acp n1, cc dt n1 pp-f np1, vvb pc-acp vbi av-dc j, cc j p-acp dt n-vvg pp-f n1.
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I have (will some say) sometimes considered the wrath of God, and let out my heart upon arguments drawn from thence;
I have (will Some say) sometime considered the wrath of God, and let out my heart upon Arguments drawn from thence;
pns11 vhb (n1 d vvb) av vvd dt n1 pp-f np1, cc vvb av po11 n1 p-acp n2 vvn p-acp av;
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and then I have bin much humbled, broken; been much affected: yea, the truth is, I have been more humbled, and more broken, and more affected, and more troubled for sin;
and then I have been much humbled, broken; been much affected: yea, the truth is, I have been more humbled, and more broken, and more affected, and more troubled for since;
cc cs pns11 vhb vbn av-d vvn, vvn; vbn av-d vvn: uh, dt n1 vbz, pns11 vhb vbn av-dc vvn, cc av-dc j-vvn, cc av-dc vvn, cc av-dc vvn p-acp n1;
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than when the Gospel, the word of the Kingdom hath been preach'd, and opened unto me:
than when the Gospel, the word of the Kingdom hath been preached, and opened unto me:
cs c-crq dt n1, dt n1 pp-f dt n1 vhz vbn vvn, cc vvd p-acp pno11:
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How therefore is this true? Experience seems to speak the contrary. I answer, Quicquid recipitur &c. Every thing is received according unto the receiver.
How Therefore is this true? Experience seems to speak the contrary. I answer, Quicquid recipitur etc. Every thing is received according unto the receiver.
c-crq av vbz d j? n1 vvz pc-acp vvi dt n-jn. pns11 vvb, fw-la fw-la av d n1 vbz vvn vvg p-acp dt n1.
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A legal spirit doth relish and savour most of those arguments which are drawn from Hell,
A Legal Spirit does relish and savour most of those Arguments which Are drawn from Hell,
dt j n1 vdz vvi cc vvi ds pp-f d n2 r-crq vbr vvn p-acp n1,
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and from the wrath of God: But an Evangelical Christian, those that are drawn from love and mercy.
and from the wrath of God: But an Evangelical Christian, those that Are drawn from love and mercy.
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But for the more full Answer to this, pray consider with me, these Six, or Seven Distinctions.
But for the more full Answer to this, pray Consider with me, these Six, or Seven Distinctions.
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First, It's one thing for a man to be troubled in Conscience: and another thing to be humbled for sin committed.
First, It's one thing for a man to be troubled in Conscience: and Another thing to be humbled for since committed.
ord, pn31|vbz crd n1 p-acp dt n1 pc-acp vbi vvn p-acp n1: cc j-jn n1 pc-acp vbi vvn p-acp n1 vvn.
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Those that are Damn'd in Hell, and lie there despairing, must needs be troubled in Conscience;
Those that Are Damned in Hell, and lie there despairing, must needs be troubled in Conscience;
d cst vbr j-vvn p-acp n1, cc vvb a-acp vvg, vmb av vbi vvn p-acp n1;
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how could they despaire else? Take a soul that hath the work of the Law upon him,
how could they despair Else? Take a soul that hath the work of the Law upon him,
q-crq vmd pns32 vvi av? vvb dt n1 cst vhz dt n1 pp-f dt n1 p-acp pno31,
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and a meer work of the Law; and in some respects, he may be more troubled in Conscience:
and a mere work of the Law; and in Some respects, he may be more troubled in Conscience:
cc dt j n1 pp-f dt n1; cc p-acp d n2, pns31 vmb vbi av-dc vvn p-acp n1:
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but a Christian that hath a work of the Gospel upon his heart, is notwithstanding this, more humbled for sin committed.
but a Christian that hath a work of the Gospel upon his heart, is notwithstanding this, more humbled for since committed.
cc-acp dt njp cst vhz dt n1 pp-f dt n1 p-acp po31 n1, vbz a-acp d, av-dc vvn p-acp n1 vvn.
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Again, It's one thing for a man to be prick't in heart: and another thing for a man to Repent.
Again, It's one thing for a man to be pricked in heart: and Another thing for a man to repent.
av, pn31|vbz crd n1 p-acp dt n1 pc-acp vbi vvn p-acp n1: cc j-jn n1 p-acp dt n1 pc-acp vvi.
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Ye shall find therefore, that in the 2. of the Acts: 'tis said concerning divers, That they were prick't in their heart,
You shall find Therefore, that in the 2. of the Acts: it's said Concerning diverse, That they were pricked in their heart,
pn22 vmb vvi av, cst p-acp dt crd pp-f dt n2: pn31|vbz vvd vvg j, cst pns32 vbdr vvn p-acp po32 n1,
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and said, What shall we do? Peter said nnto them, Repent. They were prick't in their heart,
and said, What shall we do? Peter said nnto them, repent. They were pricked in their heart,
cc vvd, q-crq vmb pns12 vdi? np1 vvd av pno32, vvb. pns32 vbdr vvn p-acp po32 n1,
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and said, what shall we do? and he said, Repent.
and said, what shall we do? and he said, repent.
cc vvd, q-crq vmb pns12 vdi? cc pns31 vvd, vvb.
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Possibly then, a man or woman may be prick't in the heart, and yet not Repent.
Possibly then, a man or woman may be pricked in the heart, and yet not repent.
av-j av, dt n1 cc n1 vmb vbi vvn p-acp dt n1, cc av xx vvb.
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Those that have the work of the Law upon them, may have more legal prickings: but those that have the work of the Gospel, they Repent more.
Those that have the work of the Law upon them, may have more Legal prickings: but those that have the work of the Gospel, they repent more.
d cst vhb dt n1 pp-f dt n1 p-acp pno32, vmb vhi dc j n2: cc-acp d cst vhb dt n1 pp-f dt n1, pns32 vvb av-dc.
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Again, It's one thing for a man to Repent of sin considered, in genere entis: and another thing, in genere moris.
Again, It's one thing for a man to repent of since considered, in genere entis: and Another thing, in genere moris.
av, pn31|vbz crd n1 p-acp dt n1 pc-acp vvi pp-f n1 vvn, p-acp fw-la fw-la: cc j-jn n1, p-acp fw-la fw-la.
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Sin may be considered in regard of the mischief, and inconvenience that does come thereby: Or in regard of the moral evil of it.
since may be considered in regard of the mischief, and inconvenience that does come thereby: Or in regard of the moral evil of it.
n1 vmb vbi vvn p-acp n1 pp-f dt n1, cc n1 cst vdz vvi av: cc p-acp n1 pp-f dt j n-jn pp-f pn31.
