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GALATIANS, 2. part of the 20. vers. — Nevertheless I live, yet not I, but Christ liveth in me. GALATIANS, 2. part of the 20. vers. — Nevertheless I live, yet not I, but christ lives in me.
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IN this Epistle, the Apostle Paul does industriously prove, That a man is justified by faith in Christ alone,
IN this Epistle, the Apostle Paul does industriously prove, That a man is justified by faith in christ alone,
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and not by the works of the law. and not by the works of the law.
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Which he plainly affirms at the 16. verse, Knowing that a man is not justified by the works of the law,
Which he plainly affirms At the 16. verse, Knowing that a man is not justified by the works of the law,
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but by the faith of Jesus Christ, even we have beleeved in Jesus Christ, that we might be justified by the faith of Christ,
but by the faith of jesus christ, even we have believed in jesus christ, that we might be justified by the faith of christ,
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and not by the works of the law: for by the works of the law shall no flesh be justified. and not by the works of the law: for by the works of the law shall no Flesh be justified.
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But if a man be not justified by the works of the law, then a man may live as he lists, may cease from working.
But if a man be not justified by the works of the law, then a man may live as he lists, may cease from working.
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Not so (saies the Apostle) for so, we our selves should be found sinner,
Not so (Says the Apostle) for so, we our selves should be found sinner,
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and Christ would be made the minister of sin, which God forbid: and christ would be made the minister of since, which God forbid:
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(verse 17.) yea, and I should build again the things which I have destroyed,
(verse 17.) yea, and I should built again the things which I have destroyed,
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and make my self a transgressor: and make my self a transgressor:
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(verse 18.) But I through the law, am dead unto the law, that I might live unto God. (verse the 19.)
(verse 18.) But I through the law, am dead unto the law, that I might live unto God. (verse the 19.)
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But if a man be justified by faith alone, and so by the death of Christ;
But if a man be justified by faith alone, and so by the death of christ;
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then a man is crucified with Christ:
then a man is Crucified with christ:
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and if a man be crucified, or if you be crucified with Christ, how then do you live? Yes, (saies he at the 20. ver.) I am crucified with Christ, Nevertheless I live,
and if a man be Crucified, or if you be Crucified with christ, how then do you live? Yes, (Says he At the 20. ver.) I am Crucified with christ, Nevertheless I live,
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yet not I, but Christ liveth in me. Nevertheless ] or now I live. [ I live ] that is, a spiritual life. There is a Natural life:yet not I, but christ lives in me. Nevertheless ] or now I live. [ I live ] that is, a spiritual life. There is a Natural life:
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and there is a Spiritual life.
and there is a Spiritual life.
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He does not here speak of the Natural life, when he saies, Nevertheless I live; because he adds, yet not I, but Christ liveth in me: that is, Spiritually.
He does not Here speak of the Natural life, when he Says, Nevertheless I live; Because he adds, yet not I, but christ lives in me: that is, Spiritually.
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And when he saies, I live: he speaks it in the Person of every Believer: not in his Own Person, but he personates a Believer all along.
And when he Says, I live: he speaks it in the Person of every Believer: not in his Own Person, but he personates a Believer all along.
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I through the Law, am dead to the Law, that I might live to God; I a Believer.I through the Law, am dead to the Law, that I might live to God; I a Believer.
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And, I am crucified with Christ: I a Believer.
And, I am Crucified with christ: I a Believer.
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And, Nevertheless I live. All along he does personate a Believer, and does not speak in his own Person,
And, Nevertheless I live. All along he does personate a Believer, and does not speak in his own Person,
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but in the Person of a Believer.
but in the Person of a Believer.
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And he saies here, Nevertheless I live. He had said before, That we are justified by Faith alone,
And he Says Here, Nevertheless I live. He had said before, That we Are justified by Faith alone,
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and not by the works of the Law: and not by the works of the Law:
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and that a Believer was crucified with Christ. Now (saies he) This Doctrine that I have preach'd unto you, is no way opposit unto our Spiritual life, or unto our Holiness;
and that a Believer was Crucified with christ. Now (Says he) This Doctrine that I have preached unto you, is no Way opposite unto our Spiritual life, or unto our Holiness;
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yet, now I live, or, nevertheless I live. From whence then you may observe these Two things.yet, now I live, or, nevertheless I live. From whence then you may observe these Two things.
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First. That every true Believer, every Godly, Gracious man, is a living man, lives aspiritual life, is in the state of life.First. That every true Believer, every Godly, Gracious man, is a living man, lives aspiritual life, is in the state of life.
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Secondly. That our justification by faith alone, and our being crucified with Christ; is no enemy, but a friend unto this Spiritual life. Nevertheless, I live. First of all. Every Godly, Gracious man. Secondly. That our justification by faith alone, and our being Crucified with christ; is no enemy, but a friend unto this Spiritual life. Nevertheless, I live. First of all. Every Godly, Gracious man.
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is a living man, is in the state of life; lives a Spiritual life. is a living man, is in the state of life; lives a Spiritual life.
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And this ye have most expresly, in that 6. Chap. of John, at the 40. vers.
And this you have most expressly, in that 6. Chap. of John, At the 40. vers.
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This is the will of him that sent me, That every one which seeth the Son, This is the will of him that sent me, That every one which sees the Son,
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and believeth on him, may have everlasting life, and I will raise him up at the last day. and Believeth on him, may have everlasting life, and I will raise him up At the last day.
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But though he shall have everlasting life hereafter, it may be he hath not this life for the present:
But though he shall have everlasting life hereafter, it may be he hath not this life for the present:
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Look therfore what he saies at the 47. vers. Verily, verily, I say unto you, He that beleeveth on me hath everlasting life.
Look Therefore what he Says At the 47. vers. Verily, verily, I say unto you, He that Believeth on me hath everlasting life.
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'Tis not said, He shall have everlasting life, but he hath everlasting life; everlasting life is begun in him already.
It's not said, He shall have everlasting life, but he hath everlasting life; everlasting life is begun in him already.
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And that ye may be the more sure of it, he gives you a double Verily;
And that you may be the more sure of it, he gives you a double Verily;
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Verily, verily I say unto ye, He that believeth on me, hath everlasting life. Verily, verily I say unto you, He that Believeth on me, hath everlasting life.
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But how can this be? Nay, how should it be otherwise? for a mans life is, as his meat is:
But how can this be? Nay, how should it be otherwise? for a men life is, as his meat is:
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and saies our Saviour, I am the bread of life, at the 48. vers. Then at the 54. vers.
and Says our Saviour, I am the bred of life, At the 48. vers. Then At the 54. vers.
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Whesoever eateth my flesh, and drinketh my blood, hath eternal life: Whesoever Eateth my Flesh, and Drinketh my blood, hath Eternal life:
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For my flesh ( at the 55. vers.) is meat indeed, and my blood is drink indeed;
For my Flesh (At the 55. vers.) is meat indeed, and my blood is drink indeed;
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he that eateth my flesh, and drinketh my blood, dwelleth in me and I in him:
he that Eateth my Flesh, and Drinketh my blood, dwells in me and I in him:
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As the living Father hath sent me, and I live by the Father; so he that eateth me, even he shall live by me. As the living Father hath sent me, and I live by the Father; so he that Eateth me, even he shall live by me.
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So that ye see, this Chapter is ful of it, here is a cloud of winesses:
So that you see, this Chapter is full of it, Here is a cloud of Witnesses:
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I say therfore, That every godly, gracious man, is a living man, and lives another life from the life of the world, a spiritual life,
I say Therefore, That every godly, gracious man, is a living man, and lives Another life from the life of the world, a spiritual life,
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and is in the state of spiritual life.
and is in the state of spiritual life.
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For the opening of this Truth unto ye, We must first of all enquire, What this Spiritual life is.
For the opening of this Truth unto you, We must First of all inquire, What this Spiritual life is.
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Take therefore this description of it:
Take Therefore this description of it:
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It is that supernatural perfection of soul, whereby a man being united unto Christ, by the Spirit, is able to act, move, It is that supernatural perfection of soul, whereby a man being united unto christ, by the Spirit, is able to act, move,
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and work towards God as his utmost end. and work towards God as his utmost end.
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First (I say) [ It is a supernatural perfection ] There is some perfection in every life:
First (I say) [ It is a supernatural perfection ] There is Some perfection in every life:
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Life is the greatest good and perfection: Death is the greatest evil.
Life is the greatest good and perfection: Death is the greatest evil.
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Therefore when the Lord theratned Adam, to punish him for eating the forbidden-fruit, he saies, The day thou eatest thereof, thou shalt die the DEATH.
Therefore when the Lord theratned Adam, to Punish him for eating the forbidden-fruit, he Says, The day thou Eatest thereof, thou shalt die the DEATH.
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Death is the greatest evil, and so Life is the greatest good and perfection.
Death is the greatest evil, and so Life is the greatest good and perfection.
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And this the Devil knew full well, when he said, Skin for skin, and all that a man hath will he give for his life.
And this the devil knew full well, when he said, Skin for skin, and all that a man hath will he give for his life.
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So that life is a perfection. But I say, this Spiritual life, It is the Supernatural perfection of the soul.
So that life is a perfection. But I say, this Spiritual life, It is the Supernatural perfection of the soul.
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And therefore in the 4. chapter of the Ephesians, and the 18 verse, This life of the Saints, the very life of the Saints is called The life of God. 'Tis a supernatural perfection of soul therefore.
And Therefore in the 4. chapter of the Ephesians, and the 18 verse, This life of the Saints, the very life of the Saints is called The life of God. It's a supernatural perfection of soul Therefore.
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Secondly, As it is a supernatural perfection of Soul: So it rises from our Ʋnion with Christ by the Spirit.
Secondly, As it is a supernatural perfection of Soul: So it rises from our Ʋnion with christ by the Spirit.
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A man is united to God by faith, and by the Spirit:
A man is united to God by faith, and by the Spirit:
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and as our outward life does arise from the union between the soul and the body;
and as our outward life does arise from the Union between the soul and the body;
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and though the body be never so fair or full, yet if it be not united to the soul, it is but a dead carkass:
and though the body be never so fair or full, yet if it be not united to the soul, it is but a dead carcase:
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So our Spiritual life, it doth arise from our union with Christ;
So our Spiritual life, it does arise from our Union with christ;
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and though a man have never so many moral virtues, and his conversation be never so fair,
and though a man have never so many moral Virtues, and his Conversation be never so fair,
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yet if not united to Christ by the Spirit, he is but a dead man, spiritually a dead man.
yet if not united to christ by the Spirit, he is but a dead man, spiritually a dead man.
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And therefore saies the Apostle here in the Text, Nevertheless I live, yet not I, but Christ liveth in me. Thirdly.
And Therefore Says the Apostle Here in the Text, Nevertheless I live, yet not I, but christ lives in me. Thirdly.
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As it arises from our union with Christ, by the Spirit:
As it arises from our Union with christ, by the Spirit:
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So (I say,) It is that Supernatural I perfection, whereby a man is able to act,
So (I say,) It is that Supernatural I perfection, whereby a man is able to act,
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and move, and work towards God as his utmost and last end, And therefore saies the Apostle in the former verse, I through the Law, am dead unto the Law, that I may live to God. and move, and work towards God as his utmost and last end, And Therefore Says the Apostle in the former verse, I through the Law, am dead unto the Law, that I may live to God.
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To God, as my last and my utmost end.
To God, as my last and my utmost end.
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And when a man is able to act, and move, and work towards God, as his last,
And when a man is able to act, and move, and work towards God, as his last,
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and utmost end, then he is said to live spiritually. So that then ye have this description of our spiritual life; I repeat it again.
and utmost end, then he is said to live spiritually. So that then you have this description of our spiritual life; I repeat it again.
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It is that supernaturall perfection of soul, whereby a man being united unto Christ, by the Spirit, is able to act, It is that supernatural perfection of soul, whereby a man being united unto christ, by the Spirit, is able to act,
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and move, and work towards God, as his utmost end. and move, and work towards God, as his utmost end.
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Secondly. Whereby may it appear, That every godly, gracious man, is thus a living man, made partaker of this spiritual life, Secondly. Whereby may it appear, That every godly, gracious man, is thus a living man, made partaker of this spiritual life,
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so as to he able to act, and move, and work towards God as his utmost end? so as to he able to act, and move, and work towards God as his utmost end?
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I will take but the Three ordinary lives that are in the world.
I will take but the Three ordinary lives that Are in the world.
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The vegetative life, the life of Plants and Herbs. The Sensitive life, the life of Beasts. And the Rational life, the life of Man. And I wil shew ye, That the Essential properties of all these lives, are in a Spiritual way in the godly;
The vegetative life, the life of Plants and Herbs. The Sensitive life, the life of Beasts. And the Rational life, the life of Man. And I will show you, That the Essential properties of all these lives, Are in a Spiritual Way in the godly;
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and then the Argument will lie thus:
and then the Argument will lie thus:
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If the Essential properties of all these lives be in a spiritual way in every godly man:
If the Essential properties of all these lives be in a spiritual Way in every godly man:
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then certainly, every godly, gracious man, is a living man, and in the state of life;
then Certainly, every godly, gracious man, is a living man, and in the state of life;
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living another life from the life of the world. First.
living Another life from the life of the world. First.
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Take the life of plants and herbs, or of flowers, and what is the Essential property of the Vegetative life? It is to grow; no sooner hath a thing the Vegetative life, but it does grow.
Take the life of plants and herbs, or of flowers, and what is the Essential property of the Vegetative life? It is to grow; no sooner hath a thing the Vegetative life, but it does grow.
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All plants, and herbs, and flowers, they grow, and trees they grow, because they have this Vegetative life.
All plants, and herbs, and flowers, they grow, and trees they grow, Because they have this Vegetative life.
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And so the Saints do, they grow in grace. It's said of them in the 84. Psalm, They go from strength to strength.
And so the Saints do, they grow in grace. It's said of them in the 84. Psalm, They go from strength to strength.
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It is an Hebraisme, and it notes Augmentation; From, To, notes Augmentation. And the like Hebraismes ye have in the New-Testament. In Rom. 1.27. For therein is the righteousness of God revealed, from faith to faith.
It is an Hebraism, and it notes Augmentation; From, To, notes Augmentation. And the like Hebraisms you have in the New testament. In Rom. 1.27. For therein is the righteousness of God revealed, from faith to faith.
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It notes the augementation of faith.
It notes the augementation of faith.
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And so in 2 Cor. 3. ult. But we all with open face, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory.
And so in 2 Cor. 3. ult. But we all with open face, beholding as in a glass the glory of the Lord, Are changed into the same image, from glory to glory.
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It notes an augmentation of glory. And so, They go from strength to strength. That is, they grow in strength;
It notes an augmentation of glory. And so, They go from strength to strength. That is, they grow in strength;
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it notes, an augmentation of their strength.
it notes, an augmentation of their strength.
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But suppose they do want the Means, and want the Ordinances, do they grow then? Yes.
But suppose they do want the Means, and want the Ordinances, do they grow then? Yes.
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It is that which is said in the same Psalm; Though they walk thorow the valley of Baca, and be in a dry place, where no water is;
It is that which is said in the same Psalm; Though they walk thorough the valley of Baca, and be in a dry place, where no water is;
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yet they go on from strength to strength.
yet they go on from strength to strength.
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And, we ALL with open face beholding as in a glass, the mirror of the Lord, are changed from glory to glory. Not some, but all;
And, we ALL with open face beholding as in a glass, the mirror of the Lord, Are changed from glory to glory. Not Some, but all;
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all believers, and all the godly, they do grow in grace.
all believers, and all the godly, they do grow in grace.
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And this ye know, is the difference between a Painted child, and a Living childe, Take a living child,
And this you know, is the difference between a Painted child, and a Living child, Take a living child,
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and though he be but little, and very weak, yet he grows bigger. But now, a child that is painted upon a wall, a painted child grows not:
and though he be but little, and very weak, yet he grows bigger. But now, a child that is painted upon a wall, a painted child grows not:
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and if a man come to ye and say, What's the reason that this child does not grow? two or three years agone he was as big as now he is? you will easily answer,
and if a man come to you and say, What's the reason that this child does not grow? two or three Years ago he was as big as now he is? you will Easily answer,
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because he is but a painted child, he is not a living child; if he were a living child he would grow.
Because he is but a painted child, he is not a living child; if he were a living child he would grow.
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Now the Saints and people of God, they grow in grace, and therfore they are living children:
Now the Saints and people of God, they grow in grace, and Therefore they Are living children:
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they are living children, and therefore they grow in grace. Secondly.
they Are living children, and Therefore they grow in grace. Secondly.
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What is the Essential property of the Sensitive life, of the life of Beasts, of the life of Birds? (for they live another life than the life of Trees,
What is the Essential property of the Sensitive life, of the life of Beasts, of the life of Birds? (for they live Another life than the life of Trees,
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and the life of Flowers, and of Herbs) what is the Essential Property of that kind of life? The Essential property of that kind of life is, To be sensible of good or evil sutable unto them.
and the life of Flowers, and of Herbs) what is the Essential Property of that kind of life? The Essential property of that kind of life is, To be sensible of good or evil suitable unto them.
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And so the saints and people of God are: they are sensible also, they are not past feeling, as tis said of wicked men,
And so the Saints and people of God Are: they Are sensible also, they Are not past feeling, as this said of wicked men,
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but they are sensible of things sutable to them.
but they Are sensible of things suitable to them.
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Indeed, they have not the sence and feeling of things as they would, or do desire:
Indeed, they have not the sense and feeling of things as they would, or do desire:
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but there are Three tings which the Saints and people of God are all sensible of.
but there Are Three tings which the Saints and people of God Are all sensible of.
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They are sensible of their Sins; especially if they be committed against their knowledge. They are sensible of the Hiding of Gods face from them.
They Are sensible of their Sins; especially if they be committed against their knowledge. They Are sensible of the Hiding of God's face from them.
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And they are sensible of the Churches miseries.
And they Are sensible of the Churches misery's.
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They are very sensible of their sins: And therefore Paul cries out, O wretched man that I am!
They Are very sensible of their Sins: And Therefore Paul cries out, Oh wretched man that I am!
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I find a law in my member: O wretched man that I am! I find a law in my member: Oh wretched man that I am!
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Ye reade in other places of his Epistles, he saies, He will rejoyce concerning his Afflictions & Infirmities.
You read in other places of his Epistles, he Says, He will rejoice Concerning his Afflictions & Infirmities.
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He tels us how he was ston'd, & how he was imprison'd, scourg'd, whipt: & in al that he does not cry out, O wretched man that I am!
He tells us how he was stoned, & how he was imprisoned, scourged, whipped: & in all that he does not cry out, Oh wretched man that I am!
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But now finding the law in his members, he is more sensible of that than of any affliction;
But now finding the law in his members, he is more sensible of that than of any affliction;
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here now he cries out, O wretched man that I am, who shall deliver!
Here now he cries out, Oh wretched man that I am, who shall deliver!
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And as for the Hiding of Gods face: The people of God are the most sensible of that too.
And as for the Hiding of God's face: The people of God Are the most sensible of that too.
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For ye know what David said, As a sword in my bones, while they said unto me, where is now thy God? The Lord had hid his face from him:
For you know what David said, As a sword in my bones, while they said unto me, where is now thy God? The Lord had hid his face from him:
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Oh! (saies he) This is a sword in my bones, while men say unto me, Where is now thy God? And so our Lord and Savior Christ,
Oh! (Says he) This is a sword in my bones, while men say unto me, Where is now thy God? And so our Lord and Saviour christ,
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when he was upon the crosse, he cries out, My God, my God, why hast thou forsaken me? He does not cry out unto his Apostles, and Disciples, why have you forsaken me? They all left him,
when he was upon the cross, he cries out, My God, my God, why hast thou forsaken me? He does not cry out unto his Apostles, and Disciples, why have you forsaken me? They all left him,
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and yet he did not say, Oh! Thomas, Oh! Peter, Oh! Matthew, Oh! al my Disciples, and Apostles, why have you forsaken me? And the Sun had withdrawn his light;
and yet he did not say, Oh! Thomas, Oh! Peter, Oh! Matthew, Oh! all my Disciples, and Apostles, why have you forsaken me? And the Sun had withdrawn his Light;
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and he does not say, why hast thou forsaken me? He felt many pains, being pierced thorow, nail'd unto the Crosse;
and he does not say, why hast thou forsaken me? He felt many pains, being pierced thorough, nailed unto the Cross;
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and yet He does not cry out and say, Oh! what pains, and tortures do I feel? But,
and yet He does not cry out and say, Oh! what pains, and tortures do I feel? But,
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as sensible of this more than of all His outward torment, He cries out, My God, my God,
as sensible of this more than of all His outward torment, He cries out, My God, my God,
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why hast thou forsaken me? And as 'tis with the Head, so 'tis with the Members.why hast thou forsaken me? And as it's with the Head, so it's with the Members.
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And, as unto the Miseries of the Churches. Ye know how it was with Jeremiah; O that my head were a fountain of tears, that I could weep day and night for the slain of my people.
And, as unto the Misery's of the Churches. You know how it was with Jeremiah; Oh that my head were a fountain of tears, that I could weep day and night for the slave of my people.
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Thus (I say) a godly man, though he have not the sence and feeling of his sin,
Thus (I say) a godly man, though he have not the sense and feeling of his since,
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and of other things as he would have; yet these Three things he is especially sensible of:
and of other things as he would have; yet these Three things he is especially sensible of:
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Sensible of his own Sin, especially that committed against knowledge. The Hiding of Gods face from him.
Sensible of his own since, especially that committed against knowledge. The Hiding of God's face from him.
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And the Miseries of the Churches. Surely therefore, he is alive, he hath this Essential property of this life in a spiritual way,
And the Misery's of the Churches. Surely Therefore, he is alive, he hath this Essential property of this life in a spiritual Way,
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and therefore he is alive, and in the state of life. Thirdly.
and Therefore he is alive, and in the state of life. Thirdly.
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Take now the Third life, the life of Reason, the Rational life, the life of Man: And what is the Essential Property of that life? It is, To understand, to know,
Take now the Third life, the life of Reason, the Rational life, the life of Man: And what is the Essential Property of that life? It is, To understand, to know,
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& to reflect upon a mans own actions, whether they be Good or Evil. A Beast does many actions:& to reflect upon a men own actions, whither they be Good or Evil. A Beast does many actions:
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but a Beast hath not power to reflect upon his own action, to consider whether it be Good or Evil,
but a Beast hath not power to reflect upon his own actium, to Consider whither it be Good or Evil,
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when he hath done the action. Herein a man is distinct from a Beast. A Beast understands not, knows not, is not able to reflect upon his own action,
when he hath done the actium. Herein a man is distinct from a Beast. A Beast understands not, knows not, is not able to reflect upon his own actium,
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and to consider whether it be good or evil when he hath done it. But now a Man that hath this Rational life is;
and to Consider whither it be good or evil when he hath done it. But now a Man that hath this Rational life is;
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and the more of man in a Man, the more he is able to reflect upon his own action.
and the more of man in a Man, the more he is able to reflect upon his own actium.
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Look I pray into the 46. Chapter of Isaiah, and there ye shall find this to be the Essential property of a Man:
Look I pray into the 46. Chapter of Isaiah, and there you shall find this to be the Essential property of a Man:
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at the 8. verse, Remember this, and shew your selves men. Wherein? bring it again to mind, O ye transgressors.
At the 8. verse, remember this, and show your selves men. Wherein? bring it again to mind, Oh you transgressors.
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Reflect upon your own action, and consider what ye have done, and thus ye will shew your selves to be men, to have the life of men in you.
Reflect upon your own actium, and Consider what you have done, and thus you will show your selves to be men, to have the life of men in you.