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'Tis said concerning Judas, That when he saw what became of things, he Repented. And a Malefactor, a murderer,
It's said Concerning Judas, That when he saw what became of things, he Repented. And a Malefactor, a murderer,
pn31|vbz vvd vvg np1, cst c-crq pns31 vvd r-crq vvd pp-f n2, pns31 vvn. cc dt n1, dt n1,
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when he sees what shall become of him, that he must die for his sin;
when he sees what shall become of him, that he must die for his since;
c-crq pns31 vvz r-crq vmb vvi pp-f pno31, cst pns31 vmb vvi p-acp po31 n1;
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he may Repent of his sin, in genere entis; wishing that he had never done it:
he may repent of his since, in genere entis; wishing that he had never done it:
pns31 vmb vvi pp-f po31 n1, p-acp fw-la fw-la; vvg cst pns31 vhd av vdi pn31:
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and yet my be not Repent, in genere moris. Ye reade concerning Esau, in the 12. of the Hebrews, That he sought his birth-right with teares;
and yet my be not repent, in genere moris. You read Concerning Esau, in the 12. of the Hebrews, That he sought his birthright with tears;
cc av po11 vbi xx np1, p-acp fw-la fw-la. pn22 vvb vvg np1, p-acp dt crd pp-f dt np2, cst pns31 vvd po31 n1 p-acp n2;
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but found no room for his Repentance. He Repented, he Repented with Tears; but found no room for his Repentance.
but found no room for his Repentance. He Repented, he Repented with Tears; but found no room for his Repentance.
p-acp vvd dx n1 p-acp po31 n1. pns31 vvn, pns31 vvn p-acp n2; cc-acp vvd dx n1 p-acp po31 n1.
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What Repentance was this? Saies Austin: He greived that he had lost his birth-right; not that he had sold his birth-right.
What Repentance was this? Says Austin: He grieved that he had lost his birthright; not that he had sold his birthright.
q-crq n1 vbds d? vvz np1: pns31 vvd cst pns31 vhd vvn po31 n1; xx cst pns31 vhd vvn po31 n1.
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So there was no room for such a Repentance.
So there was no room for such a Repentance.
av a-acp vbds dx n1 p-acp d dt n1.
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And so now, take a man that hath the work of the Law upon his soul,
And so now, take a man that hath the work of the Law upon his soul,
cc av av, vvb dt n1 cst vhz dt n1 pp-f dt n1 p-acp po31 n1,
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and he may be much troubled, he may Repent, and he may have more Repentings in regard of the evil that does come by sin:
and he may be much troubled, he may repent, and he may have more Repentings in regard of the evil that does come by since:
cc pns31 vmb vbi av-d vvn, pns31 vmb vvi, cc pns31 vmb vhi av-dc n2-vvg p-acp n1 pp-f dt n-jn cst vdz vvi p-acp n1:
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but the other more in regard of the evil that is in sin it self.
but the other more in regard of the evil that is in since it self.
cc-acp dt n-jn av-dc p-acp n1 pp-f dt n-jn cst vbz p-acp n1 pn31 n1.
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In the Fourth place, It's one thing for a man to be broken with the weight of sin:
In the Fourth place, It's one thing for a man to be broken with the weight of since:
p-acp dt ord n1, pn31|vbz crd n1 p-acp dt n1 pc-acp vbi vvn p-acp dt n1 pp-f n1:
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and another thing to have his soul thawen, and melted for it. and Another thing to have his soul thawen, and melted for it.
cc j-jn n1 pc-acp vhi po31 n1 fw-mi, cc vvd p-acp pn31.
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There is a great deal of difference you know, between the breaking of the ice with your hands, or with a staffe;
There is a great deal of difference you know, between the breaking of the ice with your hands, or with a staff;
pc-acp vbz dt j n1 pp-f n1 pn22 vvb, p-acp dt n-vvg pp-f dt n1 p-acp po22 n2, cc p-acp dt n1;
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and the thawing of the ice, melting by the thaw.
and the thawing of the ice, melting by the thaw.
cc dt vvg pp-f dt n1, vvg p-acp dt n1.
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When you take a staffe and break the ice with your hands, though you break it in one place, it freezes in another:
When you take a staff and break the ice with your hands, though you break it in one place, it freezes in Another:
c-crq pn22 vvb dt n1 cc vvi dt n1 p-acp po22 n2, cs pn22 vvb pn31 p-acp crd n1, pn31 vvz p-acp j-jn:
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but when there is a thaw, then it melts, then it breaks every where. So now it is in regard of legal breakings:
but when there is a thaw, then it melts, then it breaks every where. So now it is in regard of Legal breakings:
cc-acp c-crq pc-acp vbz dt n1, cs pn31 vvz, cs pn31 vvz d q-crq. av av pn31 vbz p-acp n1 pp-f j n2:
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Here's a man hath a work of the Law upon his soul, he breaks for his Drunkenness,
Here's a man hath a work of the Law upon his soul, he breaks for his drunkenness,
av|vbz dt n1 vhz dt n1 pp-f dt n1 p-acp po31 n1, pns31 vvz p-acp po31 n1,
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4126
and he breaks for his Swearing, and he breaks for his Wantonness: Oh! but he freezes in Unbelief, in another place; he freezes in Unthankfulness:
and he breaks for his Swearing, and he breaks for his Wantonness: Oh! but he freezes in Unbelief, in Another place; he freezes in Unthankfulness:
cc pns31 vvz p-acp po31 vvg, cc pns31 vvz p-acp po31 n1: uh cc-acp pns31 vvz p-acp n1, p-acp j-jn n1; pns31 vvz p-acp n1:
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But when a gospel-work comes, it makes a general thaw, a man is broken every where. And this is more.
But when a Gospel work comes, it makes a general thaw, a man is broken every where. And this is more.
cc-acp c-crq dt n1 vvz, pn31 vvz dt j n1, dt n1 vbz vvn d q-crq. cc d vbz av-dc.
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4128
Again, It is one thing for a man to have more sorrow, griefe, Repentance in the Ore: and another thing to have a more sorrow, griefe,
Again, It is one thing for a man to have more sorrow, grief, Repentance in the Over: and Another thing to have a more sorrow, grief,
av, pn31 vbz crd n1 p-acp dt n1 pc-acp vhi dc n1, n1, n1 p-acp dt n1: cc j-jn n1 pc-acp vhi dt av-dc n1, n1,
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and Repentance that is well Refin'd. As now, suppose a man take a hand full of gold in the Ore;and Repentance that is well Refined. As now, suppose a man take a hand full of gold in the Over;
cc n1 cst vbz av vvn. c-acp av, vvb dt n1 vvb dt n1 j pp-f n1 p-acp dt n1;
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it seems to be a great deal more than a twenty shilling-piece:
it seems to be a great deal more than a twenty shilling-piece:
pn31 vvz pc-acp vbi dt j n1 av-dc cs dt crd n1:
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I but, because much of that is to be taken away, a great deal of Earth is to be taken away, it is less in the worth.
I but, Because much of that is to be taken away, a great deal of Earth is to be taken away, it is less in the worth.
pns11 cc-acp, c-acp d pp-f d vbz pc-acp vbi vvn av, dt j n1 pp-f n1 vbz pc-acp vbi vvn av, pn31 vbz av-dc p-acp dt n1.
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Thus it is between Legal Repentance, and Evangelical: The Legal Repentance may seem to be more in bulk:
Thus it is between Legal Repentance, and Evangelical: The Legal Repentance may seem to be more in bulk:
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I but, a great deal of that is to be taken away: Much unbelief to be taken away:
I but, a great deal of that is to be taken away: Much unbelief to be taken away:
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many sad, despairing conclusions to be taken away: a great deal of Mercinariness to be taken away.
many sad, despairing conclusions to be taken away: a great deal of Mercinariness to be taken away.
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And therefore ye shall observe, That when the father had kiss't the Prodigal, he left out the Mercinary piece that he spoke of before he came home.
And Therefore you shall observe, That when the father had kissed the Prodigal, he left out the Mercenary piece that he spoke of before he Come home.
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Saies he (at the 18. verse) I will arise, and go to my father,
Says he (At the 18. verse) I will arise, and go to my father,
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and will say unto him, Father, I have sinned against Heaven, and before thee, and am no more worthy to be called thy Son:
and will say unto him, Father, I have sinned against Heaven, and before thee, and am no more worthy to be called thy Son:
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make me as one of thy hired servants: make me as one of thy hired Servants:
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(in the 15. Chapter, the 18. and 19. verses) verse the 20. He arose and came to his father:
(in the 15. Chapter, the 18. and 19. Verses) verse the 20. He arose and Come to his father:
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his father saw him, and ran and fell on his neck, and kiss't him, had compassion on him:
his father saw him, and ran and fell on his neck, and kissed him, had compassion on him:
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ran, and fell on his neck, and kiss't him:
ran, and fell on his neck, and kissed him:
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And the son said unto him, Father: (Now see whether he makes good his words, that he said he would say when he came to his father) I have sinned against Heaven,
And the son said unto him, Father: (Now see whither he makes good his words, that he said he would say when he Come to his father) I have sinned against Heaven,
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and in thy sight, and am no more worthy to be called thy Son: But his Father said to his servants, Bring forth the best robe: and in thy sighed, and am no more worthy to be called thy Son: But his Father said to his Servants, Bring forth the best robe:
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He leaves out that, Make me as one of thy hired servants. One kisse from his father had fyled off all the mercinary disposition.
He leaves out that, Make me as one of thy hired Servants. One kiss from his father had filed off all the mercenary disposition.
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Oh! much, much of the Legal-work is to be taken away: In Evangelical Repentance, there is much in little:
Oh! much, much of the Legal-work is to be taken away: In Evangelical Repentance, there is much in little:
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in Legal Repentance there is little in much.
in Legal Repentance there is little in much.
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Again, It's one thing for grief, sorrow, Repentance to be more in view, sence, and noise:
Again, It's one thing for grief, sorrow, Repentance to be more in view, sense, and noise:
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and another thing to be more in spirit, and in profit. As now for Example:and Another thing to be more in Spirit, and in profit. As now for Exampl:
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The rain does sometime fall in a storme, and when it does so, it makes a great noise:
The rain does sometime fallen in a storm, and when it does so, it makes a great noise:
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the earth hath not time for to take it at the first into it's bosome;
the earth hath not time for to take it At the First into it's bosom;
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it runs down the streets in great abandance, and it stands in some places, in great plashes of water:
it runs down the streets in great abandance, and it Stands in Some places, in great Plashes of water:
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At another time the rain fals by smal drops, and makes no such noise; but yet notwithstanding, it fals to the root of the Corn, and profits more:
At Another time the rain falls by small drops, and makes no such noise; but yet notwithstanding, it falls to the root of the Corn, and profits more:
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for when the rain fals so in a storm, it laies the Corn; the Corn (I say) is laid by it.
for when the rain falls so in a storm, it lays the Corn; the Corn (I say) is laid by it.
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So now, sorrow, and griefe sometimes fals in a storm, as in Legal Repentance; and it is great in view, stands in great plashes of water:
So now, sorrow, and grief sometime falls in a storm, as in Legal Repentance; and it is great in view, Stands in great Plashes of water:
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Oh! but then it doth lay our Duties, it laies our Assurance, it laies our Faith:
Oh! but then it does lay our Duties, it lays our Assurance, it lays our Faith:
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Evangelical Repentance, that makes no such noise, but it fals to the root of the graces,
Evangelical Repentance, that makes no such noise, but it falls to the root of the graces,
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and don't lay your comfort, it don't lay your Assurance, it don't lay your Duties. And so it is more in profit.
and don't lay your Comfort, it don't lay your Assurance, it don't lay your Duties. And so it is more in profit.
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Lastly, This, Sorrow, grief, and Repentance; may take ones own heart much, or the heart of God much:
Lastly, This, Sorrow, grief, and Repentance; may take ones own heart much, or the heart of God much:
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ones own heart may be much affected, or the heart of God may be much affected: Beloved!ones own heart may be much affected, or the heart of God may be much affected: beloved!
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we are apt to love our first-borne:
we Are apt to love our firstborn:
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and though Legal repentance does not alwaies go before the work of the Gospel; (for what legal work was there in Matthew before he did come to Christ? or what Legal work was there in Zacheus before he came to Christ?) yet often times it does:
and though Legal Repentance does not always go before the work of the Gospel; (for what Legal work was there in Matthew before he did come to christ? or what Legal work was there in Zacchaeus before he Come to christ?) yet often times it does:
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I say yet often times it does:
I say yet often times it does:
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and this being the first-born of our soul, we go to God with both our Repentances Legal, and Evangelical:
and this being the firstborn of our soul, we go to God with both our Repentances Legal, and Evangelical:
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and we say, Lord, lay the hand, Oh! lay the right-hand of thy blessing upon my first born, oh! let that inherite:
and we say, Lord, lay the hand, Oh! lay the right-hand of thy blessing upon my First born, o! let that inherit:
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But the Lord deals here, as old Jacob did, when Joseph brought his two Children before him to be blest:
But the Lord deals Here, as old Jacob did, when Joseph brought his two Children before him to be blessed:
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Jacob crost his hands, and for Joseph's sake he laid the blessing upon the younger. So now does God do;Jacob crossed his hands, and for Joseph's sake he laid the blessing upon the younger. So now does God doe;
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you would have me to lay my blessing (saies God) upon your first-born, upon your Elder, upon your Legal Repentance.
you would have me to lay my blessing (Says God) upon your firstborn, upon your Elder, upon your Legal Repentance.