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And upon this account, when as the Prodigal bethought himself, then he is said to return unto himself.
And upon this account, when as the Prodigal bethought himself, then he is said to return unto himself.
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Now every godly, gracious man hath this power, to reflect upon his own action.
Now every godly, gracious man hath this power, to reflect upon his own actium.
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And therefore converting Ephraim is brought in thus, Smiting himself upon his thigh, saying, Oh! what have I done? And in that of the Epistle to the Corinthians, it is said, Know ye not, how that Christ is in you, unless ye be reprobates.
And Therefore converting Ephraim is brought in thus, Smiting himself upon his thigh, saying, Oh! what have I done? And in that of the Epistle to the Corinthians, it is said, Know you not, how that christ is in you, unless you be Reprobates.
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That is, unless ye be Reprobates, ye may know that Christ is in you. A Reprobate indeed, does not reflect upon his own action;
That is, unless you be Reprobates, you may know that christ is in you. A Reprobate indeed, does not reflect upon his own actium;
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but as a beast he goes on:
but as a beast he Goes on:
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he Prayes, (may be) and does not reflect upon his Prayer when he hath done:
he Prays, (may be) and does not reflect upon his Prayer when he hath done:
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He Hears the Word, and does not reflect upon his Hearing when he hath done:
He Hears the Word, and does not reflect upon his Hearing when he hath done:
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he Sins against God, and does not reflect upon his own action, and Sin, smiting himselfe upon his thigh, saying, Oh! what have I done? But now, every godly, gracious man does thus reflect upon his own action,
he Sins against God, and does not reflect upon his own actium, and since, smiting himself upon his thigh, saying, Oh! what have I done? But now, every godly, gracious man does thus reflect upon his own actium,
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and is able to do it. So then, take the Argument in the whole, and it lies thus:
and is able to do it. So then, take the Argument in the Whole, and it lies thus:
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If a godly, gracious man, have all the Essential Properties of those Three lives, in a spiritual way and manner;
If a godly, gracious man, have all the Essential Properties of those Three lives, in a spiritual Way and manner;
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then certainly he is in the state of life, and does live a spiritual life.
then Certainly he is in the state of life, and does live a spiritual life.
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Now (as ye have heard) Every godly, gracious man, hath all the Essential Properties of al these Three lives, in a spiritual way and manner;
Now (as you have herd) Every godly, gracious man, hath all the Essential Properties of all these Three lives, in a spiritual Way and manner;
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and therefore, certainly he does live a spiritual life, he is in the state of life.
and Therefore, Certainly he does live a spiritual life, he is in the state of life.
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But how may it appear, that others are not in this state of life? that a wicked man is not in the state of life? that a wicked man is a dead man, spiritually dead? that the godly, But how may it appear, that Others Are not in this state of life? that a wicked man is not in the state of life? that a wicked man is a dead man, spiritually dead? that the godly,
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and the godly only, are made partakers of this spiritual life, and that others are not? and the godly only, Are made partakers of this spiritual life, and that Others Are not?
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Our Lord and Savior Christ does speak expresly, Ye will not come to me, that ye may have life.
Our Lord and Saviour christ does speak expressly, You will not come to me, that you may have life.
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But look into the 3. Chapter of John, and the 36. verse, and ye shall find these words. But look into the 3. Chapter of John, and the 36. verse, and you shall find these words.
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He that beleeveth on the Son, hath everlasting life: and he that beleeveth not the Son, shall not see life. He that Believeth on the Son, hath everlasting life: and he that Believeth not the Son, shall not see life.
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Shall not see life; (mark those words) he shall not come within the view,
Shall not see life; (mark those words) he shall not come within the view,
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or sight of life, or of the good things of life.
or sighed of life, or of the good things of life.
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He does not barely say, He shall not live: No, but he shall not see life, he shall not see the good things of life.
He does not barely say, He shall not live: No, but he shall not see life, he shall not see the good things of life.
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So that plainly then, He that beleeveth not, is a dead man, spiritually a dead man,
So that plainly then, He that Believeth not, is a dead man, spiritually a dead man,
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and lives not this spiritual life. But all motion does not come from life:
and lives not this spiritual life. But all motion does not come from life:
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can a man act, move, and work, and not be alive? Even wicked men, they Pray,
can a man act, move, and work, and not be alive? Even wicked men, they Pray,
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and they Hear, and they Reade, and they Meditate, and they Act, and Move, and worke towards God,
and they Hear, and they Read, and they Meditate, and they Act, and Move, and work towards God,
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and they do many good things, and have many Moral vertues; and can all this be, and yet no life in them? Yes.and they do many good things, and have many Moral Virtues; and can all this be, and yet no life in them? Yes.
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For ye know, a Watch, or a Jack, or a Clock; they all move, and act, and work, and yet they have no life.
For you know, a Watch, or a Jack, or a Clock; they all move, and act, and work, and yet they have no life.
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Though a wicked man may act, and move, and work towards God;
Though a wicked man may act, and move, and work towards God;
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yet notwithstanding, that motion does but arise from the natural perfection that is left in him by the fall.
yet notwithstanding, that motion does but arise from the natural perfection that is left in him by the fallen.
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Take a Civil man, and though he have many moral vertues, what is there in him that lies beyond the reach of Nature, with the dye of Gospel-Education.
Take a Civil man, and though he have many moral Virtues, what is there in him that lies beyond the reach of Nature, with the die of Gospel-Education.
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Put now, this Spiritual life, it is a Supernatural perfection. Indeed it is said of Hypocrites, They have a Name to live: I but, they are dead;
Put now, this Spiritual life, it is a Supernatural perfection. Indeed it is said of Hypocrites, They have a Name to live: I but, they Are dead;
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they are accounted living, but they live not:
they Are accounted living, but they live not:
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why? because they are not united unto Christ by the Spirit, which is the other property of the Spiritual life.
why? Because they Are not united unto christ by the Spirit, which is the other property of the Spiritual life.
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This Spiritual life (I say) It is the Supernatural perfection of the Soul, whereby a man is able to act,
This Spiritual life (I say) It is the Supernatural perfection of the Soul, whereby a man is able to act,
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and move, and work towards God as his utmost end.
and move, and work towards God as his utmost end.
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Now there is no wicked man, that is able to move towards God as his utmost end:
Now there is no wicked man, that is able to move towards God as his utmost end:
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for, (as the Schools well speak) wicked men, they do Use what they should Enjoy, that is God:
for, (as the Schools well speak) wicked men, they do Use what they should Enjoy, that is God:
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and they do Enjoy what they should Use; that is, the World. What wicked man is there in all the world;
and they do Enjoy what they should Use; that is, the World. What wicked man is there in all the world;
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that is able to move, and work towards God as his last and his utmost end? There is a Twofold End:
that is able to move, and work towards God as his last and his utmost end? There is a Twofold End:
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There is an Hither - End, or a Proxie: and a Remote - End:
There is an Hither - End, or a Proxy: and a Remote - End:
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A Hithermost-End, and a Remote, or ones Utmost End. A wicked man indeed, he may have God at the Hither-End of his action;
A Hithermost-End, and a Remote, or ones Utmost End. A wicked man indeed, he may have God At the Hither-End of his actium;
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but Himself is at the Utmost End. Look I pray into the 2 of Samuel, the 3. Chapter, at the 17,
but Himself is At the Utmost End. Look I pray into the 2 of Samuel, the 3. Chapter, At the 17,
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& 18. verses, and there you shall reade to this purpose.
& 18. Verses, and there you shall read to this purpose.
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Abner had communication with the Elders of Israel, saying, Ye sought for David in times past to be King over you:
Abner had communication with the Elders of Israel, saying, You sought for David in times past to be King over you:
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Now then do it, for the Lord hath spoken of David, saying, By the hand of my servant David, I will save my people Israel. Now then do it, for the Lord hath spoken of David, saying, By the hand of my servant David, I will save my people Israel.
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Here now he hath God in his eye, and the fulfilling of the Lords promise;
Here now he hath God in his eye, and the fulfilling of the lords promise;
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here is one End, why he would bring about the Kingdom to David: For the Lord hath spoken of David, saying, By the hand of my servant David, I will save my people Israel.
Here is one End, why he would bring about the Kingdom to David: For the Lord hath spoken of David, saying, By the hand of my servant David, I will save my people Israel.
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But now look a little higher, and you shall see, what his Utmost End was, in bringing about the Kingdom to David: He fals out with the son of Saul; and Sauls son comes to him,
But now look a little higher, and you shall see, what his Utmost End was, in bringing about the Kingdom to David: He falls out with the son of Saul; and Saul's son comes to him,
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and saies, Wherefore hast thou gone in unto my fathers concubine? verse, 7. Whereupon Abner was very angry (at the 8. verse) Then was Abner very wrath for the words of Ishbosheth, and said, Am I a dogs head, which against Judah doth shew kindness this day unto the house of Saul thy father, to his brethren,
and Says, Wherefore hast thou gone in unto my Father's concubine? verse, 7. Whereupon Abner was very angry (At the 8. verse) Then was Abner very wrath for the words of Ishbosheth, and said, Am I a Dogs head, which against Judah does show kindness this day unto the house of Saul thy father, to his brothers,
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and to his friends, and have not delivered thee into the hand of David, that thou chargest me to day with a fault concerning this woman? So do God to Abner and more also, except,
and to his Friends, and have not Delivered thee into the hand of David, that thou chargest me to day with a fault Concerning this woman? So do God to Abner and more also, except,
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as the Lord hath sworn to David, even so do I to him:
as the Lord hath sworn to David, even so do I to him:
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to translate the kingdom from the house of Saul, and to set up the Throne of David over Israel. (Mark Here was Self; he would be revenged of him:to translate the Kingdom from the house of Saul, and to Set up the Throne of David over Israel. (Mark Here was Self; he would be revenged of him:
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Indeed, he set God at the Hither-End of the action; but it was Self that was at the Utmost End of the action.
Indeed, he Set God At the Hither-End of the actium; but it was Self that was At the Utmost End of the actium.
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And so it is with a wicked man; though he may have God at the Hither-End of his action;
And so it is with a wicked man; though he may have God At the Hither-End of his actium;
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yet Himself is at the Utmost End of his action. 'Tis not so with a godly, gracious man;
yet Himself is At the Utmost End of his actium. It's not so with a godly, gracious man;
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but though Self may be at the Hither-End of his action; God is the Utmost End:
but though Self may be At the Hither-End of his actium; God is the Utmost End:
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and if you ask him, Neighbor, Friend, why do you thus Pray, and Hear, and Reade,
and if you ask him, Neighbour, Friend, why do you thus Pray, and Hear, and Read,
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and Meditate? Oh! (saies he) that my poor soul may be comforted; for I am one that am of a troubled spirit:
and Meditate? Oh! (Says he) that my poor soul may be comforted; for I am one that am of a troubled Spirit:
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Well, but why would you be comforted? I would therefore be comforted, That I might serve God the better.
Well, but why would you be comforted? I would Therefore be comforted, That I might serve God the better.
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Here his own comfort is at the begining of the action, but God is at the utmost-end.
Here his own Comfort is At the beginning of the actium, but God is At the utmost-end.
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Take a wicked man, (I say) and though he doth act, and move, and work towards God;
Take a wicked man, (I say) and though he does act, and move, and work towards God;
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yet he wants a supernatural perfection, he is not united to Christ by the Spirit, he does not act,
yet he Wants a supernatural perfection, he is not united to christ by the Spirit, he does not act,
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and move towards God as his utmost-end.
and move towards God as his utmost-end.
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But now, every godly, gracious man doth, and therefore He, and He alone is the living man, that hath this Spiritual life, that is in this state of life.
But now, every godly, gracious man does, and Therefore He, and He alone is the living man, that hath this Spiritual life, that is in this state of life.
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Is all a Civil mans Civility nothing? and are all Moral Vertues nothing? are all these then good for nothing? Is all a Civil men Civility nothing? and Are all Moral Virtues nothing? Are all these then good for nothing?
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Yes, they are in themselves good, and they are good for somthing; but they are not good to make a man spiritually alive.
Yes, they Are in themselves good, and they Are good for something; but they Are not good to make a man spiritually alive.
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If a man come and offer you a brass six-pence, or a brass shilling; and you say, No, it will not go:
If a man come and offer you a brass sixpence, or a brass shilling; and you say, No, it will not go:
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and if he reply and say to ye, But though it be brasse, is it good for nothing? You will say, Yes, 'tis good for somthing, brass is good for somthing,
and if he reply and say to you, But though it be brass, is it good for nothing? You will say, Yes, it's good for something, brass is good for something,
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but 'tis not good for money, it will not go for pay, it will not pay your debt, 'tis not sufficient to fetch you out of prison;
but it's not good for money, it will not go for pay, it will not pay your debt, it's not sufficient to fetch you out of prison;
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it will not make you alive, 'tis not good for this. So now say I:
it will not make you alive, it's not good for this. So now say I:
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Do ye ask whether these be good for nothing? I say, Yes, they are good, all moral vertues are in themselves good;
Do you ask whither these be good for nothing? I say, Yes, they Are good, all moral Virtues Are in themselves good;
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but they are not good for to pay your debt, they are not good to make you alive, they can never make you spiritually alive;
but they Are not good for to pay your debt, they Are not good to make you alive, they can never make you spiritually alive;
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'tis only grace, and union with Jesus Christ by the Spirit, that must make a man alive, Spiritually alive;
it's only grace, and Union with jesus christ by the Spirit, that must make a man alive, Spiritually alive;
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and this only the Saints and people of God have;
and this only the Saints and people of God have;
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and therefore they only are the living men, every Child of God is a living man, and none else. If this be so:
and Therefore they only Are the living men, every Child of God is a living man, and none Else. If this be so:
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What abundance of comfort is here, unto all the Saints and people of God! He only lives, (comparatively) that lives this spiritual life;
What abundance of Comfort is Here, unto all the Saints and people of God! He only lives, (comparatively) that lives this spiritual life;
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the Saints and people of God they are alive.
the Saints and people of God they Are alive.
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Doest thou therefore beleeve? art thou united to Jesus Christ by the Spirit? then thou art alive,
Dost thou Therefore believe? art thou united to jesus christ by the Spirit? then thou art alive,
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and in the state of life, made partaker of this Spirittual life.
and in the state of life, made partaker of this Spirittual life.
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And doest thou know what it is to be made partaker of this Spiritual life? doest thou know what a life it is that now thou livest? It is a life, better and beyond the life that thou shouldest have lived in the state of innocency:
And dost thou know what it is to be made partaker of this Spiritual life? dost thou know what a life it is that now thou Livest? It is a life, better and beyond the life that thou Shouldst have lived in the state of innocency:
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for as the second Adam is more excellent than the first Adam was; The first man Adam was made a living soul;
for as the second Adam is more excellent than the First Adam was; The First man Adam was made a living soul;
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but the second Adam was made a quickning Spirit. but the second Adam was made a quickening Spirit.
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So that life that comes from Christ the second Adam, is better and beyond that life that you should have had from the first Adam in the state of innocency.
So that life that comes from christ the second Adam, is better and beyond that life that you should have had from the First Adam in the state of innocency.
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Of all lives, this Spiritual life (that now I am speaking of) is the most Pleasant life. In the 36. Psalm, saies the Psalmist concerning the godly, (at the 8. verse) They shall be abundantly satisfied with the fatness of thy house:
Of all lives, this Spiritual life (that now I am speaking of) is the most Pleasant life. In the 36. Psalm, Says the Psalmist Concerning the godly, (At the 8. verse) They shall be abundantly satisfied with the fatness of thy house:
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and thou shalt make them drink of the river of thy pleasures. and thou shalt make them drink of the river of thy pleasures.
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Now, as Austin doth well observe upon that place, The River hath many waves, one following upon another:
Now, as Austin does well observe upon that place, The River hath many waves, one following upon Another:
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& so are the pleasures of the Saints, the Spiritual pleasures; one wave, one pleasure following upon another;
& so Are the pleasures of the Saints, the Spiritual pleasures; one wave, one pleasure following upon Another;
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and it is a deep river. Oh! but a River may be dry. Nay, it cannot be dry if it be maintain'd with a Fountain, and with Springs.
and it is a deep river. Oh! but a River may be dry. Nay, it cannot be dry if it be maintained with a Fountain, and with Springs.
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Now see what follows, (at the 9. verse) They shall satisfie themselves of the river of thy pleasures:
Now see what follows, (At the 9. verse) They shall satisfy themselves of the river of thy pleasures:
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Why? for with thee is the Fountain of life.
Why? for with thee is the Fountain of life.
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So that, if a man do but enjoy God in Christ, and be united unto Christ by the Spirit, he hath this life, which shall be as a river of pleasures maintained with a Fountain.
So that, if a man do but enjoy God in christ, and be united unto christ by the Spirit, he hath this life, which shall be as a river of pleasures maintained with a Fountain.
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Yea, this life it shall know no end. Your lives now, they run into death: but this life, this Spiritual life, it shall know no end.
Yea, this life it shall know no end. Your lives now, they run into death: but this life, this Spiritual life, it shall know no end.
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The Apostle argues unto the Romans, that they should die no more, because they had cōmunion with Christ in his death:
The Apostle argues unto the Roman, that they should die no more, Because they had communion with christ in his death:
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And therefore (saies he) In that he died once, he shall die no more. And Therefore (Says he) In that he died once, he shall die no more.
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And so, you having communion with Christ in his death, you shall die no more: once alive spiritually, and ye shall die no more.
And so, you having communion with christ in his death, you shall die no more: once alive spiritually, and you shall die no more.
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Who can go to Heaven and pull Christ out of Heaven? In the 2. Chapter of Paul unto the Ephesians, the 5. ver.
Who can go to Heaven and pull christ out of Heaven? In the 2. Chapter of Paul unto the Ephesians, the 5. ver.
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saies the Apostle there, Even when we were dead in trespasses and sins, hath he quickned us together with Christ:
Says the Apostle there, Even when we were dead in Trespasses and Sins, hath he quickened us together with christ:
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and he hath raised us up together, and made us sit together in heavenly places in Christ Jesus. and he hath raised us up together, and made us fit together in heavenly places in christ jesus.
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Here's sitting together in heavenly places with Jesus Christ; and we are raised up in Christ.
Here's sitting together in heavenly places with jesus christ; and we Are raised up in christ.
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So then, if once ye have this Spiritual life in Christ, ye shall never die again Spiritually.
So then, if once you have this Spiritual life in christ, you shall never die again Spiritually.
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And this life (that now I am speaking of) 'tis of all other lives, the most Communicative life.
And this life (that now I am speaking of) it's of all other lives, the most Communicative life.
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A Man does communicate life unto his Child;
A Man does communicate life unto his Child;
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but his Child is not able presently, assoon as 'tis born, to communicate life unto an other child. One Beast does communicate life unto another;
but his Child is not able presently, As soon as it's born, to communicate life unto an other child. One Beast does communicate life unto Another;
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the Sheep communicates life unto the Lamb:
the Sheep communicates life unto the Lamb:
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but the Lamb assoon as 'tis brought forth is not able to communicate life to another, and beget another.
but the Lamb As soon as it's brought forth is not able to communicate life to Another, and beget Another.
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And so, the Herb communicates life to another, but not presently assoon as 'tis an Herb. But now, no sooner does a man partake of this Spiritual life,
And so, the Herb communicates life to Another, but not presently As soon as it's an Herb. But now, no sooner does a man partake of this Spiritual life,
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but he is presently able to communicate life unto another: When thou art converted, strengthen thy brethren.
but he is presently able to communicate life unto Another: When thou art converted, strengthen thy brothers.
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No sooner was Paul made alive by another, but he presently goes and communicates this life unto his brethren. No sooner was Paul made alive by Another, but he presently Goes and communicates this life unto his brothers.
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And let me tell you one thing more: Though your sins have been very great while you were in the state of death,
And let me tell you one thing more: Though your Sins have been very great while you were in the state of death,
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before you were made partakers of this Spiritual life:
before you were made partakers of this Spiritual life:
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yet when once ye come to partake of this spiritual life, the Lord wil look upon al your former sins under another consideration, a mollifying consideration.
yet when once you come to partake of this spiritual life, the Lord will look upon all your former Sins under Another consideration, a mollifying consideration.
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This my son was dead (saies the father of the Prodigal) and is now alive: that is all. This my son was dead (Says the father of the Prodigal) and is now alive: that is all.
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He does not say, This was a Whoremonger, or this was a Riotter, or this was a Spend-thrift, and now he is returned and come home to me for meat:
He does not say, This was a Whoremonger, or this was a Rioter, or this was a Spendthrift, and now he is returned and come home to me for meat:
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No, but in mollifying terms, only thus, This my son was dead, and is now alive.
No, but in mollifying terms, only thus, This my son was dead, and is now alive.
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And ye know what is said of David, David committed a great sin in the murder of Ʋriah: and yet saies the Lord concerning David, He turned not aside to the right hand or to the left, save only in the matter of Ʋriah.
And you know what is said of David, David committed a great since in the murder of Ʋriah: and yet Says the Lord Concerning David, He turned not aside to the right hand or to the left, save only in the matter of Ʋriah.
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He does not say, Save only in the murder of Ʋriah; but in a mollifying term, he saies only so, Save only in the matter of Ʋriah: a mollifying term:
He does not say, Save only in the murder of Ʋriah; but in a mollifying term, he Says only so, Save only in the matter of Ʋriah: a mollifying term:
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Why? because that David had repented of the Sin, & now the Lord does not look upon it, but under this mollifying term;
Why? Because that David had repented of the since, & now the Lord does not look upon it, but under this mollifying term;
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Save only, in the matter; not in the murder of Ʋriah, but in the matter of Ʋriah. And so,
Save only, in the matter; not in the murder of Ʋriah, but in the matter of Ʋriah. And so,
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if thou do repent, and turn unto the Lord thy God, though thy sins have bin very great in the state of thy death,
if thou do Repent, and turn unto the Lord thy God, though thy Sins have been very great in the state of thy death,
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yet if once come to be made partaker of this Spiritual life, the Lord will look upon all thy former sins under other terms, and mollifying considerations:
yet if once come to be made partaker of this Spiritual life, the Lord will look upon all thy former Sins under other terms, and mollifying considerations:
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He will not say, Here's this poor wretch, that now I do look upon as a Drunkard, or a Swearer; but he will say thus;
He will not say, Here's this poor wretch, that now I do look upon as a Drunkard, or a Swearer; but he will say thus;
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This my son was dead, but is now alive: this my daughter was dead, and is now alive.
This my son was dead, but is now alive: this my daughter was dead, and is now alive.
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Thus the Lord will look upon your former evils, if once ye come to be made partaker of this Spiritual life.
Thus the Lord will look upon your former evils, if once you come to be made partaker of this Spiritual life.
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Oh! therefore, what a blessed condition are the Saints and people of God in, that are made partakers of this same Spiritual life.
Oh! Therefore, what a blessed condition Are the Saints and people of God in, that Are made partakers of this same Spiritual life.
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I remember it is written of a certain Martyr in the Primitive times, a woman;
I Remember it is written of a certain Martyr in the Primitive times, a woman;
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when she was brought before the enemies of the Gospel, they put divers questions to her,
when she was brought before the enemies of the Gospel, they put diverse questions to her,
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and she answered all their questions with one answer, which was this: Christiana sum, I AM A CHRISTIAN.
and she answered all their questions with one answer, which was this: Christian sum, I AM A CHRISTIAN.
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When they said unto her, Woman, Art thou married or no. I am a Christian, saies she.
When they said unto her, Woman, Art thou married or no. I am a Christian, Says she.
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What Parents hast thou, Woman? I am a Christian, saies she. Woman, Where doest thou live? I am a Christian, saies she.
What Parents hast thou, Woman? I am a Christian, Says she. Woman, Where dost thou live? I am a Christian, Says she.