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No, saies God, I have said, The Elder shal serve the Younger, & I wil cross my hands;
No, Says God, I have said, The Elder shall serve the Younger, & I will cross my hands;
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and for Joseph's sake, because there is more of Christ in this younger, therfore here will I lay the hand of my blessing. Beloved!
and for Joseph's sake, Because there is more of christ in this younger, Therefore Here will I lay the hand of my blessing. beloved!
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the heart of a Christian, a gracious man, is never more drawn out in greif than upon the apprension of love in jured:
the heart of a Christian, a gracious man, is never more drawn out in grief than upon the apprension of love in jured:
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The greater love, and the greater injury is presented, the greater is the greif:
The greater love, and the greater injury is presented, the greater is the grief:
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When the Kingdom of Heaven comes unto a poor soul, there is the greatest love presented;
When the Kingdom of Heaven comes unto a poor soul, there is the greatest love presented;
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sin against that, is the greatest injury:
since against that, is the greatest injury:
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when therefore a man is senfible of his sin under that notion, then is his heart most affected and drawn forth in godly sorrow.
when Therefore a man is senfible of his since under that notion, then is his heart most affected and drawn forth in godly sorrow.
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Surely therefore, The approaching, and the drawing neer of the Kingdom of Heaven, is the greatest motive,
Surely Therefore, The approaching, and the drawing near of the Kingdom of Heaven, is the greatest motive,
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& argument under Heaven unto true Repentance. By way of Application:
& argument under Heaven unto true Repentance. By Way of Application:
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If these things be so, What a sad condition are those in, whom the kingdom of Heaven, the word of the kingdom, the Doctrine of free-remission hath come unto,
If these things be so, What a sad condition Are those in, whom the Kingdom of Heaven, the word of the Kingdom, the Doctrine of Free remission hath come unto,
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and yet they are not stir'd, nor moved for to turn to God, or to repent? It may be, here is some Drunkard, some Swearer, some notorious Sabbath-breaker, some wanton that is gotten into the Congregation:
and yet they Are not stirred, nor moved for to turn to God, or to Repent? It may be, Here is Some Drunkard, Some Swearer, Some notorious Sabbath breaker, Some wanton that is got into the Congregation:
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I will not say to thee, Friend, how camest thou in hither? Ah, poor soul, thou maiest hear that voice,
I will not say to thee, Friend, how camest thou in hither? Ah, poor soul, thou Mayest hear that voice,
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and those words too soon another day: But this I say, Friend, the greatest motive under Heaven hath been used to move, and turn thee;
and those words too soon Another day: But this I say, Friend, the greatest motive under Heaven hath been used to move, and turn thee;
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and yet thou art nothing moved, and stirred therewith:
and yet thou art nothing moved, and stirred therewith:
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O! whereby shall thy soul be brought unto Repentance? Go (saies our Saviour Christ unto his Disciples) preach, Repent: for the Kingdom of Heaven is at hand:
OH! whereby shall thy soul be brought unto Repentance? Go (Says our Saviour christ unto his Disciples) preach, repent: for the Kingdom of Heaven is At hand:
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if they receive ye, your peace be upon them: if not, it shall be more easie for Sodom and Gomorah, than for that City,
if they receive you, your peace be upon them: if not, it shall be more easy for Sodom and Gomorrah, than for that city,
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than for that people, at that great day. than for that people, At that great day.
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Oh for the Lords sake, take heed when ye hear the Word of the Kingdom, take heed that ye don't lose it:
O for the lords sake, take heed when you hear the Word of the Kingdom, take heed that you don't loose it:
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Repent, and then turn to God.
repent, and then turn to God.
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But if these things be so (in the Second place) Then here we see the reason,
But if these things be so (in the Second place) Then Here we see the reason,
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why our hearts are no more broken, are no more humbled, no more Repentance, no more melting, heart no more softened:
why our hearts Are no more broken, Are no more humbled, no more Repentance, no more melting, heart no more softened:
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because ye don't labour to bring the Kingdom of Heaven neer unto your souls: I mean the Gospel, and the Word of the Gospel; free-remission of poor sinners:
Because you don't labour to bring the Kingdom of Heaven near unto your Souls: I mean the Gospel, and the Word of the Gospel; Free remission of poor Sinners:
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When the Kingdom of Heaven comes neer unto a person, he runs away from it, from the Promise;
When the Kingdom of Heaven comes near unto a person, he runs away from it, from the Promise;
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Oh! it belongs not to me; I am not so and so qualified: I am not so and so broken;
Oh! it belongs not to me; I am not so and so qualified: I am not so and so broken;
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I am not so and so weary, and heavy laden; and therefore the promise belongs not to me.
I am not so and so weary, and heavy laden; and Therefore the promise belongs not to me.
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But the approaching of the Kingdom of Heaven, is the only means and motive to break thy heart,
But the approaching of the Kingdom of Heaven, is the only means and motive to break thy heart,
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and wilt not thou therefore come to it, because thy heart is not broken? Oh! but the Promise don't belong to me:
and wilt not thou Therefore come to it, Because thy heart is not broken? Oh! but the Promise don't belong to me:
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the Promise is made unto those that are weary, and heavy laden, and I am not so.
the Promise is made unto those that Are weary, and heavy laden, and I am not so.
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Mistake not good people, The invitation is made to the weary, and heavy laden, but the promise is made to Coming.
Mistake not good people, The invitation is made to the weary, and heavy laden, but the promise is made to Coming.
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There are Two things in that speech: Come unto me all ye that are weary, and heavy laden. Here's an Invitation: and here's a Promise:
There Are Two things in that speech: Come unto me all you that Are weary, and heavy laden. Here's an Invitation: and here's a Promise:
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The Invitation is made indeed to those that are weary, and heavy laden: Oh! but the Promise is made to Coming, the Promise is made to Comming.
The Invitation is made indeed to those that Are weary, and heavy laden: Oh! but the Promise is made to Coming, the Promise is made to Coming.