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She answered all their questions with this, I am a Christian. And so, me thinks a man may answer all objections that are made unto him with this: I am alive in Christ.
She answered all their questions with this, I am a Christian. And so, me thinks a man may answer all objections that Are made unto him with this: I am alive in christ.
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But, thou hast a dead Estate, much of it is lost at Sea, or at Land. Well,
But, thou hast a dead Estate, much of it is lost At Sea, or At Land. Well,
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but I am alive in Christ.
but I am alive in christ.
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But, hast thou not a dead Husband, or a dead Wife, or a dead Child? I am alive in Christ.
But, hast thou not a dead Husband, or a dead Wife, or a dead Child? I am alive in christ.
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But, is not thy Name dead and buried under reproaches? I am alive in Christ.
But, is not thy Name dead and buried under Reproaches? I am alive in christ.
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A poor soul may answer all with this; I am alive in Christ.
A poor soul may answer all with this; I am alive in christ.
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Oh! what a blessed thing is it, for a man to be made partaker of this Spiritual life!
Oh! what a blessed thing is it, for a man to be made partaker of this Spiritual life!
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This is the condition of all the Saints.
This is the condition of all the Saints.
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Art thou therefore alive, and made partaker of this Spiritual-life? blessed art thou from the Lord,
Art thou Therefore alive, and made partaker of this Spiritual-life? blessed art thou from the Lord,
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and thou shalt be blessed to all eternity. I am affraid that I have not this Spiritual life;
and thou shalt be blessed to all eternity. I am afraid that I have not this Spiritual life;
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for my heart is Dead, and Cold, and Stiffe: and dead men, they are Cold and Stiffe, very Stiffe:
for my heart is Dead, and Cold, and Stiff: and dead men, they Are Cold and Stiff, very Stiff:
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and truly so 'tis with me;
and truly so it's with me;
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My heart is Cold, and Dead, and Stiffe, and therfore I fear I am free among the Dead,
My heart is Cold, and Dead, and Stiff, and Therefore I Fear I am free among the Dead,
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and not free among the Living. and not free among the Living.
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Have ye not heard, That there is a deadness which is opposite to Liveliness, aswel as a death that is opposit to Life? And were thine heart dead, with a death opposite to Life, thou couldst not feel it. And I appeal to thee;
Have you not herd, That there is a deadness which is opposite to Liveliness, aswell as a death that is opposite to Life? And were thine heart dead, with a death opposite to Life, thou Couldst not feel it. And I appeal to thee;
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If that thy soul be alive in opposition to death; hast thou not more cause to be thankful, that thy soul is alive in oppofition to death, than to be discouraged, that thy soul is dead in opposition to Liveliness?
If that thy soul be alive in opposition to death; hast thou not more cause to be thankful, that thy soul is alive in oppofition to death, than to be discouraged, that thy soul is dead in opposition to Liveliness?
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But there is a differance (ye know) between the coldness of a Living man,
But there is a difference (you know) between the coldness of a Living man,
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and the coldness of a Dead man.
and the coldness of a Dead man.
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Take a dead man, and if he be cold, 'tis not al your fires wil put warmth into him,
Take a dead man, and if he be cold, it's not all your fires will put warmth into him,
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or your Aqua-vitae, or your chafing and rubbing of him, or your warm beds that will make him warm.
or your Aquavitae, or your chafing and rubbing of him, or your warm Beds that will make him warm.
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But now, take a man that is cold, and Living; and if ye chafe him, or bring him to the fire, or lay him in a good warm bed; he recovers his warmth again.
But now, take a man that is cold, and Living; and if you chafe him, or bring him to the fire, or lay him in a good warm Bed; he recovers his warmth again.
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And so 'tis with a godly heart, though cold, yet bring it unto the Ordinance, either Publickly,
And so it's with a godly heart, though cold, yet bring it unto the Ordinance, either Publicly,
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or Privatly, and it recovers its warmth againe: and hath it not been even so with some of you?
or Privately, and it recovers its warmth again: and hath it not been even so with Some of you?
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It's true, A Dead man is Stiffe. But have you found your selves in a way of sin, an evil way;
It's true, A Dead man is Stiff. But have you found your selves in a Way of since, an evil Way;
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and are ye so stiffe therein, as ye will not be put out of your way, no not by admonition? then ye are stiffe indeed.
and Are you so stiff therein, as you will not be put out of your Way, no not by admonition? then you Are stiff indeed.
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There are two men that are out of their way, (suppose) The Traveller, and the Thief: The Traveller is out of his way:
There Are two men that Are out of their Way, (suppose) The Traveller, and the Thief: The Traveller is out of his Way:
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and if you come to him and say, Sir, you are much out of your way:
and if you come to him and say, Sir, you Are much out of your Way:
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He hearkens to ye, and he thanks ye, and he returns into his way again.
He hearkens to you, and he thanks you, and he returns into his Way again.
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But if ye come to a Thief and say, Sir, you are out of your way, He laughs,
But if you come to a Thief and say, Sir, you Are out of your Way, He laughs,
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and scorns, and comes not into the way. So, there are some indeed, that are out of their way;
and scorns, and comes not into the Way. So, there Are Some indeed, that Are out of their Way;
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and if you do come to them and tell them, that they are out of their way;
and if you do come to them and tell them, that they Are out of their Way;
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they will blesse, and praise the Lord for your admonition, and labor to return into their way again.
they will bless, and praise the Lord for your admonition, and labour to return into their Way again.
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But some there are, that if ye tell them, that they are out of their way, they will rather scorn and jeer at it;
But Some there Are, that if you tell them, that they Are out of their Way, they will rather scorn and jeer At it;
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What have you to do to meddle with me? what have you to do to meddle with my waies? meddle with your own matters.
What have you to do to meddle with me? what have you to do to meddle with my ways? meddle with your own matters.
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These men are stiffe, they are stiffe indeed; why? because they are dead;
These men Are stiff, they Are stiff indeed; why? Because they Are dead;
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they are stiffe in the way of their sin, and they wil not be stird out, no, not by Admonition,
they Are stiff in the Way of their since, and they will not be stirred out, no, not by Admonition,
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why? because they are dead.
why? Because they Are dead.
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But I appeal to ye, whether is it thus with ye or no? Don't ye say rather, I praise the Lord,
But I appeal to you, whither is it thus with you or no? Don't you say rather, I praise the Lord,
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though sometimes, (yea many times) I am out of the way, and in the way of sin;
though sometime, (yea many times) I am out of the Way, and in the Way of since;
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yet I can rejoyce in an Admonition, and blesse the Lord for an Admonition:
yet I can rejoice in an Admonition, and bless the Lord for an Admonition:
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Yea, this I can speak, though my heart be sometimes very cold, yet I have found heat,
Yea, this I can speak, though my heart be sometime very cold, yet I have found heat,
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and warmth recovered again, either under a Publick, or under a Private Ordinance: Well then, be of good comfort, thou art not dead;
and warmth recovered again, either under a Public, or under a Private Ordinance: Well then, be of good Comfort, thou art not dead;
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though thou mayest be asleep, yet thou mayest be among the living.
though thou Mayest be asleep, yet thou Mayest be among the living.
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I am affraid that I am not alive spiritually, that I am not made partaker of this spiritual life, I am afraid that I am not alive spiritually, that I am not made partaker of this spiritual life,
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because I do not grow in grace; and this is the difference between a Living child and a Dead child:
Because I do not grow in grace; and this is the difference between a Living child and a Dead child:
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the Dead, painted child grows not, but the Living child grows:
the Dead, painted child grows not, but the Living child grows:
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and the Lord knows, I do not grow in grace, and therefore I fear that I am but the painted child of God,
and the Lord knows, I do not grow in grace, and Therefore I Fear that I am but the painted child of God,
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and I am not the Living child. If this were true, it were ill: for growth (indeed) is a sign of life.and I am not the Living child. If this were true, it were ill: for growth (indeed) is a Signen of life.
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But whoever you are that make this Objection, and lie under this fear: Give me leave to propound to ye Two or Three Questions. First.
But whoever you Are that make this Objection, and lie under this Fear: Give me leave to propound to you Two or Three Questions. First.
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Do ye not grow more out of Love with your own Righteousness;
Do you not grow more out of Love with your own Righteousness;
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and with your own Duties, as to the resting on them? The stronger a man grows in grace, the more he grows into Christ;
and with your own Duties, as to the resting on them? The Stronger a man grows in grace, the more he grows into christ;
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and so, the more he grows off from Himself, and his own Righteousness. Secondly.
and so, the more he grows off from Himself, and his own Righteousness. Secondly.
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Do ye not find, that ye are lesse subject to be offended now than heretofore ye were? When a man is in the state of Nature,
Do you not find, that you Are less Subject to be offended now than heretofore you were? When a man is in the state of Nature,
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and in Spiritual death, then he is apt to be offended against all actions, against the good way of God, and the people of God;
and in Spiritual death, then he is apt to be offended against all actions, against the good Way of God, and the people of God;
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This is your Godliness, these are your Professors, and they are all so: very apt to be offended.
This is your Godliness, these Are your Professors, and they Are all so: very apt to be offended.
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When a man is converted, and turn'd to God; while he is weak in grace, he is apt to stumble, and to be offended;
When a man is converted, and turned to God; while he is weak in grace, he is apt to Stumble, and to be offended;
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but the stronger he grows in grace, the lesse he will be offended. Thirdly.
but the Stronger he grows in grace, the less he will be offended. Thirdly.
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Whether do ye not grow more off from the youthfull things that godly men do look unto? I say, the things that the youthfulness of godliness is taken much with? Ye know, that Youth is taken with many things that the state of man is not.
Whither do you not grow more off from the youthful things that godly men do look unto? I say, the things that the youthfulness of godliness is taken much with? You know, that Youth is taken with many things that the state of man is not.
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A child, a little child is taken with Babies, and with Rattles, and with Gaies;
A child, a little child is taken with Babies, and with Rattles, and with Gaies;
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and when it grows bigger to eight, nine, or ten years old, 'tis taken with other things;
and when it grows bigger to eight, nine, or ten Years old, it's taken with other things;
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and as the child growes into a man, so he grows off from those childish, and youthfull things.
and as the child grows into a man, so he grows off from those childish, and youthful things.
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There are some things, that the youth of godlines is taken withall; as, taken much with expressions in Prayer, and Duty, and Hearing the Word;
There Are Some things, that the youth of godliness is taken withal; as, taken much with expressions in Prayer, and Duty, and Hearing the Word;
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and taken much with the Sence & feeling of Gods love; (this is good) & they cannot live without it.
and taken much with the Sense & feeling of God's love; (this is good) & they cannot live without it.
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But when a man grows into more strength of grace, then he grows off from these things that the youth of godliness is taken withal,
But when a man grows into more strength of grace, then he grows off from these things that the youth of godliness is taken withal,
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and he is more able to live without them;
and he is more able to live without them;
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heretofore he could not live without such an expression in Duty, and he could not live by faith alone:
heretofore he could not live without such an expression in Duty, and he could not live by faith alone:
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but now, when once he grows to a man in grace, he is more grown off from that which the youth of godlines is taken withall.
but now, when once he grows to a man in grace, he is more grown off from that which the youth of godliness is taken withal.
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Now upon all these things, I appeal to ye, who ever ye are that makes this Objection,
Now upon all these things, I appeal to you, who ever you Are that makes this Objection,
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and say, Ye cannot grow in grace, and therfore affraid that ye are but the painted child of God,
and say, You cannot grow in grace, and Therefore afraid that you Are but the painted child of God,
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and not the living child of God:
and not the living child of God:
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Whether do ye not find, that ye are more grown off from those things that the youth of godliness is taken with? Whether do you not find, that ye are lesse subject to be offended now,
Whither doe you not find, that you Are more grown off from those things that the youth of godliness is taken with? Whither do you not find, that you Are less Subject to be offended now,
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than you were heretofore? And are you not more grown off from your own Righteousness? Yes, I must needs say this, through the Lords goodnes and mercy to me;
than you were heretofore? And Are you not more grown off from your own Righteousness? Yes, I must needs say this, through the lords Goodness and mercy to me;
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though I am not grown in grace as I desire, yet I am more grown off from my own Righteousnes than I was heretofore:
though I am not grown in grace as I desire, yet I am more grown off from my own Righteousness than I was heretofore:
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and I am not so subject to be offended at the good ways of God and the people of God, as heretofore:
and I am not so Subject to be offended At the good ways of God and the people of God, as heretofore:
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And (I praise God) I can live off from those things that the youth of godlinesse is taken withal:
And (I praise God) I can live off from those things that the youth of godliness is taken withal:
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Wel, be of good comfort, thou art grown, and thou art not the painted child,
Well, be of good Comfort, thou art grown, and thou art not the painted child,
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but, for ought I know, thou mayest be the living child, dear and precious with the Lord thy father.
but, for ought I know, thou Mayest be the living child, dear and precious with the Lord thy father.
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But there is one thing yet sticks with me, and makes me affraid that I am yet dead in my sins & trespasses, But there is one thing yet sticks with me, and makes me afraid that I am yet dead in my Sins & Trespasses,
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and that I am not made partaker of this Spiritual life, and that is this; I am alive to the World:and that I am not made partaker of this Spiritual life, and that is this; I am alive to the World:
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Can a man live unto God and to the World too? when I go into the world, Can a man live unto God and to the World too? when I go into the world,
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and upon my worldly occasions, then I am very lively;
and upon my worldly occasions, then I am very lively;
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but when I come to Duty, then I am dead, and my heart dead, and therefore I am affraid that I am not alive to God,
but when I come to Duty, then I am dead, and my heart dead, and Therefore I am afraid that I am not alive to God,
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and made partaker of this Spiritual life. This (if true) is very il:and made partaker of this Spiritual life. This (if true) is very ill:
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for I find in that 13. of Matthew (the parable of the seed) that there are Three false grounds, unto one true ground;
for I find in that 13. of Matthew (the parable of the seed) that there Are Three false grounds, unto one true ground;
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three unsound hearts, to one sound that live under the Gospel, and the preaching of the Word;
three unsound hearts, to one found that live under the Gospel, and the preaching of the Word;
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And that ground that goes the furthest and yet falls short of the truth, is the ground that received the Word;
And that ground that Goes the furthest and yet falls short of the truth, is the ground that received the Word;
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the thorny ground, & the thorns choak'd it: 'Tis the worldly Professor. Three to one, false;
the thorny ground, & the thorns choked it: It's the worldly Professor. Three to one, false;
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and the worldly Professor goes the furthest, such a one as is choak'd in Duty with the world.
and the worldly Professor Goes the furthest, such a one as is choked in Duty with the world.
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But yet notwithstanding, let me tell ye this: Every man is not alive to the World, or a worldly man;
But yet notwithstanding, let me tell you this: Every man is not alive to the World, or a worldly man;
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that does use the things of the world, or that is active, and chearfull in the way of his Calling:
that does use the things of the world, or that is active, and cheerful in the Way of his Calling:
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For the things of the world, they are the materials of our grace, that our grace workes upon while we are here below.
For the things of the world, they Are the materials of our grace, that our grace works upon while we Are Here below.
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Yea, let me tell you further, (and I pray observe it warily) Possibly a man may see a greater beauty in the things of the world,
Yea, let me tell you further, (and I pray observe it warily) Possibly a man may see a greater beauty in the things of the world,
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after conversion, than ever he saw before.
After conversion, than ever he saw before.
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As now, in the case of the Law: while a man is in the state of nature,
As now, in the case of the Law: while a man is in the state of nature,
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then he is under the Law; but when a man is converted and drawn to Christ,
then he is under the Law; but when a man is converted and drawn to christ,
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then he is free from the Law; and then when he is freed from the Law;
then he is free from the Law; and then when he is freed from the Law;
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he sees a greater excellency in the Law, then ever he saw before conversion; for then saies he;
he sees a greater excellency in the Law, then ever he saw before conversion; for then Says he;
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Now I see, that the Commandements is holy, just, and good:
Now I see, that the commandments is holy, just, and good:
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indeed, as to the point of justification, he sees a greater emptiness in the Law than ever he did before;
indeed, as to the point of justification, he sees a greater emptiness in the Law than ever he did before;
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but as to the point of Rule of life, he sees a greater beauty in the law than ever he did before.
but as to the point of Rule of life, he sees a greater beauty in the law than ever he did before.
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So Paul did, as ye reade in the 7. of the Romans. So in this case:
So Paul did, as you read in the 7. of the Romans. So in this case:
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though as to the point of Satisfaction, a man after he is converted sees lesse in the creature than ever he did before;
though as to the point of Satisfaction, a man After he is converted sees less in the creature than ever he did before;
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yet as to the point of Christs purchases, looking upon the creature as the purchase of Jesus Christ, Christ hath purchased these for me;
yet as to the point of Christ purchases, looking upon the creature as the purchase of jesus christ, christ hath purchased these for me;
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he sees a greater beauty in them now than ever before:
he sees a greater beauty in them now than ever before:
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for (saies he) Christ hath purchased these, and all these are mine in Christ,
for (Says he) christ hath purchased these, and all these Are mine in christ,
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& Christ hath paid for me; Christ is mine, and I am Christs, and these are mine, and all is Christs:
& christ hath paid for me; christ is mine, and I am Christ, and these Are mine, and all is Christ:
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Though as to the matter of Satisfaction, his soul cannot be satisfied, he sees lesse in the world than ever he did before;
Though as to the matter of Satisfaction, his soul cannot be satisfied, he sees less in the world than ever he did before;
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yet as to the matter of Christs purchase, a man after his conversion may see a greater beauty in the things of the world than ever he did before.
yet as to the matter of Christ purchase, a man After his conversion may see a greater beauty in the things of the world than ever he did before.
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Only here, I remember the story of Anselme, walking abroad in the fields, he saw a Shepherds boy that had taken a bird;
Only Here, I Remember the story of Anselm, walking abroad in the fields, he saw a Shepherd's boy that had taken a bird;
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and having tied a stone unto the leg of the bird, the bird offered to fly,
and having tied a stone unto the leg of the bird, the bird offered to fly,
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and mount up, but still the stone at her heel pul'd the bird back again: Whereupon Anselme fals a weeping;
and mount up, but still the stone At her heel pulled the bird back again: Whereupon Anselm falls a weeping;
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Thus (saith he with himself) it is with men, they somtimes offer to mount up to God in good purposes,
Thus (Says he with himself) it is with men, they sometimes offer to mount up to God in good Purposes,
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but then they have some earthly business at their heel, and that makes them fall down again: they purpose, and purpose;
but then they have Some earthly business At their heel, and that makes them fallen down again: they purpose, and purpose;
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and offer, and offer to mount up to God;
and offer, and offer to mount up to God;
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but there's a stone at the heel, some earthly business at the heel, and so they fall down to the earth again.
but there's a stone At the heel, Some earthly business At the heel, and so they fallen down to the earth again.
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So if it be with you now, if you have a stone at your heel, a Calling at your heel,
So if it be with you now, if you have a stone At your heel, a Calling At your heel,
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an Imployment at your heel, an earthly business at your heel;
an Employment At your heel, an earthly business At your heel;
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yet if every day you are mourning, and lamenting over it, and saying, Oh! what a clog have I at my heel!
yet if every day you Are mourning, and lamenting over it, and saying, Oh! what a clog have I At my heel!
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what a stone have I at my heel!
what a stone have I At my heel!
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Oh! Lord, when shall I come to Heaven, that I may be freed from this clog at my heel? I say,
Oh! Lord, when shall I come to Heaven, that I may be freed from this clog At my heel? I say,
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if you mourn, and lament over this clog that you have at your heel, it rather argues, that you are alive than dead;
if you mourn, and lament over this clog that you have At your heel, it rather argues, that you Are alive than dead;
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and therefore take in al the comfort that hath been spoken concerning this Truth; The Saints and people of God, are in a most comfortable state upon this account.
and Therefore take in all the Comfort that hath been spoken Concerning this Truth; The Saints and people of God, Are in a most comfortable state upon this account.
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But you will say unto me:
But you will say unto me:
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Is there nothing in this Doctrin but Comfort? is there no Duty that this Doctrine cals for at our hands? Suppose now, that I be alive, spiritually alive; Is there nothing in this Doctrine but Comfort? is there no Duty that this Doctrine calls for At our hands? Suppose now, that I be alive, spiritually alive;
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that indeed I am not the Painted child, but I am the Living child of God,
that indeed I am not the Painted child, but I am the Living child of God,
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and made partaker of this Spiritual life; What is my Duty now that does flow from hence? and made partaker of this Spiritual life; What is my Duty now that does flow from hence?
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Surely, you will be thankful for your life.
Surely, you will be thankful for your life.
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If your outward and momentary life were given you for a prey, you would be thankful:
If your outward and momentary life were given you for a prey, you would be thankful:
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and will ye not be thankful for this life? this Spiritual life? this Pleasant life? this Eternal life, that never shall be taken from you?
and will you not be thankful for this life? this Spiritual life? this Pleasant life? this Eternal life, that never shall be taken from you?
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But there are Three things I wil propound to you in particular. First. If we be alive indeed, & made partakers of this Spiritual life:
But there Are Three things I will propound to you in particular. First. If we be alive indeed, & made partakers of this Spiritual life:
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Why then should we not live at an higher rate than the world does which have none of this life? The Beast lives at an higher rate than the Plant, or the Herb does;Why then should we not live At an higher rate than the world does which have none of this life? The Beast lives At an higher rate than the Plant, or the Herb does;
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why? because it hath an higher life than the Plant, or Herb hath. Man (as man) lives at an higher rate than the Beast does;
why? Because it hath an higher life than the Plant, or Herb hath. Man (as man) lives At an higher rate than the Beast does;
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why? because man (as man) hath an higher life than the Beast hath.
why? Because man (as man) hath an higher life than the Beast hath.
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And if a man have this Spiritual life, he hath a life that is higher than the men of the worlds life is:
And if a man have this Spiritual life, he hath a life that is higher than the men of the world's life is:
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and therefore, if we be alive, and made partaker of this Spiritual life; why should we not live at a higher rate? why
and Therefore, if we be alive, and made partaker of this Spiritual life; why should we not live At a higher rate? why
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should I not say to my own soul thus, (and speak it often) O my soul, Wherein doest thou live at a higher rate than Civil men do? thou hast a higher life, (thou saiest) why doest thou not then live at a higher rate? Secondly.
should I not say to my own soul thus, (and speak it often) Oh my soul, Wherein dost thou live At a higher rate than Civil men do? thou hast a higher life, (thou Sayest) why dost thou not then live At a higher rate? Secondly.
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If we be alive indeed, and made partakers of this Spiritual life:
If we be alive indeed, and made partakers of this Spiritual life:
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Why should our hearts run after the things of the world, so as to feed on them as our meat, to be satisfied with them? Every life lives upon some meat that maintains it, and is sutable to it.Why should our hearts run After the things of the world, so as to feed on them as our meat, to be satisfied with them? Every life lives upon Some meat that maintains it, and is suitable to it.
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The Herb hath one kind of life, and it hath a meat which sutes to it.
The Herb hath one kind of life, and it hath a meat which suits to it.
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The Beasts have another life, and they have a meat that does sute to that life.
The Beasts have Another life, and they have a meat that does suit to that life.
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Man hath another life different from the Beast, and therefore he hath a meat that does suit to his life.
Man hath Another life different from the Beast, and Therefore he hath a meat that does suit to his life.
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Now this Spiritual life, 'tis another kind of life than the natural life of man is,
Now this Spiritual life, it's Another kind of life than the natural life of man is,
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and therefore it must have a meat that does sute with it, meat that the world knows not of.
and Therefore it must have a meat that does suit with it, meat that the world knows not of.