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But that is all one (you will say) for then it seems I am not invited,
But that is all one (you will say) for then it seems I am not invited,
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if the invitation be made to such. God does not speak every thing, in every Scripture:
if the invitation be made to such. God does not speak every thing, in every Scripture:
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But man or woman, art thou not invited by some other Scripture? Pray what think ye of that in the 9. of the Proverbs: Wisdom hath built her an house:
But man or woman, art thou not invited by Some other Scripture? prey what think you of that in the 9. of the Proverbs: Wisdom hath built her an house:
cc-acp n1 cc n1, vb2r pns21 xx vvn p-acp d j-jn n1? n1 q-crq vvb pn22 pp-f d p-acp dt crd pp-f dt n2: n1 vhz vvn pno31 dt n1:
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(that is, Christ, compar'd with the former Chapter) she hath kild her beasts; she hath mingled her wine; she hath furnisht her table.
(that is, christ, compared with the former Chapter) she hath killed her beasts; she hath mingled her wine; she hath furnished her table.
(cst vbz, np1, vvn p-acp dt j n1) pns31 vhz vvn po31 n2; pns31 vhz vvn po31 n1; pns31 vhz vvn po31 n1.
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She cries upon the high places of the City. What does she cry? reade the 4. verse:She cries upon the high places of the city. What does she cry? read the 4. verse:
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Who so is simple, let him come in hither: as for him that wanteth understanding, ye reade it:Who so is simple, let him come in hither: as for him that Wants understanding, you read it:
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'tis, As for him that wanteth heart, Come eat of my bread, and drink of the wine which I have mingled.
it's, As for him that Wants heart, Come eat of my bred, and drink of the wine which I have mingled.
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The Invitation is made to simple ones: who so is simple, let him turn in hither.
The Invitation is made to simple ones: who so is simple, let him turn in hither.
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Oh! But I have such an heart as never any had: I want a heart unto all that is good.
Oh! But I have such an heart as never any had: I want a heart unto all that is good.
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Mark, As for him that wanteth heart, she saith to him, Come, eat of my bread.
Mark, As for him that Wants heart, she Says to him, Come, eat of my bred.
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How think ye? is the Invitation here made only to those that are weary,
How think you? is the Invitation Here made only to those that Are weary,
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and heavy laden? And if ye consider that place in the Gospel which ye know.
and heavy laden? And if you Consider that place in the Gospel which you know.
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The Invitation to the great supper.
The Invitation to the great supper.
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The servants are sent forth to call in those that were bidden, and they excuse themselves:
The Servants Are sent forth to call in those that were bidden, and they excuse themselves:
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But they were bidden, they were invited:
But they were bidden, they were invited:
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were they weary, and heavey laden think ye? Well, he sends out again, and invites others. Look upon the text:
were they weary, and heavey laden think you? Well, he sends out again, and invites Others. Look upon the text:
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were they weary, and heavy laden too? Go (saies he) Go, Go to the high-waies, and go to the hedges,
were they weary, and heavy laden too? Go (Says he) Go, Go to the highways, and go to the hedges,
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and compel them to come in: and compel them to come in:
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were they weary, and heavy laden too? And if ye look into the 3. of the Revelations, ye find there, that our Saviour saies at the 20. verse:
were they weary, and heavy laden too? And if you look into the 3. of the Revelations, you find there, that our Saviour Says At the 20. verse:
vbdr pns32 j, cc j vvn av? cc cs pn22 vvb p-acp dt crd pp-f dt n2, pn22 vvb a-acp, cst po12 n1 vvz p-acp dt crd n1:
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Behold, I stand at the door and knock: Behold, I stand At the door and knock:
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if any man hear my voice, and open the door, I will come in, and sup with him, and he with me. if any man hear my voice, and open the door, I will come in, and sup with him, and he with me.
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Our Saviour Christ here stands knocking, and offers the greatest mercies that can be; fellowship, and communion with a poor soul:
Our Saviour christ Here Stands knocking, and offers the greatest Mercies that can be; fellowship, and communion with a poor soul:
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I will come in to him, and will sup with him, and he with me.
I will come in to him, and will sup with him, and he with me.
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What greater blessing, or mercy can you desire than fellowship with Jesus Christ? Saies Jesus Christ;
What greater blessing, or mercy can you desire than fellowship with jesus christ? Says jesus christ;
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If any man will open, I will come in, and sup with him, and he with me. Here's mutual fellowship;
If any man will open, I will come in, and sup with him, and he with me. Here's mutual fellowship;
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Christ stands, and offers this, he stands knocking.
christ Stands, and offers this, he Stands knocking.
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But I pray, what door does he knock at? whose door does he knock at? Oh! my beloved, 'tis a Laodicean door:
But I pray, what door does he knock At? whose door does he knock At? Oh! my Beloved, it's a Laodicean door:
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Laodiceans, what are those? Luke-warm: I would thou wert hot, or cold; but seeing thou art Luke-warm, I will vomit thee out of my mouth. Luke-warm person worse than prophane;Laodiceans, what Are those? Lukewarm: I would thou Wertenberg hight, or cold; but seeing thou art Lukewarm, I will vomit thee out of my Mouth. Lukewarm person Worse than profane;
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and yet behold, Jesus Christ stands at a luke-warm persons door: knocking and tendering mercy to a luke-warme Laodicean person.
and yet behold, jesus christ Stands At a lukewarm Persons door: knocking and tendering mercy to a lukewarm Laodicean person.
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I but stay, May be they were weary, and heavy laden first, before they were invited. Reade the 17. verse.
I but stay, May be they were weary, and heavy laden First, before they were invited. Read the 17. verse.
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Because thou saiest, I am rich, and increased with goods, and have need of nothing: and knowest not that thou art wrethed, and miserable, and poor, and blind, and naked. Because thou Sayest, I am rich, and increased with goods, and have need of nothing: and Knowest not that thou art wreathed, and miserable, and poor, and blind, and naked.
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Were these weary, and heavy laden, think ye? And yet at this door, behold! at this door the Lord Christ stands knocking! Oh! grace! Oh, glorious, rich grace!
Were these weary, and heavy laden, think you? And yet At this door, behold! At this door the Lord christ Stands knocking! Oh! grace! O, glorious, rich grace!
vbdr d j, cc j vvn, vvb pn22? cc av p-acp d n1, vvb! p-acp d n1 dt n1 np1 vvz vvg! uh n1! uh, j, j n1!
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Oh! you that have stood at a distance from the promise, and dared not draw neer to the promise;
Oh! you that have stood At a distance from the promise, and dared not draw near to the promise;
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said it did not belong to you, you were not invited to mercy:
said it did not belong to you, you were not invited to mercy:
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Consider, do you consider what great enemies ye are unto your own breakings, and humblings that ye do so much desire? The approaching of the Kingdom of Heaven,
Consider, do you Consider what great enemies you Are unto your own breakings, and humblings that you do so much desire? The approaching of the Kingdom of Heaven,
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and the Doctrine of grace, and of free-remission unto a poor sinner, is the greatest means,
and the Doctrine of grace, and of Free remission unto a poor sinner, is the greatest means,
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and motive in the world to break ones heart. Oh! therefore, as ever you desire to have your hearts broken, and to be humbled;
and motive in the world to break ones heart. Oh! Therefore, as ever you desire to have your hearts broken, and to be humbled;
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look much to the Kingdom of Heaven, and the Doctrines thereof, and never say, it does not belong unto you.
look much to the Kingdom of Heaven, and the Doctrines thereof, and never say, it does not belong unto you.
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But Thirdly, If these things be so? if there be a truth in this Doctrine? what infinite cause have we all,
But Thirdly, If these things be so? if there be a truth in this Doctrine? what infinite cause have we all,
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for to Repent, to mend our lives, and to turn to God? The Kingdom of Heaven hath approach't. Beloved!
for to repent, to mend our lives, and to turn to God? The Kingdom of Heaven hath approached. beloved!
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hath not the Kingdom of Heaven approach't unto our Nation? Take the Kingdom of Heaven for the Kingdom of Glory:
hath not the Kingdom of Heaven approached unto our nation? Take the Kingdom of Heaven for the Kingdom of Glory:
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and in these dying times, how hath the Kingdom of Heaven approach't in that sense! Take the Kingdom of Heaven for the State of the Church:
and in these dying times, how hath the Kingdom of Heaven approached in that sense! Take the Kingdom of Heaven for the State of the Church:
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and how many Church-truths hath broken out in these daies, that were not known before? Take the Kingdom of Heaven for the Gospel;
and how many Church-truths hath broken out in these days, that were not known before? Take the Kingdom of Heaven for the Gospel;
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and the preaching of the Gospel:
and the preaching of the Gospel:
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how hath God gone up and down in these latter times, even in these times of trouble, preaching free-grace to poor England? Witness all these Victories ye have had, notwithstanding all your sins. Oh! England, England;
how hath God gone up and down in these latter times, even in these times of trouble, preaching Free grace to poor England? Witness all these Victories you have had, notwithstanding all your Sins. Oh! England, England;
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now Repent, and turn unto the Lord: Surely, if ever, the Kingdom of Heaven is come to you:
now repent, and turn unto the Lord: Surely, if ever, the Kingdom of Heaven is come to you:
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yea, hath not the Kingdom of Heaven approach't unto many of your souls in particular? are there not some here, great sinners, that have been invited to mercy? are there not some here, great sinners, that have received mercy? hath the Kingdom of Heaven approach't unto you? and will not you Repent? and will not you turn to God? and will not you amend your lives?
yea, hath not the Kingdom of Heaven approached unto many of your Souls in particular? Are there not Some Here, great Sinners, that have been invited to mercy? Are there not Some Here, great Sinners, that have received mercy? hath the Kingdom of Heaven approached unto you? and will not you repent? and will not you turn to God? and will not you amend your lives?
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You will say, This work is not now to do: we have Repented already. But pray give me leave:
You will say, This work is not now to do: we have Repented already. But prey give me leave:
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Have ye, have ye Repented upon Gospel-Motives? have ye Repented upon this ground, because the Kingdom of Heaven hath approach't? Oh! how many legal Professors are there among Professors? As there are Two sorts of men in the world;
Have you, have you Repented upon Gospel-motives? have you Repented upon this ground, Because the Kingdom of Heaven hath approached? Oh! how many Legal Professors Are there among Professors? As there Are Two sorts of men in the world;
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Some that live in dark places, and prisons: And others that walk up and down in the light.
some that live in dark places, and prisons: And Others that walk up and down in the Light.
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So, some there are among Professors, some legal, that woak up and down in the dark, and see no light:
So, Some there Are among Professors, Some Legal, that woke up and down in the dark, and see no Light:
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Others again, that walk up and down in the light of the Gospel: many, many legal Professors.
Others again, that walk up and down in the Light of the Gospel: many, many Legal Professors.
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Beloved, The more Evangelical your Repentance is, the more it will cure your souls, and not hurt your body:
beloved, The more Evangelical your Repentance is, the more it will cure your Souls, and not hurt your body:
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Legal Repentance soakes into the body, and frets out the very strength of ones body.
Legal Repentance soaks into the body, and frets out the very strength of ones body.
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Pray look a little into the 33. Chapter of Job; See what the holy Ghost saies there.
Pray look a little into the 33. Chapter of Job; See what the holy Ghost Says there.
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God speaks once, yea twice, yet man percieves it not: God speaks once, yea twice, yet man perceives it not:
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(here is man in his natural, pure natural state) In a dream (at the 15. verse) in a vision of the night;
(Here is man in his natural, pure natural state) In a dream (At the 15. verse) in a vision of the night;
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when deep sleep falleth upon men, in stumbrings upon the bed: when deep sleep falls upon men, in stumbrings upon the Bed:
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(that is, before a man is aware.) Then he openeth the ears of men: and sealeth their instruction:
(that is, before a man is aware.) Then he Openeth the ears of men: and Sealeth their instruction:
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That he may withdraw man from his purpose, and hide pride from man. That he may withdraw man from his purpose, and hide pride from man.
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What then? He is chastened also with pain upon his bed, and the multitude of his bones with strong pain:
What then? He is chastened also with pain upon his Bed, and the multitude of his bones with strong pain:
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So that his life abhorreth bread, and his soul dainty meat. Verse the 21. His flesh is consumed away, that it cannot be seen:
So that his life abhorreth bred, and his soul dainty meat. Verse the 21. His Flesh is consumed away, that it cannot be seen:
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and his bones that were not seen stick out: His soul draweth neer to the grave, and his life to the destroyers. Here's Legal work. Then comes the Gospel.and his bones that were not seen stick out: His soul draws near to the grave, and his life to the destroyers. Here's Legal work. Then comes the Gospel.
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If there be a messenger with him, an Interpreter, one of a thousand, to show unto man his uprightness: If there be a Messenger with him, an Interpreter, one of a thousand, to show unto man his uprightness:
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Then he is gracious unto him, and saith, Deliver him from going down to the pit: I have found a ransome. Then at the 25. verse:Then he is gracious unto him, and Says, Deliver him from going down to the pit: I have found a ransom. Then At the 25. verse:
av pns31 vbz j p-acp pno31, cc vvz, vvb pno31 p-acp vvg a-acp p-acp dt n1: pns11 vhb vvn dt n1. av p-acp dt crd n1:
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His flesh shall be fresher than a childs, he shall return to the daies of his youth. His Flesh shall be fresher than a child's, he shall return to the days of his youth.