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Saies our Savior, I have meat to eat that you know not of. This life of grace, it is a hidden life;
Says our Saviour, I have meat to eat that you know not of. This life of grace, it is a hidden life;
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and therefore the meat thereof that it lives upon, 'tis an hidden meat. Then if you are alive indeed, and have this Spiritual life;
and Therefore the meat thereof that it lives upon, it's an hidden meat. Then if you Are alive indeed, and have this Spiritual life;
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why do you live upon these outward things? and why should our hearts run out after these outward things,
why do you live upon these outward things? and why should our hearts run out After these outward things,
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so as to live upon them, and make them (as it were) our meat,
so as to live upon them, and make them (as it were) our meat,
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for the satisfaction of our souls to live upon. Thirdly. If we be alive indeed, and made partakers of this Spiritual life;
for the satisfaction of our Souls to live upon. Thirdly. If we be alive indeed, and made partakers of this Spiritual life;
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Why is our Communion and Fellowship together no more living? Why no more living Fellowship and Communion? why is our Conference no more warm and living? A living coal warms (ye know:) There is this difference between a living coal, and a dead coal:Why is our Communion and Fellowship together no more living? Why no more living Fellowship and Communion? why is our Conference no more warm and living? A living coal warms (you know:) There is this difference between a living coal, and a dead coal:
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Take a Dead coal, and though it be never so great or small, it sullies and blacks (more or lesse) but it warms not.
Take a Dead coal, and though it be never so great or small, it sullies and blacks (more or less) but it warms not.
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But take your Living coal, which hath fire in it, and though it be never so great or small, it does warm, in proportion, more or lesse it warms:
But take your Living coal, which hath fire in it, and though it be never so great or small, it does warm, in proportion, more or less it warms:
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And if we be as Living coals, why then is our Conference and Communion together no more warming? When ye go into Wicked and Ungodly company, there ye meet with dead coals,
And if we be as Living coals, why then is our Conference and Communion together no more warming? When you go into Wicked and Ungodly company, there the meet with dead coals,
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and there ye are sullied, and dirtied, and black't by them. (I say) If ye indeed be living coals,
and there you Are sullied, and dirtied, and blacked by them. (I say) If you indeed be living coals,
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why is your Conference no more warm and living? Oh! what sad times are we now fallen into? Heretofore, some four,
why is your Conference no more warm and living? Oh! what sad times Are we now fallen into? Heretofore, Some four,
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or six, or ten years ago, ye should not come into a Christians company, but you should have some heart-warming Conference that you should bless God for many yeers after.
or six, or ten Years ago, you should not come into a Christians company, but you should have Some Heartwarming Conference that you should bless God for many Years After.
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As 'tis said of Junius, he came into a poor countrymans house, and he spake so feelingly of Christ, that he thought it was not Knowledge only, that would serve a mans turn,
As it's said of Junius, he Come into a poor countrymans house, and he spoke so feelingly of christ, that he Thought it was not Knowledge only, that would serve a men turn,
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and thereupon he thought of his own condition, and was turned to God.
and thereupon he Thought of his own condition, and was turned to God.
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And we reade of the Martyrs in the Primitive times, when they met together, they would speak much of the Kingdom, the Kingdom, the Kingdom of Heaven! in so much,
And we read of the Martyrs in the Primitive times, when they met together, they would speak much of the Kingdom, the Kingdom, the Kingdom of Heaven! in so much,
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as their Accusers, their Enemies, and Persecutors, charged them, That they aimed at the Empire, and the Kingdom; whereas they were speaking of a Heavenly Kingdom, and not of an Earthly Kingdom.
as their Accusers, their Enemies, and Persecutors, charged them, That they aimed At the Empire, and the Kingdom; whereas they were speaking of a Heavenly Kingdom, and not of an Earthly Kingdom.
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But (I say) they were alwaies speaking of the Kingdom, the Kingdom.
But (I say) they were always speaking of the Kingdom, the Kingdom.
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And so heretofore, in former times, when Christians did meet together, then they would speak of the Kingdom,
And so heretofore, in former times, when Christians did meet together, then they would speak of the Kingdom,
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and somthing that would warm their hearts together, that they might be the better al the yeer after:
and something that would warm their hearts together, that they might be the better all the year After:
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But now, when we are met together, either our speech is about Newes, or some Dispute in point of Religion, or some other thing;
But now, when we Are met together, either our speech is about News, or Some Dispute in point of Religion, or Some other thing;
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yea, though it be upon the Lords-day.
yea, though it be upon the Lord's day.
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But if you be living coals, Where is your living Conference? and your heart-warming-Communion? Certainly,
But if you be living coals, Where is your living Conference? and your heart-warming-Communion? Certainly,
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if you be alive in Christ indeed, and made partaker of this Spiritual life, you will live at a higher rate than the men of the world do.
if you be alive in christ indeed, and made partaker of this Spiritual life, you will live At a higher rate than the men of the world do.
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Is there nothing in all this Doctrine, concerning those that are dead in sins, and made alive? hath this Doctrine nothing to say to them? Is there nothing in all this Doctrine, Concerning those that Are dead in Sins, and made alive? hath this Doctrine nothing to say to them?
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Yes, it hath very much to say to them;
Yes, it hath very much to say to them;
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Only, I am loth to be the messenger of death to any one of your souls? But if this Doctrine be true, That every godly man, is a living man,
Only, I am loath to be the Messenger of death to any one of your Souls? But if this Doctrine be true, That every godly man, is a living man,
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and in the state of life, and none else; How many poor dead souls may this Doctrine find in Congregations!
and in the state of life, and none Else; How many poor dead Souls may this Doctrine find in Congregations!
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It's said, that when the Egyptians found their first-born dead in their families, there was a great cry thorow Egypt, a great cry in every family.
It's said, that when the egyptians found their firstborn dead in their families, there was a great cry thorough Egypt, a great cry in every family.
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And were men as sensible of their souls, as they are of their bodies; Oh! what a great cry might there be in divers of your families!
And were men as sensible of their Souls, as they Are of their bodies; Oh! what a great cry might there be in diverse of your families!
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One crying out and saying, Oh! Lord, I have a dead Child, whose soul is dead.
One crying out and saying, Oh! Lord, I have a dead Child, whose soul is dead.
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Another, Oh! Lord, I have a dead Servant in my family. Another, Oh! Lord, I have a dead Wife in my family, whose soul is dead.
another, Oh! Lord, I have a dead Servant in my family. another, Oh! Lord, I have a dead Wife in my family, whose soul is dead.
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Another, I have a dead Husband, a dead Friend.
another, I have a dead Husband, a dead Friend.
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I say, were men and women as sensible of their souls, as they are of their bodies, what crying!
I say, were men and women as sensible of their Souls, as they Are of their bodies, what crying!
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what a great cry this morning might there be found in this Congregation!
what a great cry this morning might there be found in this Congregation!
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But I chuse rather to Exhort ye in the Name of the Lord, for to get this same Spiritual life that now I have been speaking of:
But I choose rather to Exhort you in the Name of the Lord, for to get this same Spiritual life that now I have been speaking of:
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above all getting, to get this Spiritual life. Ye see into what sad times you are fallen.
above all getting, to get this Spiritual life. You see into what sad times you Are fallen.
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Who knows how long he shall live? who knowes how long he shall he the owner of his Estate, Liberty,
Who knows how long he shall live? who knows how long he shall he the owner of his Estate, Liberty,
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or Life? The Kingdom is ful of blood; and there is a blood-thirsty-disposition that runs thorow the Kingdom:
or Life? The Kingdom is full of blood; and there is a blood-thirsty-disposition that runs thorough the Kingdom:
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and if you and I have our lives taken from us, and we have not a better life;
and if you and I have our lives taken from us, and we have not a better life;
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what a sad condition shall we be in!
what a sad condition shall we be in!
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Wherefore, I beseech ye in the Lord, labor to get another life, this Spiritual life that shall never be taken from you;
Wherefore, I beseech you in the Lord, labour to get Another life, this Spiritual life that shall never be taken from you;
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and the Lord give you hearts to do it. But you will say, How should that be done? Come unto Jesus Christ:
and the Lord give you hearts to do it. But you will say, How should that be done? Come unto jesus christ:
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whatever thou beest (man or woman) now come unto Jesus Christ. Saies the Lord Christ, They will not come unto me, that they might have life.
whatever thou Best (man or woman) now come unto jesus christ. Says the Lord christ, They will not come unto me, that they might have life.
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There are Three things that keep men from Coming to Jesus Christ: There Are Three things that keep men from Coming to jesus christ:
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one thing is, Mens Negligence: men think they can repent afterward, and they may have Christ afterward;
one thing is, Men's Negligence: men think they can Repent afterwards, and they may have christ afterwards;
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and so for the present, they neglect coming to Jesus Christ. Sometimes (nay alwaies) Ʋnbelief keeps men off from comming to Jesus Christ.
and so for the present, they neglect coming to jesus christ. Sometime (nay always) Ʋnbelief keeps men off from coming to jesus christ.
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For as faith brings Christ and the Soul together; So Unbelief keeps a man from coming to Jesus Christ.
For as faith brings christ and the Soul together; So Unbelief keeps a man from coming to jesus christ.
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And another thing is, Ʋnwillingnes to part with all for Jesus Christ.
And Another thing is, Ʋnwillingnes to part with all for jesus christ.
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The young man ye have read of in the Gospel, went away sorrowful, when Christ said to him, Go and sel al, to come to Christ:
The young man you have read of in the Gospel, went away sorrowful, when christ said to him, Go and sell all, to come to christ:
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so he did not come to Christ upon that account.
so he did not come to christ upon that account.
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And so, when we come to men and women, and say, You must come to Christ,
And so, when we come to men and women, and say, You must come to christ,
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and leave all your former Company; Nay, (say they) I can have Christ better cheap, upon better terms;
and leave all your former Company; Nay, (say they) I can have christ better cheap, upon better terms;
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and I cannot leave my Company, and my merry meetings, and so they come not to Christ.
and I cannot leave my Company, and my merry meetings, and so they come not to christ.
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But I beseech you in the Lord, Come unto Jesus Christ; Oh! what ever thou hast been, Come unto Jesus Christ that you may have life.
But I beseech you in the Lord, Come unto jesus christ; Oh! what ever thou hast been, Come unto jesus christ that you may have life.
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I know many will say, I have been long dead in my trespasses and sins, and I fear there is no hope of life for me.
I know many will say, I have been long dead in my Trespasses and Sins, and I Fear there is no hope of life for me.
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Now mark what I say to that, and so I wil end al. There are Three mentioned in the Gospel, whom Christ raised from the dead. One a Maid, that lay in her fathers house,
Now mark what I say to that, and so I will end all There Are Three mentioned in the Gospel, whom christ raised from the dead. One a Maid, that lay in her Father's house,
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and Christ came in and took her by the hand, and said unto her, Arise.
and christ Come in and took her by the hand, and said unto her, Arise.
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Another was a Young-man, that was carried out of his fathers house, and was laid out upon the Hearse;
another was a young man, that was carried out of his Father's house, and was laid out upon the Hearse;
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and Christ came, and said unto him, Arise. And the third was Lazarus, that had been four dayes dead and stank again;
and christ Come, and said unto him, Arise. And the third was Lazarus, that had been four days dead and stank again;
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and Christ speaks to Lazarus, and he comes forth.
and christ speaks to Lazarus, and he comes forth.
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And these Three (saies Austin ) shews those that Christ wil raise up from the dead again.
And these Three (Says Austin) shows those that christ will raise up from the dead again.
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The first, (the maid that lay in her fathers house) notes that sort of sinners, that commit Secret sins,
The First, (the maid that lay in her Father's house) notes that sort of Sinners, that commit Secret Sins,
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& never come abroad, never come into act.
& never come abroad, never come into act.
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The second (the son that was carried out of his fathers house, and laid upon the Hearse) notes that sort of sinners, that sin openly;
The second (the son that was carried out of his Father's house, and laid upon the Hearse) notes that sort of Sinners, that since openly;
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Swearers, and Drunkards, whose sins are abroad.
Swearers, and Drunkards, whose Sins Are abroad.
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And the Third, (that of Lazarus ) notes that sort of sinner, that hath lien so long in the grave that he even smels again.
And the Third, (that of Lazarus) notes that sort of sinner, that hath lain so long in the grave that he even smells again.
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Now I pray further observe this, That when Christ came to raise Lazarus, then Christ prayed,
Now I pray further observe this, That when christ Come to raise Lazarus, then christ prayed,
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but he did not pray when he raised the other two; and he groan'd over him;
but he did not pray when he raised the other two; and he groaned over him;
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he did not groan over the maid, nor over the young-man, but he groan'd over Lazarus, to shew the difficulty of raising a poor sinner from the dead that hath lien long in his sin.
he did not groan over the maid, nor over the Young man, but he groaned over Lazarus, to show the difficulty of raising a poor sinner from the dead that hath lain long in his since.
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And therefore, if there be ever a poor soul here that is dead in his sins;
And Therefore, if there be ever a poor soul Here that is dead in his Sins;
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Oh! go to Christ while thou art young, and fall down before him and say, Oh! Lord, I have a dead heart of mine own, Oh! let me have life from thee.
Oh! go to christ while thou art young, and fallen down before him and say, Oh! Lord, I have a dead heart of mine own, Oh! let me have life from thee.
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But whether thou beest young or old, here is yet hope; Lazarus raised as well as the young-maid, & young-man;
But whither thou Best young or old, Here is yet hope; Lazarus raised as well as the young-maid, & Young man;
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Lazarus, that lay til he stank again in the grave; and therefore, yet there is hope though thou hast lien long.Lazarus, that lay till he stank again in the grave; and Therefore, yet there is hope though thou hast lain long.
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Wherfore, in the Name of the Lord, I beseech you all, Come unto Jesus Christ this morning.
Wherefore, in the Name of the Lord, I beseech you all, Come unto jesus christ this morning.
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If there be ever a poor dead soul in this Congregation, as may be some there is, some Drunkard crept in, some Swearer, some Unclean wanton:
If there be ever a poor dead soul in this Congregation, as may be Some there is, Some Drunkard crept in, Some Swearer, Some Unclean wanton:
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Well, if there be ever a dead soul in this Congregation, now go to Christ that thou mayest have life:
Well, if there be ever a dead soul in this Congregation, now go to christ that thou Mayest have life:
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and I say to thee, Awake thou that sleepest, and stand up from the dead, and the Lord Jesus give us life.
and I say to thee, Awake thou that Sleepest, and stand up from the dead, and the Lord jesus give us life.
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SERMON II. GALATIANS, 2. part of the 20. vers. — Nevertheless I live, yet not I, but Christ liveth in me.
SERMON II GALATIANS, 2. part of the 20. vers. — Nevertheless I live, yet not I, but christ lives in me.
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YE heard the last day, that two things especially, are observable from these words: First.
you herd the last day, that two things especially, Are observable from these words: First.
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That every godly, gracious man, is a living man, is in the state of life, lives a spiritual life. That every godly, gracious man, is a living man, is in the state of life, lives a spiritual life.
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And this I have spoken to. Secondly.
And this I have spoken to. Secondly.
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That our justification by faith alone, is no enemy, but a real friend unto this our Spiritual life. Nevertheless, NONLATINALPHABET and now I live;That our justification by faith alone, is no enemy, but a real friend unto this our Spiritual life. Nevertheless, and now I live;
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but now I live. As if he should say, I never did live before;but now I live. As if he should say, I never did live before;
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but now being justified by faith alone, and having the experience of this great Truth, Now I live. At the 16. verse, he had said, That a man is not justified by the works of the Law,
but now being justified by faith alone, and having the experience of this great Truth, Now I live. At the 16. verse, he had said, That a man is not justified by the works of the Law,
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but by the faith of Jesus Christ; Whereupon it was, or might be objected:but by the faith of jesus christ; Whereupon it was, or might be objected:
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If a man be not justified by the works of the Law, then is he free from the Law,
If a man be not justified by the works of the Law, then is he free from the Law,
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then is he dead unto the Law, then may a man live as he lists? Nay, not so (saies the Apostle at the 19. verse) For I through the Law, am dead to the Law, that I might live to God:
then is he dead unto the Law, then may a man live as he lists? Nay, not so (Says the Apostle At the 19. verse) For I through the Law, am dead to the Law, that I might live to God:
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(quite contrary) That I might live to God, I am dead to the Law.
(quite contrary) That I might live to God, I am dead to the Law.
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Yea, and though I am crucified with Christ, yet now I live, and I never did live till now;
Yea, and though I am Crucified with christ, yet now I live, and I never did live till now;
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but now I live: This very principle of justification by faith alone, is the fountain, and original of all my spiritual life.but now I live: This very principle of justification by faith alone, is the fountain, and original of all my spiritual life.
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And thus indeed you shall find:
And thus indeed you shall find:
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for if you look into those three Epistles of Paul, To the Romans, the Galatians, and the Hebrews; ye shall find, that the Apostle does give this as the rise unto all his Exhortations unto Holiness of life.
for if you look into those three Epistles of Paul, To the Roman, the Galatians, and the Hebrews; you shall find, that the Apostle does give this as the rise unto all his Exhortations unto Holiness of life.
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In the latter end of the Epistle to the Romans, the Apostle does exhort unto holy practises, and to a godly conversation:
In the latter end of the Epistle to the Roman, the Apostle does exhort unto holy practises, and to a godly Conversation:
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but in the begining, he does state, and prove this Doctrine, of Justification by faith alone.
but in the beginning, he does state, and prove this Doctrine, of Justification by faith alone.
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So in this Epistle to the Galatians; So in the Epistle to the Hebrews: As if the only rise of all our Holiness,
So in this Epistle to the Galatians; So in the Epistle to the Hebrews: As if the only rise of all our Holiness,
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and Godly Conversation were this, Our Free-justification through the Blood of Christ, by faith alone. For the opening, and cleering of this great Truth;
and Godly Conversation were this, Our Free justification through the Blood of christ, by faith alone. For the opening, and clearing of this great Truth;
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I shal spend a little time in the Explication of the terms. First. Justification by faith alone. Secondly.
I shall spend a little time in the Explication of the terms. First. Justification by faith alone. Secondly.
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I shall labor to demonstrate this Truth unto you, That Justification by faith alone, Is the Fountain, and Original of all our Holiness, and Spiritual life. Thirdly. Answer to some Objections. Fourthly.
I shall labour to demonstrate this Truth unto you, That Justification by faith alone, Is the Fountain, and Original of all our Holiness, and Spiritual life. Thirdly. Answer to Some Objections. Fourthly.
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Labor to shew ye, What there is in this Free-justification by faith alone, that may, can, or doth advance our Holiness.
Labour to show you, What there is in this Free justification by faith alone, that may, can, or does advance our Holiness.
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What is meant by this Justification by faith alone? That I may be understood by the meanest.
What is meant by this Justification by faith alone? That I may be understood by the Meanest.
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By this justification, I mean, That act of Gods grace, wherby through the imputation of our sins to Christ,
By this justification, I mean, That act of God's grace, whereby through the imputation of our Sins to christ,
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and Christs righteousness unto us, God the father doth pronounce us righteous in his sight. This is justification.and Christ righteousness unto us, God the father does pronounce us righteous in his sighed. This is justification.
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And this is done by the Righteousness, and the Blood of Christ only, as the Material and Meritorious cause;
And this is done by the Righteousness, and the Blood of christ only, as the Material and Meritorious cause;
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'Tis done only by Faith as the Instrumental cause, so we are said to be justified by Faith alone. Yet not so,
It's done only by Faith as the Instrumental cause, so we Are said to be justified by Faith alone. Yet not so,
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as that a man is justified by faith which hath no works; for all justifying faith is full of works:
as that a man is justified by faith which hath no works; for all justifying faith is full of works:
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but these works do not come into our justification: As now, a mans servants, they have him to bed;
but these works do not come into our justification: As now, a men Servants, they have him to Bed;
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Servants have their Master and Mistris to bed, tend upon them to bed; but they do not go into the bed with them:
Servants have their Master and Mistress to Bed, tend upon them to Bed; but they do not go into the Bed with them:
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They are with them again in the morning, they bring them water and necessary things, but they do not come to bed to them.
They Are with them again in the morning, they bring them water and necessary things, but they do not come to Bed to them.
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Now (saies Luther ) Justification is that bed, where Christ and a Beleeving soul lies:
Now (Says Luther) Justification is that Bed, where christ and a Believing soul lies:
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& though good works, Duties, and Prayers tend upon Christ, and where ever there is faith, there are these;
& though good works, Duties, and Prayers tend upon christ, and where ever there is faith, there Are these;
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yet this bed of Justification is kept free, and entire, and only for the Righteousness of Jesus Christ;
yet this Bed of Justification is kept free, and entire, and only for the Righteousness of jesus christ;
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and they come not to bed, they come not into this work. Or if you will thus:
and they come not to Bed, they come not into this work. Or if you will thus:
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Ye know, that when an Israelite was stung in the wilderness, by a fiery biting serpent, he was then to look upon the Brasen serpent; and by the beholding of the Brasen-serpent he was cured;
You know, that when an Israelite was stung in the Wilderness, by a fiery biting serpent, he was then to look upon the Brazen serpent; and by the beholding of the Brazen serpent he was cured;
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the looking of his eyes cured him.
the looking of his eyes cured him.
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He had other members, there was the Arms, and the Legs, and other members that did accompany the Eyes;
He had other members, there was the Arms, and the Legs, and other members that did accompany the Eyes;
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but though there were other members that did accompany the Eyes, it was the seeing of the Eyes that did cure the person.
but though there were other members that did accompany the Eyes, it was the seeing of the Eyes that did cure the person.
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And so, though works do accompany faith; and there is no saving, justifying faith, but works accompany it;
And so, though works do accompany faith; and there is no Saving, justifying faith, but works accompany it;
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yet it is only the beholding of this Brasen-serpent by the eye of faith, that does cure the soul as to the point of Justification.
yet it is only the beholding of this Brazen serpent by the eye of faith, that does cure the soul as to the point of Justification.
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When Abraham went up into the mountain to offer up his son, he spake to his servants to stay below, Stay you here till I come again, at the foot and the bottom of this hill: and so they did.
When Abraham went up into the mountain to offer up his son, he spoke to his Servants to stay below, Stay you Here till I come again, At the foot and the bottom of this hill: and so they did.
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Servants he had, but they stayed below.
Servants he had, but they stayed below.
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And so when a man goes up into this hil of justification, this high mountain, he takes only his faith with him,
And so when a man Goes up into this hill of justification, this high mountain, he Takes only his faith with him,
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and he sayes unto all his works, and unto all his duties, stay you below at the bottom of the hil; and there they attend.
and he Says unto all his works, and unto all his duties, stay you below At the bottom of the hill; and there they attend.
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So that faith, justifying faith, though it hath alwaies works, yet they come not into this matter of Justification. 'Tis Faith alone that justifies. This by way of Explication. But Secondly.
So that faith, justifying faith, though it hath always works, yet they come not into this matter of Justification. It's Faith alone that Justifies. This by Way of Explication. But Secondly.
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You will say, How may it appear now, that this free-justification of a poor sinner by Faith alone, is the original of all our Holiness and Spiritual life? Thus, it appears by contraries: Contraries, have contrary Consequences.
You will say, How may it appear now, that this Free justification of a poor sinner by Faith alone, is the original of all our Holiness and Spiritual life? Thus, it appears by contraries: Contraries, have contrary Consequences.
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If the Law, and Justification thereby, be no friend, but a real enemy unto all our Grace and Holinesse,
If the Law, and Justification thereby, be no friend, but a real enemy unto all our Grace and Holiness,
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then Justification by faith alone is a friend to it. But now take the Law, and you shall find, that justification thereby, is no friend,
then Justification by faith alone is a friend to it. But now take the Law, and you shall find, that justification thereby, is no friend,
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but a real enemy unto all our Holiness, and the power of godliness.
but a real enemy unto all our Holiness, and the power of godliness.
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What greater enemies had the world ever to the power of godliness, than the Jews were? and they sought to establish their own Righteousness,
What greater enemies had the world ever to the power of godliness, than the jews were? and they sought to establish their own Righteousness,
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and to be justified by the Law.
and to be justified by the Law.
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And now a dayes, What more bitter, & more fel enemy unto the power of godliness,
And now a days, What more bitter, & more fell enemy unto the power of godliness,
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than a Moral Civil man? Why? Because though he do not understand himself,
than a Moral Civil man? Why? Because though he do not understand himself,
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yet he doth secretly seek his acceptance with God, by his own doing, and good meaning.
yet he does secretly seek his acceptance with God, by his own doing, and good meaning.
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A man can never live to God, that lives in himself:
A man can never live to God, that lives in himself:
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So long as a man seeks Justification by his own doing, & working, he lives in himself.
So long as a man seeks Justification by his own doing, & working, he lives in himself.
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Therefore saies the Apostle, I desire not to be found in mine own righteousness, to be found in it.
Therefore Says the Apostle, I desire not to be found in mine own righteousness, to be found in it.
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Hope is the Spring of action. The Plow-man plowes in hope, & he sows in hope;
Hope is the Spring of actium. The Plowman plows in hope, & he Sovus in hope;
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Hope is the Spring of action.
Hope is the Spring of actium.
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Now if a man seeks to be justified by the Law, or the works of the Law, there is no hope; for all works are imperfect:
Now if a man seeks to be justified by the Law, or the works of the Law, there is no hope; for all works Are imperfect:
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and if no hope, (saies the soul) why should I work? as good never a whit, as never the better.
and if no hope, (Says the soul) why should I work? as good never a whit, as never the better.
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That cannot be the Principle of our grace and holiness, which can neither Convert a man,
That cannot be the Principle of our grace and holiness, which can neither Convert a man,
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nor mortifie his sins, nor quicken one to what is good, nor comfort, or free him from temptation.
nor mortify his Sins, nor quicken one to what is good, nor Comfort, or free him from temptation.
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Now I pray, What is it that Converts a soul to Christ? is it the Law,
Now I pray, What is it that Converts a soul to christ? is it the Law,
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or the preaching of the Law? Nay, (saies our Savior) I will send the Comforter,
or the preaching of the Law? Nay, (Says our Saviour) I will send the Comforter,
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and he shall convince the world of sin. and he shall convince the world of since.
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But where do I receive the Spirit? Saies the Apostle in the next chapter, (the 3. of the Galatians ) O ye foolish Galatians, this would I know of ye, Received ye the Spirit by the preaching of the Law,
But where do I receive the Spirit? Says the Apostle in the next chapter, (the 3. of the Galatians) Oh you foolish Galatians, this would I know of you, Received you the Spirit by the preaching of the Law,
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or by the hearing of Faith? Not by the preaching of the Law.or by the hearing of Faith? Not by the preaching of the Law.
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And as for Mortification of sin: Can the Law do that? Nay, (saies the Apostle in the 8. of the Romans ) The Law is weak: What the Law could not do, being weak, God sent his own Son, to condemn sin in the flesh.
And as for Mortification of since: Can the Law do that? Nay, (Says the Apostle in the 8. of the Romans) The Law is weak: What the Law could not do, being weak, God sent his own Son, to condemn since in the Flesh.
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So that the Law cannot mortifie sin, the Law cannot do it. And as for our Quickening unto what is good;
So that the Law cannot mortify since, the Law cannot do it. And as for our Quickening unto what is good;
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Can the Law do that? Nay, (saies the Apostle) The Law is a dead letter;
Can the Law do that? Nay, (Says the Apostle) The Law is a dead Letter;
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and, the Law is the ministration of death:
and, the Law is the ministration of death:
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And can that which is a dead letter, and the ministraction of death, quicken us unto what is good? certainly it cannot.
And can that which is a dead Letter, and the ministraction of death, quicken us unto what is good? Certainly it cannot.
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And as for our Temptations, and freedom from them;
And as for our Temptations, and freedom from them;
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Does the Law do that? Ye know, the Apostle triumphs, Who shall lay any thing to the charge of Gods Elect? And who shall lay any thing to may charge? shall the Anger,
Does the Law do that? You know, the Apostle Triumphos, Who shall lay any thing to the charge of God's Elect? And who shall lay any thing to may charge? shall the Anger,
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and Wrath of God? shall Satan, or mine own Conscience? I will not be much afflicted (saies he:) why? for, It is God that justifies.
and Wrath of God? shall Satan, or mine own Conscience? I will not be much afflicted (Says he:) why? for, It is God that Justifies.
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He does not say, for it is Moses that justifies:
He does not say, for it is Moses that Justifies:
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but 'tis Christ that died, and God justifies, not Moses. Sampson (ye know) found honey-combs in the body of the dead lyon;
but it's christ that died, and God Justifies, not Moses. Sampson (you know) found Honeycombs in the body of the dead Lion;
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not in hives at home, or trees abroad; but he found honey-combs in the body of the dead lyon.
not in hives At home, or trees abroad; but he found Honeycombs in the body of the dead Lion.
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So does a poor tempted soul find all the honey-combs of comfort, in the body of the dead Lyon of the tribe of Judah, not in his own hive.
So does a poor tempted soul find all the Honeycombs of Comfort, in the body of the dead lion of the tribe of Judah, not in his own hive.
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I have read of a certain man, that was much in prayer, fasting, and reading;
I have read of a certain man, that was much in prayer, fasting, and reading;
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and the Devil came to him and told him, Friend, Why doest thou Pray so much,
and the devil Come to him and told him, Friend, Why dost thou Pray so much,
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and Reade so much, and Fast so much? 'tis all to n purpose, for thou shalt go to Hell at the last, thou shalt never go to Heaven:
and Read so much, and Fast so much? it's all to n purpose, for thou shalt go to Hell At the last, thou shalt never go to Heaven:
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Saies he, As for that, I leave that to God; it is not my Question, whether I shall go to Heaven, or Hell:
Says he, As for that, I leave that to God; it is not my Question, whither I shall go to Heaven, or Hell:
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but my Question is, How shall I serve God, and live to God? Had he now sought Justification in a away of works, and by the Law; could he have ever bin able to have answered to this temptation? Ye may see what the Apostle saies, in the 7. chap. of his Epistle to the Romans; he gives you a Similitude thus: As a woman;
but my Question is, How shall I serve God, and live to God? Had he now sought Justification in a away of works, and by the Law; could he have ever been able to have answered to this temptation? You may see what the Apostle Says, in the 7. chap. of his Epistle to the Romans; he gives you a Similitude thus: As a woman;
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so is the sould of every man:
so is the should of every man:
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So long as a woman is married unto one man, she brings forth children unto him,
So long as a woman is married unto one man, she brings forth children unto him,
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and not unto any other, but is dead unto all others: but when that man dies, she is free to marry;
and not unto any other, but is dead unto all Others: but when that man die, she is free to marry;
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and she marries another, and she brings forth children unto him.
and she Marries Another, and she brings forth children unto him.
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Now saies the Apostle (at 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,
Now Says the Apostle (At 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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So that so long as a man, is married to the Law, he can never bring forth fruit unto God.
So that so long as a man, is married to the Law, he can never bring forth fruit unto God.
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Now then, thus lies the Reason:
Now then, thus lies the Reason:
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If that the Law, and Justification thereby, be no Friend, but a real Enemy unto all our Holiness:
If that the Law, and Justification thereby, be no Friend, but a real Enemy unto all our Holiness:
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then (contraries having contrarie consequences) Justification by faith alone is a friend, and no Enemy unto our Spiritual life and Holiness. Seondly.
then (contraries having contrary consequences) Justification by faith alone is a friend, and no Enemy unto our Spiritual life and Holiness. Secondly.
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This also will appear, if ye consider the paralel between the first and second Adam. Christ is our second Adam.
This also will appear, if you Consider the parallel between the First and second Adam. christ is our second Adam.
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Now saies the Apostle in the 5. of the Romans, As by the sin of one, death came upon all men to condemnation:
Now Says the Apostle in the 5. of the Roman, As by the since of one, death Come upon all men to condemnation:
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so by the Righteousness of one, life comes unto many. so by the Righteousness of one, life comes unto many.
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Well, but how came condemnation upon all men by the sin of one? The first Adam, he was a common person, he did stand for all mankind;
Well, but how Come condemnation upon all men by the since of one? The First Adam, he was a Common person, he did stand for all mankind;
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when he sinned, all mankind sinned:
when he sinned, all mankind sinned:
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and therefore assoon as any one is born, the sin of Adam being imputed to him judicially; that imputation is the original of all the Unholiness that is among the children of men.
and Therefore As soon as any one is born, the since of Adam being imputed to him judicially; that imputation is the original of all the Unholiness that is among the children of men.
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So our Lord and Savior Jesus Christ, being our second Adam, he is a Common person, stands in the room of al the Elect;
So our Lord and Saviour jesus christ, being our second Adam, he is a Common person, Stands in the room of all the Elect;
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he was obedient, not for Himself, but for Them; Christus non meruit sibi. Obeyed not for Himself:
he was obedient, not for Himself, but for Them; Christus non meruit sibi. Obeyed not for Himself:
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and he died not for himself, but for them, righteous for them.
and he died not for himself, but for them, righteous for them.
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When therefore, a man is born into the world, is regenerate by faith? then all that Righteousness of Christ, the second Adam, is imputed to him.
When Therefore, a man is born into the world, is regenerate by faith? then all that Righteousness of christ, the second Adam, is imputed to him.
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And this imputation of his Righteousness by faith, is the original of all that Holiness that is in our lives, thus:
And this imputation of his Righteousness by faith, is the original of all that Holiness that is in our lives, thus:
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As al the Unholiness, and Wickedness that is in the world, does flow from the imputation of the first Adams sin:
As all the Unholiness, and Wickedness that is in the world, does flow from the imputation of the First Adams since:
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So al that grace and holiness that is in the world, does flow from the imputation of the second Adams Righteousness.
So all that grace and holiness that is in the world, does flow from the imputation of the second Adams Righteousness.
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Now by faith alone, this Righteousnes is imputed, and does become ours, and therefore, Justification by faith alone, is the principle and original of all our grace and holiness. Thirdly.
Now by faith alone, this Righteousness is imputed, and does become ours, and Therefore, Justification by faith alone, is the principle and original of all our grace and holiness. Thirdly.
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If free-remission of sin, and the sence thereof, be the cause of our Holiness: then Justification by faith alone must needs be a friend unto it.
If Free remission of since, and the sense thereof, be the cause of our Holiness: then Justification by faith alone must needs be a friend unto it.
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For these Two, Free-remission of sin, and justification by faith alone, go together, and are ordinarily taken for one.
For these Two, Free remission of since, and justification by faith alone, go together, and Are ordinarily taken for one.
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And therefore, in the 3. of the Romans, The Apostle having said, (as the 24. verse) Being justified freely by his grace;
And Therefore, in the 3. of the Roman, The Apostle having said, (as the 24. verse) Being justified freely by his grace;
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he saies (at the 28. ver.) That a man is justified by faith:
he Says (At the 28. ver.) That a man is justified by faith:
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and saying, That a man is justified by faith, he saies, That a man is justified freely by grace; these are put together.
and saying, That a man is justified by faith, he Says, That a man is justified freely by grace; these Are put together.
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Now, Free-remission of sin, and the sence thereof, is the Cause of al our Holiness.
Now, Free remission of since, and the sense thereof, is the Cause of all our Holiness.
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Ye know what the Apostle saies, The grace of God hath appeared unto all men, teaching us to deny Ʋngodliness,
You know what the Apostle Says, The grace of God hath appeared unto all men, teaching us to deny Ʋngodliness,
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and worldly lusts, and to live righteously, and soberly in this present world. All Holiness comes from thence, The apparition of grace, Free-remission of sin.and worldly Lustiest, and to live righteously, and soberly in this present world. All Holiness comes from thence, The apparition of grace, Free remission of since.
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And ye know what it is that doth hatch the Chicken: 'tis not the fire that does hatch the Chicken;
And you know what it is that does hatch the Chicken: it's not the fire that does hatch the Chicken;
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nor is it the cold water that does hatch the Chicken; but laying of the eggs under the warm feathers of the living Hen.
nor is it the cold water that does hatch the Chicken; but laying of the eggs under the warm Feathers of the living Hen.
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Come to a man or woman that hath many eggs that are yet not Chickens, within a month or two, these are al become living Chickens:
Come to a man or woman that hath many eggs that Are yet not Chickens, within a Monn or two, these Are all become living Chickens:
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Say you, How comes it to pass, that all these are now living Chickens? What! did you lay these eggs unto the fire? No,
Say you, How comes it to pass, that all these Are now living Chickens? What! did you lay these eggs unto the fire? No,
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for then they would have been roasted.
for then they would have been roasted.
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What! did you lay these eggs in the cold water? No, then they would have rotted;
What! did you lay these eggs in the cold water? No, then they would have rotted;
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but I laid them under the warm wings of the living Hen, and so they are become chickens.
but I laid them under the warm wings of the living Hen, and so they Are become chickens.
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So you come to a living soul, a living heart, and you say, Friend, how came you to be thus enlivened,
So you come to a living soul, a living heart, and you say, Friend, how Come you to be thus enlivened,
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and quickned? a month or two ago, I heard you complaining of your dead heart, Oh! my heart is dead:
and quickened? a Monn or two ago, I herd you complaining of your dead heart, Oh! my heart is dead:
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but how came you to be thus enlivened, and to be thus quickned? Did you go and lay your heart against the fire of the Law? No, that would have scorch'd me, and tormented me.
but how Come you to be thus enlivened, and to be thus quickened? Did you go and lay your heart against the fire of the Law? No, that would have scorched me, and tormented me.
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What? did you go and lay your heart in the cold world? No? that would have rotted me:
What? did you go and lay your heart in the cold world? No? that would have rotted me:
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How then? Truly, after all my fears, and after all my doubtings, I went and laid my cold heart under the warm wings of Divine-love,
How then? Truly, After all my fears, and After all my doubtings, I went and laid my cold heart under the warm wings of Divine-love,
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and so it came to pass that I am thus enlivened, and I am thus quickened,
and so it Come to pass that I am thus enlivened, and I am thus quickened,
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as you see this day, for the which I blesse the Lord for ever. Three things there are, that do make up a gracious Conversation: Repentance for sin past; Mortification of sin present;
as you see this day, for the which I bless the Lord for ever. Three things there Are, that do make up a gracious Conversation: Repentance for since past; Mortification of since present;
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and the Obedience of faith, or Obedience.
and the obedience of faith, or obedience.
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Now as for Repentance: look I pray what is said in the 7. Chapter of Luke, and see what is the Cause of that:
Now as for Repentance: look I pray what is said in the 7. Chapter of Lycia, and see what is the Cause of that:
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You reade there a story of a great Sinner, that became a great Penitent, (at the 37. verse.) Behold a woman in the City which was a great sinner;
You read there a story of a great Sinner, that became a great Penitent, (At the 37. verse.) Behold a woman in the city which was a great sinner;
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and she came and stood behind Jesus (at the 38. verse) weeping, and began to wash his feet with tears,
and she Come and stood behind jesus (At the 38. verse) weeping, and began to wash his feet with tears,
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and did wipe them with the hairs of her head. She wept much; and did wipe them with the hairs of her head. She wept much;
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Why? for (saies the text at the latter end of the Chapter) she loved much. But why did she love much? She loved much, because much was forgiven her.
Why? for (Says the text At the latter end of the Chapter) she loved much. But why did she love much? She loved much, Because much was forgiven her.
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So then, Remission is the Cause of Repentance.
So then, Remission is the Cause of Repentance.
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And have ye not so much expresly, in that 16. Chapter of Ezekiel, and the last verse.
And have you not so much expressly, in that 16. Chapter of Ezekielem, and the last verse.
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I will establish my Covenant with thee, that thou maiest remember and be confounded, and never open thy mouth any more, I will establish my Covenant with thee, that thou Mayest Remember and be confounded, and never open thy Mouth any more,
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because of thy shame, when I am pacified towards thee, for all that thou hast done. Because of thy shame, when I am pacified towards thee, for all that thou hast done.
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So that, this shame, and repentence comes from pacification.
So that, this shame, and Repentance comes from pacification.
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And as for this matter, Luther had so great a fight into it, that (saies he) before I was justified by faith alone,
And as for this matter, Luther had so great a fight into it, that (Says he) before I was justified by faith alone,
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and saw into this matter of Free-remission;
and saw into this matter of Free remission;
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I look't upon that word, Repent, as a terrible word, I did even hate that word;
I looked upon that word, repent, as a terrible word, I did even hate that word;
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and I wish't that there had been no such word in all the book of God:
and I wished that there had been no such word in all the book of God:
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but after once that word, justitia, was opened, the righteousnesse of faith;
but After once that word, justitia, was opened, the righteousness of faith;
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and after once I understood this Doctrine of Free-remission, and Justification by faith alone, then I loved Repentance.
and After once I understood this Doctrine of Free remission, and Justification by faith alone, then I loved Repentance.
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As for the Mortification of sin: Ye know what the Apostle saies, Let not sin raign in your mortal bodies, or have dominion over you:
As for the Mortification of since: You know what the Apostle Says, Let not since Reign in your Mortal bodies, or have dominion over you:
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why? for ye are not under the Law, but under grace. So then, 'tis being under grace that does mortifie sin.
why? for you Are not under the Law, but under grace. So then, it's being under grace that does mortify since.
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And as for the matter of Obedience: Ye know what the Psalmist saies, There is mercy with thee, O Lord, that thou maiest be feared:
And as for the matter of obedience: You know what the Psalmist Says, There is mercy with thee, Oh Lord, that thou Mayest be feared:
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That is, that thou maiest be Served, that thou maiest be Obeyed. So that, Obedience also, comes from the sight of mercy, and of Free-remission.
That is, that thou Mayest be Served, that thou Mayest be Obeyed. So that, obedience also, comes from the sighed of mercy, and of Free remission.
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Now, if Free-remission and the sence thereof be the Cause of our Holinesse, then surely, Justification by faith alone, can be no Enemy,
Now, if Free remission and the sense thereof be the Cause of our Holiness, then surely, Justification by faith alone, can be no Enemy,
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but must needs be a real friend unto all our spiritual life.
but must needs be a real friend unto all our spiritual life.
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But by way of Objection, it will be said, (In the Third place) This Doctrine of Free-remission,
But by Way of Objection, it will be said, (In the Third place) This Doctrine of Free remission,
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and Justification by faith alone, seems to carry somwhat with it, that is opposite unto Grace and Holiness;
and Justification by faith alone, seems to carry somewhat with it, that is opposite unto Grace and Holiness;
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for the more a man is bound unto the Law, and takes himself to be so, the more obedient he will be to the Law:
for the more a man is bound unto the Law, and Takes himself to be so, the more obedient he will be to the Law:
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but now, a man never takes himself more to be bound unto the Law, than when he seeks to be justified by the works of the Law,
but now, a man never Takes himself more to be bound unto the Law, than when he seeks to be justified by the works of the Law,
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and so he will be most obedient.
and so he will be most obedient.
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For Answer, Ye must know that the word Law, in the new Testament is taken Two waies:
For Answer, You must know that the word Law, in the new Testament is taken Two ways:
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Either it is taken for the Covenant of Works, thus: If you keep the Ten Commandements perfectly, you shall live for ever;
Either it is taken for the Covenant of Works, thus: If you keep the Ten commandments perfectly, you shall live for ever;
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this is the Covenant of Works; Somtimes the Law is taken for the Ten Commandements, the Rule of mans life.
this is the Covenant of Works; Sometimes the Law is taken for the Ten commandments, the Rule of men life.
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In the first sence a Christian is dead vnto the Law, and is freed from it:
In the First sense a Christian is dead unto the Law, and is freed from it:
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but in the second sence, a Beleever, a Justified person, is more bound to the Law, to observe it as a Rule of life, than ever he was.
but in the second sense, a Believer, a Justified person, is more bound to the Law, to observe it as a Rule of life, than ever he was.
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Onely you must know, there is a Twofold Bond: There is the bond of Love; and there is the bond of Fear: as there is the Law of Love; and the Law of Fear.
Only you must know, there is a Twofold Bound: There is the bound of Love; and there is the bound of fear: as there is the Law of Love; and the Law of fear.
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Love, and the bond of Love; is stronger than Fear, and the bond of Fear: for Fear is servant to Love, Fear is the hand maid to Love;
Love, and the bound of Love; is Stronger than fear, and the bound of fear: for fear is servant to Love, fear is the hand maid to Love;
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for ye never Fear the losing of any good thing, but what ye first Love;
for you never fear the losing of any good thing, but what you First Love;
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Fear is the servant to Love, and therefore Love is stronger than Fear, and the bond of Love stronger than the bond of Fear.
fear is the servant to Love, and Therefore Love is Stronger than fear, and the bound of Love Stronger than the bound of fear.
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Now though a Justified person be not bound unto the Law, with the bond of a servile-Fear; yet he is bound unto the Law, with the bond of Love; and so he is more obedient,
Now though a Justified person be not bound unto the Law, with the bound of a servile-Fear; yet he is bound unto the Law, with the bound of Love; and so he is more obedient,
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as the bond of Love, is stronger than the bond of Fear.
as the bound of Love, is Stronger than the bound of fear.
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A man must needs be obedient unto Christ, that takes himself to be none of his own, but Christs.
A man must needs be obedient unto christ, that Takes himself to be none of his own, but Christ.
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Therfore saies the Apostle, Glorify Christ with your body, because ye are bought with a price,
Therefore Says the Apostle, glorify christ with your body, Because you Are bought with a price,
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and because ye are Gods. So long as a man seeks to be justified by works,and Because you Are God's So long as a man seeks to be justified by works,
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and by the Law, so long he looks upon himself as his own:
and by the Law, so long he looks upon himself as his own:
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but when a man sees that he is justified by faith alone, then he looks upon himself as Christs;
but when a man sees that he is justified by faith alone, then he looks upon himself as Christ;
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that he is not his own, and so he is more obedient unto Christ than ever be was before. Secondly.
that he is not his own, and so he is more obedient unto christ than ever be was before. Secondly.
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If this be such a principle of Grace and Holiness, How comes it to passe, that men sin the more as they hear more of this Free-remission,
If this be such a principle of Grace and Holiness, How comes it to pass, that men sin the more as they hear more of this Free remission,
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and Justification of a poor sinner by faith alone? Oh! saies one, God is merciful,
and Justification of a poor sinner by faith alone? Oh! Says one, God is merciful,
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and gracious, and therefore I will now live as I list, and repent afterward:
and gracious, and Therefore I will now live as I list, and Repent afterwards:
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If this Doctrine, this truth, and this Grace of God, be the Principle of all our Holiness;
If this Doctrine, this truth, and this Grace of God, be the Principle of all our Holiness;
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How comes it to passe, that men sin more hereby? How comes it to pass, that men sin more hereby?
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I pray, How comes it to passe, if that water do cleanse, that it doth not cleanse the Blackmore? and if fire do warm,
I pray, How comes it to pass, if that water do cleanse, that it does not cleanse the Blackmore? and if fire do warm,
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how comes it to passe, that it doth not put heat into the Dead man? and if the Sun do enlighten,
how comes it to pass, that it does not put heat into the Dead man? and if the Sun do enlighten,
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how comes it to passe, it doth not enlighten those that are blind? I may ask you the reason likewise:
how comes it to pass, it does not enlighten those that Are blind? I may ask you the reason likewise:
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But I wil tel you the reason; the reason of this is, Because men are contrary unto God;
But I will tell you the reason; the reason of this is, Because men Are contrary unto God;
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and all that do make this use & application of the Lords mercy and grace, they are contrary unto God;
and all that do make this use & application of the lords mercy and grace, they Are contrary unto God;
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for God works good out of evil: Now a wicked man being contrary unto God, he works evil out of good.
for God works good out of evil: Now a wicked man being contrary unto God, he works evil out of good.