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His flesh shall be fresher than a childs. Thus, Evangelical Repentance is a friend both to soul and body:
His Flesh shall be fresher than a child's. Thus, Evangelical Repentance is a friend both to soul and body:
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Meer Legal Repentance eats out the strength of ones spirit, even of ones very body.
Mere Legal Repentance eats out the strength of ones Spirit, even of ones very body.
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Again, The more Evangelical your Repentance is, the more you will be humbled, and grieved for sins against the Gospel.
Again, The more Evangelical your Repentance is, the more you will be humbled, and grieved for Sins against the Gospel.
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I will send (saies Christ) the Comforter, and he shall convince the world of sin: I will send (Says christ) the Comforter, and he shall convince the world of since:
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what sin? of sin, and of unbeliefe. Oh! saies the soul that Repents Evangelically;
what since? of since, and of unbelief. Oh! Says the soul that Repents Evangelically;
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who more guilty of unbelief than I? Oh! never any one more Ignorant of Christ than I:
who more guilty of unbelief than I? Oh! never any one more Ignorant of christ than I:
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Oh! the unkindness of my soul towards Christ! Legal Repentance, it pitches upon some breach of the Law, and there it rests.
Oh! the unkindness of my soul towards christ! Legal Repentance, it pitches upon Some breach of the Law, and there it rests.
uh dt n1 pp-f po11 n1 p-acp np1! j n1, pn31 vvz p-acp d n1 pp-f dt n1, cc a-acp pn31 vvz.
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Again, Enangelical Repentance, complies with spirituall joy, and is a friend unto it. You grieve for sin, and you rejoyce in God:
Again, Enangelical Repentance, complies with spiritual joy, and is a friend unto it. You grieve for since, and you rejoice in God:
av, j n1, vvz p-acp j n1, cc vbz dt n1 p-acp pn31. pn22 vvb p-acp n1, cc pn22 vvb p-acp np1:
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and when you rejoyce in God, you grieve for sin.
and when you rejoice in God, you grieve for since.
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I will send the Comforter (saies our Saviour.) He does not say, I will send the Spirit:
I will send the Comforter (Says our Saviour.) He does not say, I will send the Spirit:
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No, but I will send the Comforter, and he shall convince the world of sin, and of unbelief.
No, but I will send the Comforter, and he shall convince the world of since, and of unbelief.
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The Comforter, because it shall be a work of Comfort, unto the soul that is convinced of sin Gospel-wise.
The Comforter, Because it shall be a work of Comfort, unto the soul that is convinced of since gospel-wise.
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and the more a man rejoyces in Christ, the more he grieves for sin: and the more he grieves for sin, the more he rejoyceth in Christ again.
and the more a man rejoices in christ, the more he grieves for since: and the more he grieves for since, the more he Rejoiceth in christ again.
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Again, When your Repentance is Evangelical:
Again, When your Repentance is Evangelical:
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The more you apprehend, or hope that your sin is pardoned, the more you wil grieve for it.
The more you apprehend, or hope that your since is pardoned, the more you will grieve for it.
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Ye reade in the Psalms of one special Penitential Psalme of David: the 51. Psalme. But when was that made? A Psalme of David, when Nathan the Prophet came to him:
You read in the Psalms of one special Penitential Psalm of David: the 51. Psalm. But when was that made? A Psalm of David, when Nathan the Prophet Come to him:
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that is, after the Prophet Nathan had been with him.
that is, After the Prophet Nathan had been with him.
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And what did Nathan the Prophet say to him? Saies Nathan, Thy sin is forgiven thee.
And what did Nathan the Prophet say to him? Says Nathan, Thy since is forgiven thee.
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Upon that message, David fals into a Penitential Psalme, a Psalme of Humiliation, and of Repentance.
Upon that message, David falls into a Penitential Psalm, a Psalm of Humiliation, and of Repentance.
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The more a man hath assurance that his sin is pardoned, the more he doth grieve for it.
The more a man hath assurance that his since is pardoned, the more he does grieve for it.
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And the more Evangelical your Repentance is, the more your heart will be inlarged to, and for Christ.
And the more Evangelical your Repentance is, the more your heart will be enlarged to, and for christ.
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The sight of Gods free-love in Christ, will make your heart free in love unto Christ, and for Christ.
The sighed of God's free-love in christ, will make your heart free in love unto christ, and for christ.
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When the poor sinner, the woman, spoken of in the 7. of Luke, had much forgiven her freely;
When the poor sinner, the woman, spoken of in the 7. of Lycia, had much forgiven her freely;
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she came and brought her precious boxes, and powred them out upon Jesus Christ. So, when a soul hath tasted of the free love of God in Christ;
she Come and brought her precious boxes, and poured them out upon jesus christ. So, when a soul hath tasted of the free love of God in christ;
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then, no boxes of ointment too precious to powre out upon the feet of Jesus Christ.
then, no boxes of ointment too precious to pour out upon the feet of jesus christ.
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Further, The more of the Gospel, and the more of the Kingdom of Heaven, is in your Repentance:
Further, The more of the Gospel, and the more of the Kingdom of Heaven, is in your Repentance:
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The more of the Gospel will be in your Obedience, the more of the Gospel will be in your Assurance, the more of the Gospel will be in your Performance, in your prayers, and other duties. Beloved! Repentance is foundation work:
The more of the Gospel will be in your obedience, the more of the Gospel will be in your Assurance, the more of the Gospel will be in your Performance, in your Prayers, and other duties. beloved! Repentance is Foundation work:
dt av-dc pp-f dt n1 vmb vbi p-acp po22 n1, dt av-dc pp-f dt n1 vmb vbi p-acp po22 n1, dt av-dc pp-f dt n1 vmb vbi p-acp po22 n1, p-acp po22 n2, cc j-jn n2. j-vvn! n1 vbz n1 n1:
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it hath an influence upon all your service.
it hath an influence upon all your service.
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If your Repentance be Legal, your Obedience Legal, and your Performance Legal, and your Assurance Legal;
If your Repentance be Legal, your obedience Legal, and your Performance Legal, and your Assurance Legal;
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ever tying God unto such conditions, as he never tyed you to, through the improvement of your own unbelief.
ever tying God unto such conditions, as he never tied you to, through the improvement of your own unbelief.