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God works the greatest good, grace, out of the greatest evil sin: a wicked man, he works the greatest evil, sin, out of the greatest good, Gods love and grace. Why? because he is contrary to God.
God works the greatest good, grace, out of the greatest evil since: a wicked man, he works the greatest evil, since, out of the greatest good, God's love and grace. Why? Because he is contrary to God.
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But now, take this Truth, and this Grace of God, as it is in it self,
But now, take this Truth, and this Grace of God, as it is in it self,
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and so it is a very real friend unto all our grace and holiness.
and so it is a very real friend unto all our grace and holiness.
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But in the Fourth place, You will say then, What is there in this Justification by faith alone,
But in the Fourth place, You will say then, What is there in this Justification by faith alone,
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or Free-remission, that does advance our Holiness? how comes it to passe? what is there in this, that hath such an influence upon our lives, to make us the more holy, the more heavenly? First.or Free remission, that does advance our Holiness? how comes it to pass? what is there in this, that hath such an influence upon our lives, to make us the more holy, the more heavenly? First.
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The more a man does forsake any good thing of his own for Christ, the more Christ is engaged to give a man his good things.
The more a man does forsake any good thing of his own for christ, the more christ is engaged to give a man his good things.
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There is no losing, in losing for Jesus Christ: what ye lose for Chirst, ye shal gain by Christ:
There is no losing, in losing for jesus christ: what you loose for Christ, you shall gain by christ:
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And the greater, and sweeter any blessing is that ye lose for Christ, the greater blessing will Christ give unto ye in the room thereof.
And the greater, and Sweeten any blessing is that you loose for christ, the greater blessing will christ give unto you in the room thereof.
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Now what neerer thing is there to a man, than his own Righteousness? In Justification by faith alone, a man laies down al his own Righteousness at the feet of Jesus Christ;
Now what nearer thing is there to a man, than his own Righteousness? In Justification by faith alone, a man lays down all his own Righteousness At the feet of jesus christ;
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and therfore Christ is engaged to give him a better Righteousness, the Righteousness of God. Secondly.
and Therefore christ is engaged to give him a better Righteousness, the Righteousness of God. Secondly.
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God does never cause any man to passe under any Relation, but he does write the Law of that Relation upon his heart.
God does never cause any man to pass under any Relation, but he does write the Law of that Relation upon his heart.
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For example, If the Lord does cause a man to passe under the Relation of a Magistrate: God wil write the Law of that Relation upon him,
For Exampl, If the Lord does cause a man to pass under the Relation of a Magistrate: God will write the Law of that Relation upon him,
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and give him ability to it.
and give him ability to it.
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If God doe cause a man to passe under the Relation of a Minister; God will write the Law of that Relation on him.
If God do cause a man to pass under the Relation of a Minister; God will write the Law of that Relation on him.
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If God do cause a man to passe under the Relation of a Husband, or a Father; God will cause the Law of that Relation to be written upon his heart.
If God do cause a man to pass under the Relation of a Husband, or a Father; God will cause the Law of that Relation to be written upon his heart.
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Now when a man is justified by faith alone, then he becomes the Son of God;
Now when a man is justified by faith alone, then he becomes the Son of God;
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To as many as receive him, he gives power to be called the Sons of God; To as many as receive him, he gives power to be called the Sons of God;
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even to as many as beleeve on his Name. John, 1.12. I say When a man is justified by faith alone, he becomes the Son of God, he passes under that Relation;even to as many as believe on his Name. John, 1.12. I say When a man is justified by faith alone, he becomes the Son of God, he passes under that Relation;
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therefore then does the Lord write the Law of that Relation of a Son upon his heart,
Therefore then does the Lord write the Law of that Relation of a Son upon his heart,
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and thereby he is made more Son-like by his obedience. Thirdly.
and thereby he is made more Sonlike by his Obedience. Thirdly.
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The more a man does agree with God and the Law, the more fit he is to walk with God, and observe the Law.
The more a man does agree with God and the Law, the more fit he is to walk with God, and observe the Law.
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when a man is justified by faith, then he is agreed with God:
when a man is justified by faith, then he is agreed with God:
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Can two walk together, unless they be agreed? Now when a man is justified by faith, he is Reconciled to God; Can two walk together, unless they be agreed? Now when a man is justified by faith, he is Reconciled to God;
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reconciled to the Justice of God; reconciled to the Anger of God; reconciled to the Law of God, the Law is his friend.
reconciled to the justice of God; reconciled to the Anger of God; reconciled to the Law of God, the Law is his friend.
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Now before a man was justified, the Anger of God was his enemy, and the Justice of God his enemy, and the Law his enemy;
Now before a man was justified, the Anger of God was his enemy, and the justice of God his enemy, and the Law his enemy;
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but now being justified, he is reconciled to God: reconciled to his Anger; that is satisfied by Christ:
but now being justified, he is reconciled to God: reconciled to his Anger; that is satisfied by christ:
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reconciled to the Law; that is satisfied by Christ;
reconciled to the Law; that is satisfied by christ;
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thus he is made a friend to God, he is agreed with God, and with the Law,
thus he is made a friend to God, he is agreed with God, and with the Law,
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and so he can walk with God, and so he is the more obedient. But Fourthly (and especially) thus:
and so he can walk with God, and so he is the more obedient. But Fourthly (and especially) thus:
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As by Works, and seeking Justification by Works, a man is Estated in the Covenant of Works: So by Faith, and seeking Justification by Faith alone, a man is Estated in the Covenant of Grace. When a man is Estated in the Covenant of grace, God is engaged to give grace unto him, to make him Holy.
As by Works, and seeking Justification by Works, a man is Estated in the Covenant of Works: So by Faith, and seeking Justification by Faith alone, a man is Estated in the Covenant of Grace. When a man is Estated in the Covenant of grace, God is engaged to give grace unto him, to make him Holy.
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For that, I pray do but reade what ye have in that 36. Chapter of Ezekiel, at the 25. verse, and so downwards:
For that, I pray do but read what you have in that 36. Chapter of Ezekielem, At the 25. verse, and so downwards:
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Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols will I cleanse you. Then will I sprinkle clean water upon you, and you shall be clean: from all your filthiness, and from all your Idols will I cleanse you.
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A new heart also will I give you, and a new spirit will I put within you,
A new heart also will I give you, and a new Spirit will I put within you,
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and I will take away the stony heart out of your flesh, and I wil give you an heart of flesh:
and I will take away the stony heart out of your Flesh, and I will give you an heart of Flesh:
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And I will put my Spirit within you, and cause you to walk in my Statutes;
And I will put my Spirit within you, and cause you to walk in my Statutes;
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and ye shall keep my judgments and do them. and you shall keep my Judgments and do them.
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First, I pray mark here, That the Lord does promise Remission of sin, although it be never so great:
First, I pray mark Here, That the Lord does promise Remission of since, although it be never so great:
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I will sprinkle clean water upon you, and wash ye from all your filthiness, and from all your idols wil I cleanse you. I will sprinkle clean water upon you, and wash you from all your filthiness, and from all your Idols will I cleanse you.
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But saies a poor doubting soul, Though the Lord do thus wash me, I am so foule,
But Says a poor doubting soul, Though the Lord do thus wash me, I am so foul,
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and so unclean, that I am afraid I shall never be cleansed.
and so unclean, that I am afraid I shall never be cleansed.
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Yes, (saies the Lord) I will sprinkle clean water upon you, and ye shall be clean.
Yes, (Says the Lord) I will sprinkle clean water upon you, and you shall be clean.
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But though I be clean, and cleansed from my guilt, and my sin pardoned;
But though I be clean, and cleansed from my guilt, and my since pardoned;
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yet notwithstanding, I have such a naughty, filthy heart, as I shall foul my self again.
yet notwithstanding, I have such a naughty, filthy heart, as I shall foul my self again.
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See what follows, A new heart also will I give you, and a new spirit will I put within you.
See what follows, A new heart also will I give you, and a new Spirit will I put within you.
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Oh! but my heart is so hard, like a stone, that I shall resist this mercy of God.
Oh! but my heart is so hard, like a stone, that I shall resist this mercy of God.
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Nay (saies he) And I will take away the stony heart cut of your flesh:
Nay (Says he) And I will take away the stony heart Cut of your Flesh:
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I will take away the Resistance, the stony heart out of your flesh. But though it be so;
I will take away the Resistance, the stony heart out of your Flesh. But though it be so;
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as long as my nature is unchanged, I shal never do that which is right. Saies God, I will change your nature for you;
as long as my nature is unchanged, I shall never do that which is right. Says God, I will change your nature for you;
c-acp av-j c-acp po11 n1 vbz j, pns11 vmb av-x vdi d r-crq vbz j-jn. vvz np1, pns11 vmb vvi po22 n1 p-acp pn22;
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I will take away the stony heart out of your flesh, and I will give you an heart of flesh.
I will take away the stony heart out of your Flesh, and I will give you an heart of Flesh.
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I wil make such a change in you, That whereas before, Naturally, ye were as hard as a stone,
I will make such a change in you, That whereas before, Naturally, you were as hard as a stone,
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now I wil make you as soft as flesh.
now I will make you as soft as Flesh.
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But though the Lord do thus change my Nature, yet notwithstanding, I shall never be able to order my conversation aright, I shall never be obedient.
But though the Lord do thus change my Nature, yet notwithstanding, I shall never be able to order my Conversation aright, I shall never be obedient.
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Mark what follows, I will put my Spirit within you, and I will cause you to walk in my Statutes:
Mark what follows, I will put my Spirit within you, and I will cause you to walk in my Statutes:
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I will make you obedient, saies God. Oh! what streams of mercy are here! But I pray, mind the Fountain whence these flow;
I will make you obedient, Says God. Oh! what streams of mercy Are Here! But I pray, mind the Fountain whence these flow;
pns11 vmb vvi pn22 j, vvz np1. uh q-crq n2 pp-f n1 vbr av! p-acp pns11 vvb, n1 dt n1 c-crq d n1;
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They al flow from this fountain of Free-remission:
They all flow from this fountain of Free remission:
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The first is, I will sprinkle clean water upon you, and cleanse you from all your idols: I will forgive you freely.
The First is, I will sprinkle clean water upon you, and cleanse you from all your Idols: I will forgive you freely.
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I but, though this be set first, it may be this is not the Cause of the rest,
I but, though this be Set First, it may be this is not the Cause of the rest,
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how shal it appear, that this Free-remission is the Cause of all our holiness? Then (I pray) look into the 8. chap. of the Epistle to the Hebrews, (where this Covenant of grace is repeated) at the 10. verse, For this is the Covenant that I will make with the house of Israel, saith the Lord, I will put my laws into their minds,
how shall it appear, that this Free remission is the Cause of all our holiness? Then (I pray) look into the 8. chap. of the Epistle to the Hebrews, (where this Covenant of grace is repeated) At the 10. verse, For this is the Covenant that I will make with the house of Israel, Says the Lord, I will put my laws into their minds,
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and write them in their hearts:
and write them in their hearts:
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and they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord:
and they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord:
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for all shall know me, from the least to the greatest. for all shall know me, from the least to the greatest.
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Why? for I will be merciful to their unrighteousness, and their sins, and their iniquities will I remember no more.
Why? for I will be merciful to their unrighteousness, and their Sins, and their iniquities will I Remember no more.
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So that Remission is the Cause of Sanctification: I will thus and thus sanctifie, saies the Lord;
So that Remission is the Cause of Sanctification: I will thus and thus sanctify, Says the Lord;
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For I will be merciful to their unrighteousness, and their sins and iniquities will I remember no more: For I will be merciful to their unrighteousness, and their Sins and iniquities will I Remember no more:
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this is the Cause of all that.
this is the Cause of all that.
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Now I say, When a man is once estated in this Covenant of grace, the Lord (ye see) is engaged then for to make him holy.
Now I say, When a man is once estated in this Covenant of grace, the Lord (you see) is engaged then for to make him holy.
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And as by works, and seeking Justification by works, a man is estated in the Covenant of works: So by faith, and seeking Justification by faith alone, a man is estated in the Covenant of grace; and so the Lord is engaged for to make him holy.
And as by works, and seeking Justification by works, a man is estated in the Covenant of works: So by faith, and seeking Justification by faith alone, a man is estated in the Covenant of grace; and so the Lord is engaged for to make him holy.
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So that, thus you see now, This Free-grace of God, Justification of a poor sinner by faith alone, it is no enemy,
So that, thus you see now, This Free grace of God, Justification of a poor sinner by faith alone, it is no enemy,
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but a real friend unto all our Holiness, and Spiritual life. No wonder therefore, that the Apostle saies, And now I live. By way of Application.
but a real friend unto all our Holiness, and Spiritual life. No wonder Therefore, that the Apostle Says, And now I live. By Way of Application.
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If all these things be so:
If all these things be so:
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Then here we see the reason, why men are no more Gracious, no more Heavenly, no more Holy, no more Spiritual in their lives;
Then Here we see the reason, why men Are no more Gracious, no more Heavenly, no more Holy, no more Spiritual in their lives;
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because they think not of this, they study not this, they never had the true sence of this;
Because they think not of this, they study not this, they never had the true sense of this;
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Even because they do not stand cleer from their own Duties, and their own Doings, as to the great matter of Justification, and acceptance with God.
Even Because they do not stand clear from their own Duties, and their own Doings, as to the great matter of Justification, and acceptance with God.
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Is the Free-remission of sin, and Justification by faith alone, the Fountain and Original of all our Holiness? Then why stand ye gazing upon your own Duties? upon your own Prayers,
Is the Free remission of since, and Justification by faith alone, the Fountain and Original of all our Holiness? Then why stand you gazing upon your own Duties? upon your own Prayers,
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and Mournings? Would ye live? I know you would: Skin for skin, and all that a man hath will he give for his life.
and Mournings? Would you live? I know you would: Skin for skin, and all that a man hath will he give for his life.
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But, would you live Spiritually? would you live an Eternal life? that life that never dies? that Communicative life? that life that is better than you should have had in the State of innocencie? Then do you stand clear from all your own Doings,
But, would you live Spiritually? would you live an Eternal life? that life that never die? that Communicative life? that life that is better than you should have had in the State of innocence? Then do you stand clear from all your own Doings,
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and Duties, and Workings, as to this great matter of your Acceptance with God the Father.
and Duties, and Workings, as to this great matter of your Acceptance with God the Father.
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Do ye think that Jesus Christ will present a Duty, or a service unto God the Father, that steps into his room,
Do you think that jesus christ will present a Duty, or a service unto God the Father, that steps into his room,
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and place, and Office? What is the Place, and room of Christ? He is our Saviour;
and place, and Office? What is the Place, and room of christ? He is our Saviour;
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and the Mediator between God and man, that stands between God and man, for to cause Acceptance with God the Father:
and the Mediator between God and man, that Stands between God and man, for to cause Acceptance with God the Father:
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if then you Pray, Hear, Reade, Mourn; and think by al these to fetch in your Acceptance with God the Father;
if then you Pray, Hear, Read, Mourn; and think by all these to fetch in your Acceptance with God the Father;
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Do you not bring your Duty into the room of Christ, and into the place of Christ? and do ye think, that the Lord Jesus Christ, will ever present such a Duty unto God the Father,
Do you not bring your Duty into the room of christ, and into the place of christ? and do you think, that the Lord jesus christ, will ever present such a Duty unto God the Father,
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as steps into his room and place? What a sad thing is it, for a man to draw his own Works,
as steps into his room and place? What a sad thing is it, for a man to draw his own Works,
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or his own Doings into his Acceptance, or Justification! for a man to turn aside to the Covenant of Works.
or his own Doings into his Acceptance, or Justification! for a man to turn aside to the Covenant of Works.
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You will say, But when may a man be said, for to draw his own Works,
You will say, But when may a man be said, for to draw his own Works,
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or Duties into his Acceptance with God the Father? Or when may a man be said, To turn aside to the Covenant of Works? or Duties into his Acceptance with God the Father? Or when may a man be said, To turn aside to the Covenant of Works?
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Even godly men do it too much. Abraham, though the father of the faithful, went into Hagar, the type of the Law.
Even godly men do it too much. Abraham, though the father of the faithful, went into Hagar, the type of the Law.
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And so now the children of Abraham, (Beleevers) do too much go into Hagar still, and to the Law still.
And so now the children of Abraham, (Believers) do too much go into Hagar still, and to the Law still.
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When a man cannot, dares not relye upon Jesus Christ, till he first sees his own Duty,
When a man cannot, dares not rely upon jesus christ, till he First sees his own Duty,
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and his own Prayer, and Inlargment in Duty; then he does this too much.
and his own Prayer, and Enlargement in Duty; then he does this too much.
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When a man does measure all his Acceptance with God the Father, by his own Performance;
When a man does measure all his Acceptance with God the Father, by his own Performance;
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if I be Enlarged, then I am Accepted; if I am straightened, now I am not Accepted;
if I be Enlarged, then I am Accepted; if I am straightened, now I am not Accepted;
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then he does this too much.
then he does this too much.
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When a man will not come to Christ, till his heart be first quickened, and warmed by some particular word;
When a man will not come to christ, till his heart be First quickened, and warmed by Some particular word;
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then he does this too much.
then he does this too much.
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But Oh! you, you that are godly, labour I beseech ye in Christ, to stand clear from your own Duties, and Doings.
But Oh! you, you that Are godly, labour I beseech you in christ, to stand clear from your own Duties, and Doings.
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The more distinct knowledge ye have in this Truth, and the more ye walk in the sence of it, the more Spiritual and Holy ye will be.
The more distinct knowledge you have in this Truth, and the more you walk in the sense of it, the more Spiritual and Holy you will be.
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But will some say (that I may take off some scruples, and answer some Cases of Conscience) If these things be so;
But will Some say (that I may take off Some scruples, and answer Some Cases of Conscience) If these things be so;
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then do I fear that my Obedience was never right, for truly, I have even turned aside to a Covenant of Works, the Lord knows I have:
then do I Fear that my obedience was never right, for truly, I have even turned aside to a Covenant of Works, the Lord knows I have:
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I remember the time, when I had Legal-breakings, and all my Obedience hath flowed from thence:
I Remember the time, when I had Legal-breakings, and all my obedience hath flowed from thence:
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Is Free-remission, and Justification by faith alone, the fountain and spring-head of all our Obedience, and Holiness? then seeing that Legal-breakings have been the spring-head of all my Obedience;
Is Free remission, and Justification by faith alone, the fountain and springhead of all our obedience, and Holiness? then seeing that Legal-breakings have been the springhead of all my obedience;
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then do I fear my Obedience was never right;
then do I Fear my obedience was never right;
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Oh! I fear that I have been wrong all this while, that I have been but an Hypocrite all this while,
Oh! I Fear that I have been wrong all this while, that I have been but an Hypocrite all this while,
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and have deceived my self, and been under the Law all this while. and have deceived my self, and been under the Law all this while.
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Stay a little, You read in Scripture concerning Jacob and Esau: 'tis said, That the Elder shall serve the Younger.
Stay a little, You read in Scripture Concerning Jacob and Esau: it's said, That the Elder shall serve the Younger.
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That is (saies Luther ) in a spiritual way: That is (Says Luther) in a spiritual Way:
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the Elder, the Law, shall serve the Younger, the Gospel: and the Elder Sin, shall serve the Younger Grace. Now, have your former Legal-breakings, made you more for to prize Grace? and to prize Christ? and to prize Free-remission,
the Elder, the Law, shall serve the Younger, the Gospel: and the Elder since, shall serve the Younger Grace. Now, have your former Legal-breakings, made you more for to prize Grace? and to prize christ? and to prize Free remission,
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and Justification by faith alone? Here then, the Elder does serve the Younger.
and Justification by faith alone? Here then, the Elder does serve the Younger.
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And what though Legal-breakings were first, and were the Elder in your heart, yet so long as the Elder does serve the Younger, thou hast no reason to be discouraged in this respect.
And what though Legal-breakings were First, and were the Elder in your heart, yet so long as the Elder does serve the Younger, thou hast no reason to be discouraged in this respect.
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I fear that my Obedience and my Holiness is not right; because it is so little, and so scant; I Fear that my obedience and my Holiness is not right; Because it is so little, and so scant;
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Free-remission the fountain of all our Holiness, that is a full Fountain:
Free remission the fountain of all our Holiness, that is a full Fountain:
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and if my Holiness were a stream from that Fountain, it would be more full and more abundant:
and if my Holiness were a stream from that Fountain, it would be more full and more abundant:
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The Jews, they knew little of this Truth, Justification by faith alone, and yet they were Holy; The jews, they knew little of this Truth, Justification by faith alone, and yet they were Holy;
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David holy, and Moses holy, and Josiah holy: is this the fountain of all our Grace,
David holy, and Moses holy, and Josiah holy: is this the fountain of all our Grace,
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and of all our Holiness, Free-remission and Justification by faith alone? Then the more discovery there is of this, the more Holy we should be:
and of all our Holiness, Free remission and Justification by faith alone? Then the more discovery there is of this, the more Holy we should be:
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but alas, I find my Holiness, and my Obedience so scant, and little, that I am afraid it can never come from so full a fountain as this is. Beloved!but alas, I find my Holiness, and my obedience so scant, and little, that I am afraid it can never come from so full a fountain as this is. beloved!
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There is nothing little between God and a gracious soul.
There is nothing little between God and a gracious soul.
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There is nothing smal that comes from God to you, because it comes from an infinite God:
There is nothing small that comes from God to you, Because it comes from an infinite God:
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There is nothing smal that goes from a gracious soul unto God again, because it comes from an infinite desire of pleasing God.
There is nothing small that Goes from a gracious soul unto God again, Because it comes from an infinite desire of pleasing God.
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It is one thing to be more in the Shell, and another thing to be more in the Kernel.
It is one thing to be more in the Shell, and Another thing to be more in the Kernel.
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Luther professes, that when he was a Monke (as it seems by his writings he was fifteen years in a Cloyster.) Saies he,Luther Professes, that when he was a Monk (as it seems by his writings he was fifteen Years in a Cloister.) Says he,
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When I was a Monke, I was a great deal more Holy then, according to the outward appearance, than I am now:
When I was a Monk, I was a great deal more Holy then, according to the outward appearance, than I am now:
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then I Prayed, and then I Fasted, and then I Macerated my body, and then I went meanly;
then I Prayed, and then I Fasted, and then I Macerated my body, and then I went meanly;
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but now I Eat, and I Drink, and I Cloath my self as others do;
but now I Eat, and I Drink, and I Cloth my self as Others do;
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and yet now one little Prayer, is more accepted with God, than all my fifteen years Prayers before:
and yet now one little Prayer, is more accepted with God, than all my fifteen Years Prayers before:
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why? because (saies he) then I prayed in a way of Works, and sought Justification in a way of Works;
why? Because (Says he) then I prayed in a Way of Works, and sought Justification in a Way of Works;
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but now I have had a taste of this Justification by faith alone, and a little from thence is more pleasing unto the Lord,
but now I have had a taste of this Justification by faith alone, and a little from thence is more pleasing unto the Lord,
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then all the fifteen years before.
then all the fifteen Years before.
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But who ever you are that make this Objection, Give me leave to propound these Two Questions to you.
But who ever you Are that make this Objection, Give me leave to propound these Two Questions to you.
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First, Whereas you say, It is little, and therefore you fear it cannot come from so full a fountain:
First, Whereas you say, It is little, and Therefore you Fear it cannot come from so full a fountain:
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Doest thou stint, or limit thy self in thy Obedience, or in thy Holiness? A man that seeks to be justified,
Dost thou stint, or limit thy self in thy obedience, or in thy Holiness? A man that seeks to be justified,
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and saved by his working, he does stint, and limit himself:
and saved by his working, he does stint, and limit himself:
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I have enough (saies he) for to bring me to heaven, and what need I more? a great many are very precise,
I have enough (Says he) for to bring me to heaven, and what need I more? a great many Are very precise,
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and strict, but I praise the Lord, I have enough for to bring me to heaven,
and strict, but I praise the Lord, I have enough for to bring me to heaven,
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and what need I more? So he stints, and limits himself.
and what need I more? So he stints, and Limits himself.
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And I have been Weeping, and Mourning enough for to get forgivenesse, and the Lord now hath forgiven me,
And I have been Weeping, and Mourning enough for to get forgiveness, and the Lord now hath forgiven me,
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and what need I more? Thus he stints, and limits himself, because he is under the Law,
and what need I more? Thus he stints, and Limits himself, Because he is under the Law,
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and under a Covenant of Works. Again, Though your Obedience as you think is very little, and very small:
and under a Covenant of Works. Again, Though your obedience as you think is very little, and very small:
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Do you oppose those that have much? do you oppose those that have the power of godliness? and those that have more than your self? A man that seeks Justification by Works, he does oppose those men that have more Holiness than himself.
Do you oppose those that have much? do you oppose those that have the power of godliness? and those that have more than your self? A man that seeks Justification by Works, he does oppose those men that have more Holiness than himself.
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See I pray, how it was with the Jews in that 9. of the Romans, and the 31. vers.
See I pray, how it was with the jews in that 9. of the Roman, and the 31. vers.
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But Israel which followed after the Law of righteousness, hath not attained to the Law of righteousnesse: But Israel which followed After the Law of righteousness, hath not attained to the Law of righteousness:
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Wherefore? Because they sought it not by faith, but as it were by the works of the Law:
Wherefore? Because they sought it not by faith, but as it were by the works of the Law:
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for they stumbled at that stumbling stone. They stumbled at Christ, they stumbled at Christianity, they stumbled at the corner stone.for they stumbled At that stumbling stone. They stumbled At christ, they stumbled At Christianity, they stumbled At the corner stone.
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And so now, Moral and Civil men, that seek acceptance (though they do not understand themselves) in a way of working;
And so now, Moral and Civil men, that seek acceptance (though they do not understand themselves) in a Way of working;
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they oppose those that are more godly that have the power of godliness.
they oppose those that Are more godly that have the power of godliness.
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But ye know, a spark of fire, though it be but a spark of fire, it will not oppose the flame;
But you know, a spark of fire, though it be but a spark of fire, it will not oppose the flame;
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though it be not so great as the flame, yet it will not oppose the flame:
though it be not so great as the flame, yet it will not oppose the flame:
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it opposes the water, but it doth not oppose the flame of fire. And so, if a man have grace, though it be but a spark of grace,
it opposes the water, but it does not oppose the flame of fire. And so, if a man have grace, though it be but a spark of grace,
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yet notwithstanding, if it be in truth, it will not oppose a flame:
yet notwithstanding, if it be in truth, it will not oppose a flame:
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But now Civil and Moral men, that walk in a way of works, and are under the Law;
But now Civil and Moral men, that walk in a Way of works, and Are under the Law;
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Oh! how do they oppose those that have the power of godliness! that have more grace than themselves!
Oh! how do they oppose those that have the power of godliness! that have more grace than themselves!
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that are in a flame for Christ! them they oppose.
that Are in a flame for christ! them they oppose.
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Is it so with you that make this Objection? Oh! No, I praise the Lord (your soul will say,
Is it so with you that make this Objection? Oh! No, I praise the Lord (your soul will say,
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if it speak in truth) though I have but little, the Lord knows, I do not oppose them that have much:
if it speak in truth) though I have but little, the Lord knows, I do not oppose them that have much:
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I rejoyce rather in those that have more than my self, yea, I rejoyce in those that have the power of godlinesse. And Lord!
I rejoice rather in those that have more than my self, yea, I rejoice in those that have the power of godliness. And Lord!
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thou knowest, I do not stint, and limit my self:
thou Knowest, I do not stint, and limit my self:
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Oh! I can never be godly enough, and I can never Repent enough, and I can never mourn for my sins enough:
Oh! I can never be godly enough, and I can never repent enough, and I can never mourn for my Sins enough:
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Well, be of good comfort, this may be no other stream, then what flows from this blessed fountain, Free-remission, and Justification by faith alone. Thirdly.
Well, be of good Comfort, this may be no other stream, then what flows from this blessed fountain, Free remission, and Justification by faith alone. Thirdly.
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Will some say, I fear that upon all this account, my Obedience, and my Holiness is not right;
Will Some say, I Fear that upon all this account, my obedience, and my Holiness is not right;
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for I do not find the visible Characters of Justification, upon my Sanctification: Justification by faith alone, is the fountain of all our Holiness;
for I do not find the visible Characters of Justification, upon my Sanctification: Justification by faith alone, is the fountain of all our Holiness;
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Then if my obedience were right, it would tast of my Justification, and of Free-remission, if my Holiness were right, it would savour of Free-remission:
Then if my Obedience were right, it would taste of my Justification, and of Free remission, if my Holiness were right, it would savour of Free remission:
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but I do not find any visible Characters of Justification, upon my Sanctification;
but I do not find any visible Characters of Justification, upon my Sanctification;
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I do not find that my Sanctification does relish, or savour of Free-remission, or Justification by faith alone,
I do not find that my Sanctification does relish, or savour of Free remission, or Justification by faith alone,
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& therfore I fear al is naught, my obedience hath been naught and wrong all this while. For answer to this.
& Therefore I Fear all is nought, my Obedience hath been nought and wrong all this while. For answer to this.
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Know ye not, (beloved) That a mans Justification may be hidden from Sence,
Know you not, (Beloved) That a men Justification may be hidden from Sense,
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when Sanctification is in truth? Know ye not, That the life of grace is a hidden life? not only hidden from the world,
when Sanctification is in truth? Know you not, That the life of grace is a hidden life? not only hidden from the world,
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but hidden from ones own soule, many times? But what are those Visible Characters of Justification, which are engraven upon a mans Sanctification,
but hidden from ones own soul, many times? But what Are those Visible Characters of Justification, which Are engraven upon a men Sanctification,
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so that when a man does see them, he may say, Surely!
so that when a man does see them, he may say, Surely!
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here is a Sanctification, that is no other, than that which flows from Free-remission, and Justification by Faith along? First.
Here is a Sanctification, that is no other, than that which flows from Free remission, and Justification by Faith along? First.
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When a man does mourn for his sin, because it is pardoned; does not this repentance savour of Free-remission? When a man does obey the Lord,
When a man does mourn for his since, Because it is pardoned; does not this Repentance savour of Free remission? When a man does obey the Lord,
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because God hath pardoned and forgiven him; does not this Sanctification then savour of his Justification, and of Free-remission? Secondly.
Because God hath pardoned and forgiven him; does not this Sanctification then savour of his Justification, and of Free remission? Secondly.
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When there is a meeting of all graces, and one good work, and duty, and grace, is reconciled to another in a mans life;
When there is a meeting of all graces, and one good work, and duty, and grace, is reconciled to Another in a men life;
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is there not then a tast, and a savour of Justification and Free-remission? When the Lord does justifie a poor sinner,
is there not then a taste, and a savour of Justification and Free remission? When the Lord does justify a poor sinner,
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then al the Attributes of God are reconciled to one another; Justice is reconciled to Mercy;
then all the Attributes of God Are reconciled to one Another; justice is reconciled to Mercy;
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and Mercy is reconciled to Justice:
and Mercy is reconciled to justice:
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and all these reconciled Attributes of the Lord, do meet upon the soul of a justified person:
and all these reconciled Attributes of the Lord, do meet upon the soul of a justified person:
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and accordingly, there is a meeting of all graces in the soul, and all good works,
and accordingly, there is a meeting of all graces in the soul, and all good works,
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and graces, they are reconciled to one another:
and graces, they Are reconciled to one Another:
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That whereas before a man was justified, they were at ods, at a distance one from another,
That whereas before a man was justified, they were At ods, At a distance one from Another,
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and were inimititious one to another; now they are not.
and were inimititious one to Another; now they Are not.
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Whereas before a man was justified, he could not rejoyce in God, but it hindred his mourning for sin;
Whereas before a man was justified, he could not rejoice in God, but it hindered his mourning for since;
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and he could not mourn for sin, but it hindred his faith; and he could not beleeve, but his beleeving hindred his repentance.
and he could not mourn for since, but it hindered his faith; and he could not believe, but his believing hindered his Repentance.
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But now, when a man is justified, and reconciled to the Lord, then all those Works, Duties,
But now, when a man is justified, and reconciled to the Lord, then all those Works, Duties,
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and Graces, are reconciled to one another.
and Graces, Are reconciled to one Another.
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Why? Because the Attributes of God are reconciled unto one another, and all the Attributes of God, they meet upon the heart of a justified person,
Why? Because the Attributes of God Are reconciled unto one Another, and all the Attributes of God, they meet upon the heart of a justified person,
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and so there are the Characters of his Justification upon his Sanctification here.
and so there Are the Characters of his Justification upon his Sanctification Here.
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And I appeal to ye, who ever you are that labor under this scruple, Is it not thus with thy soul in truth? Do not you find it thus? That now you look upon the very Justice of the Lord,
And I appeal to you, who ever you Are that labour under this scruple, Is it not thus with thy soul in truth? Do not you find it thus? That now you look upon the very justice of the Lord,
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as your friend, the Justice, and Righteousness of the Lord as your friend? That now ye are reconcil'd (as it were) to those Duties, that heretofore you looked upon as your Enemies? That now you rest upon the Lord Christ, that you may be Obedient;
as your friend, the justice, and Righteousness of the Lord as your friend? That now you Are reconciled (as it were) to those Duties, that heretofore you looked upon as your Enemies? That now you rest upon the Lord christ, that you may be Obedient;
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and your very resting upon Christ, makes you obedient? your very beholding of Christ, changes you from glory to glory: as the Apostle speaks.
and your very resting upon christ, makes you obedient? your very beholding of christ, changes you from glory to glory: as the Apostle speaks.
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If you would speak in truth from your soul, you would say thus; Lord! thus 'tis with me: If you would speak in truth from your soul, you would say thus; Lord! thus it's with me:
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Now I am reconciled to that Duty that before was an enemy to me, and now these Workes, Duties, and Graces are reconciled:
Now I am reconciled to that Duty that before was an enemy to me, and now these Works, Duties, and Graces Are reconciled:
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for now, the more I can rejoyce in God, the more I can mourn for sin;
for now, the more I can rejoice in God, the more I can mourn for since;
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and the more I Beleeve, the more I can Repent: Heretofore, the more I Beleeved, the lesse I Repented, my Beleeving was my Security;
and the more I Believe, the more I can repent: Heretofore, the more I Believed, the less I Repented, my Believing was my Security;
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but now I see these works, and Duties, are friends to one another, that now, the more I Repent, the more I Beleeve;
but now I see these works, and Duties, Are Friends to one Another, that now, the more I repent, the more I Believe;
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and the more I Beleeve, the more I Repent, all these works are reconciled in me.
and the more I Believe, the more I repent, all these works Are reconciled in me.
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And Lord, thou that knowest all things, knowest, That therefore I grieve for my sins, because thou hast pardoned them:
And Lord, thou that Knowest all things, Knowest, That Therefore I grieve for my Sins, Because thou hast pardoned them:
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and therefore I desire to obey thee, because thou hast forgiven me.
and Therefore I desire to obey thee, Because thou hast forgiven me.
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Well then, here are the Visible Characters of thy Justification, upon thy Sanctification, And therefore be of good comfort notwithstanding this Objection.
Well then, Here Are the Visible Characters of thy Justification, upon thy Sanctification, And Therefore be of good Comfort notwithstanding this Objection.
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Only let me tell thee this: It may be thou hast not stood enough at a distance from thy own Doings,
Only let me tell thee this: It may be thou hast not stood enough At a distance from thy own Doings,
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and Duties, as to the matter of thy Acceptance with God.
and Duties, as to the matter of thy Acceptance with God.
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But, would you be more Spiritual, and Holy in your lives? labour more and more, to stand at a distance from all your Duties and Doings,
But, would you be more Spiritual, and Holy in your lives? labour more and more, to stand At a distance from all your Duties and Doings,
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as to the great matter of your Acceptance with God the father.
as to the great matter of your Acceptance with God the father.
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But you will say, Suppose that I have not stood cleare from my owne Doings as to the matter of my Justification,
But you will say, Suppose that I have not stood clear from my own Doings as to the matter of my Justification,
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or Acceptance with God the Father;
or Acceptance with God the Father;
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what shall I do, that now I may stand clear in this matter? that so this fountain, of Free-remission,
what shall I do, that now I may stand clear in this matter? that so this fountain, of Free remission,
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and Justification by faith alone, may be opened upon my soul, and my Spiritual life thereby, may be more inlarged, and increased? and Justification by faith alone, may be opened upon my soul, and my Spiritual life thereby, may be more enlarged, and increased?
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Some things by way of Answer to this, and so I have done.
some things by Way of Answer to this, and so I have done.
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First, Be ye humbled in the sight and presence of the Lord, that you have walked in that way, that you have tied Jesus Christ unto your conditions,
First, Be you humbled in the sighed and presence of the Lord, that you have walked in that Way, that you have tied jesus christ unto your conditions,
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and that you have made use of Christ, only to eek out your Performance, as to the matter of your Acceptance.
and that you have made use of christ, only to eke out your Performance, as to the matter of your Acceptance.
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Secondly, Study much the Transactions of things between God the Father and Jesus Christ.
Secondly, Study much the Transactions of things between God the Father and jesus christ.
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And then you will find, That Jesus Christ had satisfied God the Father, before ever you came into the world:
And then you will find, That jesus christ had satisfied God the Father, before ever you Come into the world:
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and therefore your souls when you think of this will say, How therefore can my Work,
and Therefore your Souls when you think of this will say, How Therefore can my Work,
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or my Duty, any way bring in Satisfaction, or Acceptance with God the Father. Study (I say) the Transactions between God the Father and Jesus Christ.
or my Duty, any Way bring in Satisfaction, or Acceptance with God the Father. Study (I say) the Transactions between God the Father and jesus christ.
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Thirdly, Acquaint your soul much, with the difference between the Covenant of Works, and the Covenant of Grace.
Thirdly, Acquaint your soul much, with the difference between the Covenant of Works, and the Covenant of Grace.
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In the Covenant of Works, a mans Work is first accepted, and then his Person:
In the Covenant of Works, a men Work is First accepted, and then his Person:
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But in the Covenant of Grace, a mans Person is first accepted, and then his Work.
But in the Covenant of Grace, a men Person is First accepted, and then his Work.
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And when you understand this, then you will say, I, if this be true, That a mans Person is first accepted,
And when you understand this, then you will say, I, if this be true, That a men Person is First accepted,
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and then his Work, How can my Work any way fetch me in acceptance with God the Father? O my soul,
and then his Work, How can my Work any Way fetch me in acceptance with God the Father? O my soul,
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for ever stand clear in this great matter of my Acceptance in my Duties.
for ever stand clear in this great matter of my Acceptance in my Duties.
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Fourthly, when ever your Duties, your Works, and your Graces, are Highest, then, and then especially, use thy soul to be beyond them; and say thus:
Fourthly, when ever your Duties, your Works, and your Graces, Are Highest, then, and then especially, use thy soul to be beyond them; and say thus:
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Though now (I blesse the Lord) my heart is thus and thus Inlarged, yet I do not count upon my Acceptance, by reason of this Inlargment.
Though now (I bless the Lord) my heart is thus and thus Enlarged, yet I do not count upon my Acceptance, by reason of this Enlargement.
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Though (I blesse the Lord) I have now Prayer, that before had none: yet I do not count my Acceptance with God the Father by this Prayer.
Though (I bless the Lord) I have now Prayer, that before had none: yet I do not count my Acceptance with God the Father by this Prayer.
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When (I say) thy Duty is Highest, use thy soul to be beyond it.
When (I say) thy Duty is Highest, use thy soul to be beyond it.
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Fifthly, When your Duty, Grace, and Holiness is lowest, then know, that now ye have an opportunity to stand clear from your own Duties,
Fifthly, When your Duty, Grace, and Holiness is lowest, then know, that now you have an opportunity to stand clear from your own Duties,
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and Workings, as to the matter of your Acceptance, and Justification by faith alone.
and Workings, as to the matter of your Acceptance, and Justification by faith alone.
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If I have a friend in my house, that lives in my house with me, whom I would not have privy unto a Work, or a business;
If I have a friend in my house, that lives in my house with me, whom I would not have privy unto a Work, or a business;
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I'le take the opportunity to do the Work, when that friend is out of doors: now (say I) he is abroad;
I'll take the opportunity to do the Work, when that friend is out of doors: now (say I) he is abroad;
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if he were at home, he would be prying over my shoulder, and he would have a singer in the business, and he would see it;
if he were At home, he would be prying over my shoulder, and he would have a singer in the business, and he would see it;
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but now he is abroad, now I will take the time to do it. My brethren, your Duties, Prayer, and Humiliation, they are all friends to your Justification:
but now he is abroad, now I will take the time to do it. My brothers, your Duties, Prayer, and Humiliation, they Are all Friends to your Justification:
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but when Prayer is out, and Duty is out, and abroad, and out of sight, and not at home;
but when Prayer is out, and Duty is out, and abroad, and out of sighed, and not At home;
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Now take your time to be clear in the matter of nesting upon Christ ad one,
Now take your time to be clear in the matter of nesting upon christ and one,
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and say, Now my Prayer is gone, and Duties gone, and all out of sight, Oh! Lord,
and say, Now my Prayer is gone, and Duties gone, and all out of sighed, Oh! Lord,
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now I have an opportunity to rest upon Christ alone: had my Prayer been at home, and Duties at home;
now I have an opportunity to rest upon christ alone: had my Prayer been At home, and Duties At home;
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they would have been peering, and prying into this Work, but now they are all out of sight,
they would have been peering, and prying into this Work, but now they Are all out of sighed,
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now I will rest upon Christ, and his righteousness alone.
now I will rest upon christ, and his righteousness alone.
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This is certain, that this Justification by faith alone, and Free-remission of a poor sinner, 'tis the great fountain and principle of all our Grace and Holiness:
This is certain, that this Justification by faith alone, and Free remission of a poor sinner, it's the great fountain and principle of all our Grace and Holiness:
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and therefore, if you would be more Gracious, and more Holy;
and Therefore, if you would be more Gracious, and more Holy;
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I beseech ye in the Name of Christ, study it much, and walk in the sence of it.
I beseech you in the Name of christ, study it much, and walk in the sense of it.
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And what's the reason, that many Professors are no more Holy, and Humble;
And what's the reason, that many Professors Are no more Holy, and Humble;
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but waspish, and peevish, and harsh, and of a rugged disposition? but because they have not studied the Gospel more,
but waspish, and peevish, and harsh, and of a rugged disposition? but Because they have not studied the Gospel more,
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and Free-remission, and Justification by faith alone, and they have not the sence of this upon then hearts;
and Free remission, and Justification by faith alone, and they have not the sense of this upon then hearts;
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poor souls, you want the Experience of this: you think (some of you) there is no such way to be Holy,
poor Souls, you want the Experience of this: you think (Some of you) there is no such Way to be Holy,
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and Gracious, as to have Legal-breakings, to have the Law prest upon you:
and Gracious, as to have Legal-breakings, to have the Law pressed upon you:
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but I do here tell you in the Name of the Lord, and I lie not, That Justification by faith alone,
but I do Here tell you in the Name of the Lord, and I lie not, That Justification by faith alone,
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and Free-remission, is the principle of all our Obedience, and all our Holiness.
and Free remission, is the principle of all our obedience, and all our Holiness.
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And when Paul came to this, and the sence of this, Now I live, (saies he.) And so wilt thou say, (poor foul) when thou comest to the sence of this Truth;
And when Paul Come to this, and the sense of this, Now I live, (Says he.) And so wilt thou say, (poor foul) when thou Comest to the sense of this Truth;
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I was dead before, but now I live: indeed, I was down, and my heart dead, when I hung upon my owne Duties, but now I live.
I was dead before, but now I live: indeed, I was down, and my heart dead, when I hung upon my own Duties, but now I live.
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Now there fore, as you desire to live, and liue spiritually, the Lord give you hearts to live in the sence and experience of this great Truth, Justification, and Free-remission by faith alone.
Now there before, as you desire to live, and live spiritually, the Lord give you hearts to live in the sense and experience of this great Truth, Justification, and Free remission by faith alone.
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SERMON III. GALATIANS, 2. part of the 20. vers. — Nevertheless I live, yet not I, but Christ liveth in me.
SERMON III. GALATIANS, 2. part of the 20. vers. — Nevertheless I live, yet not I, but christ lives in me.
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THE Apostle Paul, having spoken of our living to God, in the former verse:
THE Apostle Paul, having spoken of our living to God, in the former verse:
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of our spiritual life, in those words, Yet now I live. He proceeds unto the Properties of this spiritual life; and those are Three.
of our spiritual life, in those words, Yet now I live. He proceeds unto the Properties of this spiritual life; and those Are Three.
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First, It is a Self-denying life: Yet not I. I live, yet not I. Secondly, It is a Christ-advancing life: But Christ liveth in me.
First, It is a Self-denying life: Yet not I. I live, yet not I. Secondly, It is a Christ-advancing life: But christ lives in me.
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Thirdly, It is, The life of Faith: And the life which I live in the flesh, I live by the faith of the Son of God.
Thirdly, It is, The life of Faith: And the life which I live in the Flesh, I live by the faith of the Son of God.
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I begin with the First at this time, in those words, Yet not I. The words hold forth a Self-Depression, or Self-Annihilation. The words are spoken in the Person of a Beleever. So that in all these I's: I through the Law;
I begin with the First At this time, in those words, Yet not I. The words hold forth a Self-Depression, or Self-Annihilation. The words Are spoken in the Person of a Believer. So that in all these I's: I through the Law;
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and I am crucified; and, I live; Paul doth personate a Beleever, one that seeks Justification by faith alone, according to the tenure of the Gospel.
and I am Crucified; and, I live; Paul does personate a Believer, one that seeks Justification by faith alone, according to the tenure of the Gospel.
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And so the Observation is this. Every true Beleever, that seeks Justification by faith alone, is an Humble, Self-Denying person; denying himself in Spiritual things.
And so the Observation is this. Every true Believer, that seeks Justification by faith alone, is an Humble, Self-Denying person; denying himself in Spiritual things.
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The way of the Gospel, is a Self-denying way.
The Way of the Gospel, is a Self-denying Way.
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Though a Beleever, that seeks Justification by faith alone, and not by the Works of the Law, does live a spiritual life,
Though a Believer, that seeks Justification by faith alone, and not by the Works of the Law, does live a spiritual life,
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and so does act, move, and work towards God: yet he cannot endure to write an I, upon his own Performance.
and so does act, move, and work towards God: yet he cannot endure to write an I, upon his own Performance.
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Yet not I. He will Obey God: but he will not have an I, to be written upon his Obedience. He will Pray to God:Yet not I. He will Obey God: but he will not have an I, to be written upon his obedience. He will Pray to God:
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but he will not have an I, to be written upon his Performance.
but he will not have an I, to be written upon his Performance.