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But now, when as your Repentance hath the Gospel in it, drawn up, and raised upon such motives as these;
But now, when as your Repentance hath the Gospel in it, drawn up, and raised upon such motives as these;
p-acp av, c-crq c-acp po22 n1 vhz dt n1 p-acp pn31, vvn a-acp, cc vvd p-acp d n2 c-acp d;
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then your Obedience, your Comforts, your Duties, your Assurance will have the impression of the Gospel also upon them.
then your obedience, your Comforts, your Duties, your Assurance will have the impression of the Gospel also upon them.
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And Seventhly, The more of the Gospel, the Kingdom of Heaven, is in your Repentance:
And Seventhly, The more of the Gospel, the Kingdom of Heaven, is in your Repentance:
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The more your hearts, and spirits will be meekned, and sweetned towards the Saints, towards your fellow Servants the people of God.
The more your hearts, and spirits will be meekened, and sweetened towards the Saints, towards your fellow Servants the people of God.
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What is the Gospel but a dead Christ? As Jesus Christ was a living Gospel:
What is the Gospel but a dead christ? As jesus christ was a living Gospel:
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So the Gospel is a dead Christ.
So the Gospel is a dead christ.
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When the Gospel approaches, when the kingdom of Heaven draws neer to a soul, and Christ therein;
When the Gospel Approaches, when the Kingdom of Heaven draws near to a soul, and christ therein;
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the heart is meekned, and made like to Christ. The Law is called a fiery Law, the Law of fire;
the heart is meekened, and made like to christ. The Law is called a fiery Law, the Law of fire;
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Comapred unto Hagar; And saies the Apostle, The children of the bond-woman, will persecute the children of the free-woman, of Sarah. And what's the reason that there is so much bitterness among Professors? but because there is no more of the Gospel,
Comapred unto Hagar; And Says the Apostle, The children of the bondwoman, will persecute the children of the freewoman, of Sarah. And what's the reason that there is so much bitterness among Professors? but Because there is no more of the Gospel,
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and of the Kingdom of Heaven, in our Profession. Beloved in the Lord: Ye see into what sad times of Discord, and Bitterness we are now brought:
and of the Kingdom of Heaven, in our Profession. beloved in the Lord: You see into what sad times of Discord, and Bitterness we Are now brought:
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As ever you do desire to be free from this spirit of Bitterness: as ye do desire that ye may not have a hand in opposing your fellow-servants,
As ever you do desire to be free from this Spirit of Bitterness: as you do desire that you may not have a hand in opposing your Fellow servants,
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and acting a spirit of bitterness towards the Children of God:
and acting a Spirit of bitterness towards the Children of God:
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Oh! labour for more of the Gospel, get more of it into your Repentance, and into your Obedience:
Oh! labour for more of the Gospel, get more of it into your Repentance, and into your obedience:
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Oh! let us labour to be more Evangelical than ever we have been. I had need call upon my own heart for this:
Oh! let us labour to be more Evangelical than ever we have been. I had need call upon my own heart for this:
uh vvb pno12 vvi pc-acp vbi n1 np1 cs av pns12 vhb vbn. pns11 vhd n1 vvi p-acp po11 d n1 p-acp d:
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and give me leave to measure your own hearts by mine. Beloved!
and give me leave to measure your own hearts by mine. beloved!
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I don't now come to call for Repentance barely, but I come this night unto you, calling for refined Repentance, Gospel-Repentance: these are refining times:
I don't now come to call for Repentance barely, but I come this night unto you, calling for refined Repentance, Gospel repentance: these Are refining times:
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your publick Worship refin'd, the Government refin'd: Christians had need refine all their Duties, and all their Graces, and all their Comforts, and all their Assurance:
your public Worship refined, the Government refined: Christians had need refine all their Duties, and all their Graces, and all their Comforts, and all their Assurance:
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we had need even take our whole garment;
we had need even take our Whole garment;
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and look into every seame, brush every seame, there is so much dust gotten into it.
and look into every seam, brush every seam, there is so much dust got into it.
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Oh! labour, labour to be more Evangelical, to get more of the Gospel of Christ into all your Duties.
Oh! labour, labour to be more Evangelical, to get more of the Gospel of christ into all your Duties.
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The Gospel is the Ministration of life: And the Ministration of the Law; is called the Ministration of death.
The Gospel is the Ministration of life: And the Ministration of the Law; is called the Ministration of death.
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The Ministration of the Gospel, called the Ministration of righteousness: the Ministration of the Law, is called the Ministration of Condemnation.
The Ministration of the Gospel, called the Ministration of righteousness: the Ministration of the Law, is called the Ministration of Condemnation.
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The Gospel, is called a Glorious Gospel, a Glorious Gospel:
The Gospel, is called a Glorious Gospel, a Glorious Gospel:
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as ye do desire that Glory may be upon you, get more of this Glorious Gospel into you:
as you do desire that Glory may be upon you, get more of this Glorious Gospel into you:
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more of the Gospel into all your Duties, into your Repentance: Which that you may do:
more of the Gospel into all your Duties, into your Repentance: Which that you may do:
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Now even Repent, that ever you have been so Legal in your Repentance.
Now even repent, that ever you have been so Legal in your Repentance.
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A man will never be Evangelical in his Repentance, that does not in some measure, grieve that he hath been so Legal in his Repentance. And to end all:
A man will never be Evangelical in his Repentance, that does not in Some measure, grieve that he hath been so Legal in his Repentance. And to end all:
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If at amy time, Man or Woman, thou dost find thy heart dead, and dull, and saiest thou canst not pray, thou art unapt, and thy heart's hardened:
If At amy time, Man or Woman, thou dost find thy heart dead, and dull, and Sayest thou Canst not pray, thou art unapt, and thy heart's hardened:
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Then go, go to the word of the Kingdom, go to the Gospel, go, lay out thy soul before the word of the Gospel:
Then go, go to the word of the Kingdom, go to the Gospel, go, lay out thy soul before the word of the Gospel:
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consider the Kingdom of Heaven, the word of the Kingdom, free remission unto poor sinners; and this is the only way for to break your heart:
Consider the Kingdom of Heaven, the word of the Kingdom, free remission unto poor Sinners; and this is the only Way for to break your heart:
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for certainly, this is a truth that I have spread before you, (think of it:) The appropinquation, approaching,
for Certainly, this is a truth that I have spread before you, (think of it:) The appropinquation, approaching,
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or drawing neer of the Kingdom of Heaven; is the highest, and the greatest motive in the world unto true Repentance.
or drawing near of the Kingdom of Heaven; is the highest, and the greatest motive in the world unto true Repentance.
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