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Yet not I. I live, yet not I. Where ever the Gospel comes in Power, it does work this Self-denying frame of soul and spirit.Yet not I. I live, yet not I. Where ever the Gospel comes in Power, it does work this Self-denying frame of soul and Spirit.
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And thus it was with Paul, in regard of his own Person, as ye reade in the 1 Cor. 15. chapter, speaking with relation unto the other Apostles (at the 10. verse) I laboured more abundantly than they all,
And thus it was with Paul, in regard of his own Person, as you read in the 1 Cor. 15. chapter, speaking with Relation unto the other Apostles (At the 10. verse) I laboured more abundantly than they all,
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yet not I, but the grace of God which was with me. yet not I, but the grace of God which was with me.
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I laboured more abundantly than they all, yet not I. I have been a Preacher of the Gospel,
I laboured more abundantly than they all, yet not I. I have been a Preacher of the Gospel,
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and have been a means to convert many souls unto Jesus Christ; Yet not I, but the grace of God with me.
and have been a means to convert many Souls unto jesus christ; Yet not I, but the grace of God with me.
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I have comforted many Afflicted souls; yet not I. I have been a means to plant many Churches;
I have comforted many Afflicted Souls; yet not I. I have been a means to plant many Churches;
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Yet not I, but the grace of God with me. Yet not I, but the grace of God with me.
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He will not have his work defil'd with Self, or this I to be written upon what he doth.
He will not have his work defiled with Self, or this I to be written upon what he does.
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And so it is with every Beleever, more or lesse; this is the way, and this is the spirit of the Gospel:
And so it is with every Believer, more or less; this is the Way, and this is the Spirit of the Gospel:
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where it comes in Life, Truth, and Power, thus it is. For the clearing of this great Truth unto you.
where it comes in Life, Truth, and Power, thus it is. For the clearing of this great Truth unto you.
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First, I shall spend a little time in the Explication, and shew ye, What it is for a man to deny himself in spiritual things.
First, I shall spend a little time in the Explication, and show you, What it is for a man to deny himself in spiritual things.
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Secondly, I shall labor to give you some Demonstrations of the Truth. Thirdly, Answer One Objection.
Secondly, I shall labour to give you Some Demonstrations of the Truth. Thirdly, Answer One Objection.
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And Fourthly, shew ye, What there is in the Gospel, or the way of the Gospel, that can work a mans heart to this frame.
And Fourthly, show you, What there is in the Gospel, or the Way of the Gospel, that can work a men heart to this frame.
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First, If ye aske me, What it is for a man to deny himself in Spiritual things?
First, If you ask me, What it is for a man to deny himself in Spiritual things?
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Ye know, that there is a Three-fold Self mentioned by Divines. A Natural Self: as, a mans Parts, Wit, Reason, Will, Affections, and Inclination, are called ones Self.
You know, that there is a Threefold Self mentioned by Divines. A Natural Self: as, a men Parts, Wit, Reason, Will, Affections, and Inclination, Are called ones Self.
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Then there is a Sinful Self: and so a mans Corruption, Lust, and Sinful Disposition, is called ones Self.
Then there is a Sinful Self: and so a men Corruption, Lust, and Sinful Disposition, is called ones Self.
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And then there is a Religious Self: and so a mans Duties, Graces, Obedience, Righteousness, and Holiness, are called ones Self.
And then there is a Religious Self: and so a men Duties, Graces, obedience, Righteousness, and Holiness, Are called ones Self.
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Now though a man is to deny all these;
Now though a man is to deny all these;
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yet I am not at this time to speak of the Common-place of Self-Denial, this Scripture does not lead me to it:
yet I am not At this time to speak of the Commonplace of Self-Denial, this Scripture does not led me to it:
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but only of Self-Denial in Spiritual things, Denial of Religious Self.
but only of Self-Denial in Spiritual things, Denial of Religious Self.
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There is a great difference between a mans denying of his Sinful, and of his Religious Self.
There is a great difference between a men denying of his Sinful, and of his Religious Self.
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When a man does deny his Sinful Self for Christ; then he is wholly to leave, and forsake his sin, and that Self.
When a man does deny his Sinful Self for christ; then he is wholly to leave, and forsake his since, and that Self.
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But when a man is to deny his Religious Self for Christ; he is not to leave, and forsake his Duty:
But when a man is to deny his Religious Self for christ; he is not to leave, and forsake his Duty:
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only, in point of Justification, he is to renounce all;
only, in point of Justification, he is to renounce all;
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and in point of Sanctification, he is to attribute the strength, the power, and the glory of all his Graces,
and in point of Sanctification, he is to attribute the strength, the power, and the glory of all his Graces,
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and Duties, unto Jesus Christ, and to himself nothing: and when a man in point of Justification, does renounce all;
and Duties, unto jesus christ, and to himself nothing: and when a man in point of Justification, does renounce all;
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and in point of Sanctification, does attribute the strength, the power, and the glory of all unto Jesus Christ, and unto himself nothing;
and in point of Sanctification, does attribute the strength, the power, and the glory of all unto jesus christ, and unto himself nothing;
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then he denies himself in Spiritual things. For there is a Two-fold denial of ones self, even in Spiritual things.
then he Denies himself in Spiritual things. For there is a Twofold denial of ones self, even in Spiritual things.
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One that is opposed to Self-Seeking: And another that is opposed to Self-Advancing. When a man seeks himself, he makes himself his End:
One that is opposed to Self-Seeking: And Another that is opposed to Self-Advancing. When a man seeks himself, he makes himself his End:
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When a man does Advance himself, he makes himself his Prey. Now though a man be to deny himself in opposition to all Self-Seeking;
When a man does Advance himself, he makes himself his Prey. Now though a man be to deny himself in opposition to all Self-Seeking;
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yet that is not the Argument that lies here, it is not the Argument of this Scripture;
yet that is not the Argument that lies Here, it is not the Argument of this Scripture;
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but a man is called upon by this Scripture, to deny himself in opposition to Self-Advancing:
but a man is called upon by this Scripture, to deny himself in opposition to Self-Advancing:
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I live, yet not I, but Christ liveth in me. I live, yet not I, but christ lives in me.
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But yet again, (that we may rightly understand things) Though every Beleever is to deny himself in spiritual things, and so to depress himself;
But yet again, (that we may rightly understand things) Though every Believer is to deny himself in spiritual things, and so to depress himself;
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yet notwithstanding, he is not to speak evil of the grace of God within him. For, there are Two things in every Duty, or Service. There is something of Gods;
yet notwithstanding, he is not to speak evil of the grace of God within him. For, there Are Two things in every Duty, or Service. There is something of God's;
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& something of a mans own: something of the Spirit of God, somthing of a mans own.
& something of a men own: something of the Spirit of God, something of a men own.
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Now though a man may trample upon all his Duties, and upon all his Graces, as to the point of Justification;
Now though a man may trample upon all his Duties, and upon all his Graces, as to the point of Justification;
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yet as to the point of Sanctification, he may not mis-cal the Graces of God in him,
yet as to the point of Sanctification, he may not miscall the Graces of God in him,
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and his Duties, saying, These are nothing but the fruits of Hypocrisy; for then he should speak evil of the Spirit, whose works they are.
and his Duties, saying, These Are nothing but the fruits of Hypocrisy; for then he should speak evil of the Spirit, whose works they Are.
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A man tramples, and treads upon the Dirt; but he will not trample upon Money, upon Gold and Silver;
A man tramples, and treads upon the Dirt; but he will not trample upon Money, upon Gold and Silver;
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why? because that is a precious mettal, or hath the stamp, or the image of the Prince upon it.
why? Because that is a precious metal, or hath the stamp, or the image of the Prince upon it.
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Now, our own Duties, our own Righteousness, and Holiness, as to the matter of Justification, they are nothing worth,
Now, our own Duties, our own Righteousness, and Holiness, as to the matter of Justification, they Are nothing worth,
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and so we trample upon all:
and so we trample upon all:
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but as to the matter of Sanctification, they have the image of Christ upon them, they are precious mettal;
but as to the matter of Sanctification, they have the image of christ upon them, they Are precious metal;
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and therefore, for a man to say, This is Hypocrisie, and all is nothing but Hypocrisie; this is not Self-Denial:
and Therefore, for a man to say, This is Hypocrisy, and all is nothing but Hypocrisy; this is not Self-Denial:
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properly, Self-Denial in Spiritual things is; as to the matter of Justification, to renounce all;
properly, Self-Denial in Spiritual things is; as to the matter of Justification, to renounce all;
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and as to the matter of Sanctification, to attribute the strength, the power, and the glory of all,
and as to the matter of Sanctification, to attribute the strength, the power, and the glory of all,
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unto Jesus Christ, and to ones self nothing:
unto jesus christ, and to ones self nothing:
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and when a man does attribute all the strength, the power, the glory of all to Jesus Christ, and to himself nothing;
and when a man does attribute all the strength, the power, the glory of all to jesus christ, and to himself nothing;
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then he is said to deny himself in Spiritual things. This by way of Explication.
then he is said to deny himself in Spiritual things. This by Way of Explication.
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But now, Secondly, Whereby may it appear that the Gospel works this grace in the heart of man?
But now, Secondly, Whereby may it appear that the Gospel works this grace in the heart of man?
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If the Law, and the preaching of the Law cannot make a man to deny himself in Spiritual things,
If the Law, and the preaching of the Law cannot make a man to deny himself in Spiritual things,
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then the Gospel must do it: for this grace is to be obtained, and found some where, something must work it.
then the Gospel must do it: for this grace is to be obtained, and found Some where, something must work it.
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Now the Law, and the preaching of the Law, can never make a man to Deny himself in Spiritual things;
Now the Law, and the preaching of the Law, can never make a man to Deny himself in Spiritual things;
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but rather it will make a man to Seek himself in Spiritual things: For, what is it to preach the Law:
but rather it will make a man to Seek himself in Spiritual things: For, what is it to preach the Law:
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but when I shall come from God, and tell ye, That if ye do keep the Ten Commandements, and fail in nothing; ye shall be Saved:
but when I shall come from God, and tell you, That if you do keep the Ten commandments, and fail in nothing; you shall be Saved:
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but if ye fail in any one point ye shall be Damned, and lost for ever:
but if you fail in any one point you shall be Damned, and lost for ever:
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This will not make a man to Deny his own Righteousness, but rather to Seek himself, his own Salvation, to avoid Damnation,
This will not make a man to Deny his own Righteousness, but rather to Seek himself, his own Salvation, to avoid Damnation,
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and seek himself in Spiritual things.
and seek himself in Spiritual things.
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But now, when I come to ye, and speak thus unto ye from the Lord, That if you do throw down all your own Righteousness, at the feet of Christ, and rest only upon him; ye shall be saved:
But now, when I come to you, and speak thus unto you from the Lord, That if you do throw down all your own Righteousness, At the feet of christ, and rest only upon him; you shall be saved:
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this will make a man to deny all his own Righteousness, and deny himself in Spiritual things: and this is the Gospel.
this will make a man to deny all his own Righteousness, and deny himself in Spiritual things: and this is the Gospel.
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And the Gospel must needs do it.
And the Gospel must needs do it.
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For, what is the Gospel? but the Voyce of Christ, the Preachings, and the Sermons of Christ? Now look as it was with the first Adam; the first lesson, that the first Adam did learn, practice,
For, what is the Gospel? but the Voice of christ, the Preachings, and the Sermons of christ? Now look as it was with the First Adam; the First Lesson, that the First Adam did Learn, practice,
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and teach his posterity, was, To Advance himself in Spiritual things.
and teach his posterity, was, To Advance himself in Spiritual things.
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The day that thou eatest (saies Satan to him) thou shalt not die; but thine eyes shall be opened, The day that thou Eatest (Says Satan to him) thou shalt not die; but thine eyes shall be opened,
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and thou shalt be as God. Which he beleeved, and did eat, and so laboured to Advance himself in Spiritual things:and thou shalt be as God. Which he believed, and did eat, and so laboured to Advance himself in Spiritual things:
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The first lesson, that ever he learn'd, and taught his posterity, was, to Advance himself.
The First Lesson, that ever he learned, and taught his posterity, was, to Advance himself.
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So the second Adam; the first lesson that ever the Second Adam (Christ) put in practice, was Self-Denial in Spiritual things.
So the second Adam; the First Lesson that ever the Second Adam (christ) put in practice, was Self-Denial in Spiritual things.
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For (saies the Apostle) He thought it no robbery to be equal with God, For (Says the Apostle) He Thought it no robbery to be equal with God,
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and yet humbled himself unto the form of a servant, and became of no reputation. This was the first thing.and yet humbled himself unto the from of a servant, and became of no reputation. This was the First thing.
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Now (I say) the Gospel is nothing else, but the Voyce of Christ, the Sermons,
Now (I say) the Gospel is nothing Else, but the Voice of christ, the Sermons,
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and Preachings of Jesus Christ the Second Adam, and there, and there only, is this lesson to be learned. Secondly.
and Preachings of jesus christ the Second Adam, and there, and there only, is this Lesson to be learned. Secondly.
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Every Godly, Gracious man, that lives under the Gospel, Is of a spirit, and disposition contrary to the world.
Every Godly, Gracious man, that lives under the Gospel, Is of a Spirit, and disposition contrary to the world.
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This is the disposition of the world, To write an I upon what they do.
This is the disposition of the world, To write an I upon what they do.
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Ye know what that proud King said, Have not I built this great Babel, for the honor of my Majestie? have not I built it? And ye know what the Legal-Pharisie said, Lord, I thank thee, that I am not as other men; no Extortioner, and the like:
You know what that proud King said, Have not I built this great Babel, for the honour of my Majesty? have not I built it? And you know what the Legal-Pharisie said, Lord, I thank thee, that I am not as other men; no Extortioner, and the like:
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I fast, I pray, I give almes. He writes an I upon what he does. Now the spirit of a Beleever is contrary;
I fast, I pray, I give alms. He writes an I upon what he does. Now the Spirit of a Believer is contrary;
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and though a Beleever say, I pray, yet he will bite that I in again, and he will say, yet not I, but the grace of God within me.
and though a Believer say, I pray, yet he will bite that I in again, and he will say, yet not I, but the grace of God within me.
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He is of a disposition contrary unto that of the world, and therefore cannot write an I upon what he does.
He is of a disposition contrary unto that of the world, and Therefore cannot write an I upon what he does.
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Thirdly, Every Godly, Gracious man, that liveth under the Gospel;
Thirdly, Every Godly, Gracious man, that lives under the Gospel;
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is very tender of trenching upon, or doing any thing contrary to Gods Prerogative, unto Christs Prerogative.
is very tender of trenching upon, or doing any thing contrary to God's Prerogative, unto Christ Prerogative.
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This is the Prerogative of God, of Christ, to write an I upon what he does.
This is the Prerogative of God, of christ, to write an I upon what he does.
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I create the fruit of the lips, peace, peace, saies God. I, even I am he. So in many places. I create the fruit of the lips, peace, peace, Says God. I, even I am he. So in many places.
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Go (saies our Saviour Christ) tell that fox Herod, that I work to day, and to morrow. Go (Says our Saviour christ) tell that fox Herod, that I work to day, and to morrow.
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This is the great Prerogative of God, and of Christ, for to write an I upon what they do.
This is the great Prerogative of God, and of christ, for to write an I upon what they do.
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Now Beleevers, they are very tender of doing any thing that may intrench upon Gods Prerogative,
Now Believers, they Are very tender of doing any thing that may entrench upon God's Prerogative,
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and therefore they cannot write an I upon what they do, but deny themselves in Spiritual things. Fourthly.
and Therefore they cannot write an I upon what they do, but deny themselves in Spiritual things. Fourthly.
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The more truly any man does Repent, the more sensible he is of his own Unworthiness,
The more truly any man does repent, the more sensible he is of his own Unworthiness,
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and so the more Self-denying in Spiritual things.
and so the more Self-denying in Spiritual things.
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Ye know how it is with the Prodigal in the Parable, when he comes home, saies he upon his return, I will go unto my father,
You know how it is with the Prodigal in the Parable, when he comes home, Says he upon his return, I will go unto my father,
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and I will say, I am not worthy to be called thy son, make me as one of thy hired servants. and I will say, I am not worthy to be called thy son, make me as one of thy hired Servants.
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In my fathers house there is bread, and I'le go home, and be contented to be one of my fathers, hired-servants.
In my Father's house there is bred, and I'll go home, and be contented to be one of my Father's, hired-servants.
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Before he went out, no Room in his fathers house was good enough for him; but now upon his return, any room in his fathers house is good enough.
Before he went out, no Room in his Father's house was good enough for him; but now upon his return, any room in his Father's house is good enough.
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Before he went out, No Diet, no meat and drink in his fathers house would serve his turn, but away he goes:
Before he went out, No Diet, no meat and drink in his Father's house would serve his turn, but away he Goes:
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but now in his return, In my fathers house there is bread enough (saith he) And let me be as one of thy hired seruants.
but now in his return, In my Father's house there is bred enough (Says he) And let me be as one of thy hired Servants.
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Thus sensible of his own unworthyness, and with self deniall. Why? because now Repentance had taken hold on his heart.
Thus sensible of his own unworthiness, and with self denial. Why? Because now Repentance had taken hold on his heart.
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Well, the more therefore a man does Repent, the more sensible he is of his own unworthyness,
Well, the more Therefore a man does repent, the more sensible he is of his own unworthiness,
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and the more he will deny himself in Spiritual things.
and the more he will deny himself in Spiritual things.
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But I pray what is it that does cause true Repentance? Is it the Gospel? or is it the Law? Nay, not the Law, but the Gospel.
But I pray what is it that does cause true Repentance? Is it the Gospel? or is it the Law? Nay, not the Law, but the Gospel.
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Ye know what John said, ye know what our Savior said, and ye know what the Apostle said (for they all preach the same things, the same words) Repent, for the Kingdom of Heaven is at hand.
You know what John said, you know what our Saviour said, and you know what the Apostle said (for they all preach the same things, the same words) repent, for the Kingdom of Heaven is At hand.
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They do not say, Repent, for the kingdom of Hell is at hand; repent, or ye shall be damn'd:
They do not say, repent, for the Kingdom of Hell is At hand; Repent, or you shall be damned:
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but, repent, for the kingdom of Grace, Mercy, and of Free-remission is at hand.
but, Repent, for the Kingdom of Grace, Mercy, and of Free remission is At hand.
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So that it is the Gospel that does work Repentance, and therefore it is the Gospel,
So that it is the Gospel that does work Repentance, and Therefore it is the Gospel,
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and the Gospel only, that does make a man sensible of his own unworthiness, and to deny himself in spiritual things.
and the Gospel only, that does make a man sensible of his own unworthiness, and to deny himself in spiritual things.
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But it will be Objected now, (in the Third place) How say ye, That the Gospel only works this? for, have we not heard,
But it will be Objected now, (in the Third place) How say you, That the Gospel only works this? for, have we not herd,
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and have we not read, That many Moral-men, Heathen-men, and divers Papists, that have written much,
and have we not read, That many Moral-men, Heathen-men, and diverse Papists, that have written much,
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and spoken much for Humility, and Self-Denial;
and spoken much for Humility, and Self-Denial;
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yea, and have gone very far in the practice of it? How therefore, say ye, That this is only the work of the Gospel? that this only is wrought where the Gospel comes inpower in the heart of a Beleever, that seeks Justification by faith alone? yea, and have gone very Far in the practice of it? How Therefore, say you, That this is only the work of the Gospel? that this only is wrought where the Gospel comes inpower in the heart of a Believer, that seeks Justification by faith alone?
uh, cc vhb vvn av av-j p-acp dt n1 pp-f pn31? uh-crq av, vvb pn22, cst d vbz av-j dt n1 pp-f dt n1? cst d av-j vbz vvn c-crq dt n1 vvz vvi p-acp dt n1 pp-f dt n1, cst vvz n1 p-acp n1 j?
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For Answer, I grant ye, that the very Heathen, Papists, and Moral men, have spoken much,
For Answer, I grant you, that the very Heathen, Papists, and Moral men, have spoken much,
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and written much, concerning Humility, and Self-Denial: and have seemed to go far in the practice of it.
and written much, Concerning Humility, and Self-Denial: and have seemed to go Far in the practice of it.
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I have read of some Papists, that have been so abstenious, that they have gone up and down from one Tavern to another,
I have read of Some Papists, that have been so abstemious, that they have gone up and down from one Tavern to Another,
pns11 vhb vvn pp-f d njp2, cst vhb vbn av j, cst pns32 vhb vvn a-acp cc a-acp p-acp crd n1 p-acp j-jn,
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and from one Feast to another;
and from one Feast to Another;
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and when men have been Eating and Drinking liberally, they have sate down, absteining from all Meats and Drinks, presenting themselves as patterns of Self-Denial in the point of appetite.
and when men have been Eating and Drinking liberally, they have sat down, abstaining from all Meats and Drinks, presenting themselves as patterns of Self-Denial in the point of appetite.
cc q-crq n2 vhb vbn vvg cc vvg av-j, pns32 vhb vvn a-acp, vvg p-acp d n2 cc n2, vvg px32 p-acp n2 pp-f n1 p-acp dt n1 pp-f n1.
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And indeed, we reade of Three Degrees, that the more moderate Papists do make of Self-Denial, and Humility.
And indeed, we read of Three Degrees, that the more moderate Papists do make of Self-Denial, and Humility.
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The first Degree (saies Granatensis, and divers others) is, for a man to acknowledge, That all comes from God, and nothing from himself.
The First Degree (Says Granada, and diverse Others) is, for a man to acknowledge, That all comes from God, and nothing from himself.
dt ord n1 (vvz np1, cc j n2-jn) vbz, p-acp dt n1 pc-acp vvi, cst d vvz p-acp np1, cc pix p-acp px31.
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The Second Degree of Humility is, to acknowledge, That whatsoever a man hath from God, he hath it not from Merit,
The Second Degree of Humility is, to acknowledge, That whatsoever a man hath from God, he hath it not from Merit,
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but from Grace, and meer Mercy.
but from Grace, and mere Mercy.
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The Third Degree of Humility or Self-Denial is, for a man, To be Eagle-eyed, and quick sighted, in beholding another mans excellency;
The Third Degree of Humility or Self-Denial is, for a man, To be Eagle-eyed, and quick sighted, in beholding Another men excellency;
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but Mole-eyed, and not seeing his own Excellency. Even thus far the Papists. So that I grant, men may seem to go very far herein.
but Mole-eyed, and not seeing his own Excellency. Even thus Far the Papists. So that I grant, men may seem to go very Far herein.
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But I speak of Self-Denial in Spiritual things: and do we reade of Moral, Heathen men, and the like;
But I speak of Self-Denial in Spiritual things: and do we read of Moral, Heathen men, and the like;
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that do deny themselves, (it may be in Words, but I say, in Practice) that do Deny,
that do deny themselves, (it may be in Words, but I say, in Practice) that do Deny,
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or have Denyed themselves in Spiritual things? Take a Moral, Civil man; and though he may seem to be very Humble, and Deny himself;
or have Denied themselves in Spiritual things? Take a Moral, Civil man; and though he may seem to be very Humble, and Deny himself;
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yet he is proud of his Humility.
yet he is proud of his Humility.
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Saies one Philosopher, when he came unto Plato's house, and saw his house lie very neat:
Says one Philosopher, when he Come unto Plato's house, and saw his house lie very neat:
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I trample upon Plato's pride (saies he:) But Plato answered again, Not without your own pride.
I trample upon Plato's pride (Says he:) But Plato answered again, Not without your own pride.
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But now, take a Beleever, and he doth not only Deny himself, but is sensible of his own pride,
But now, take a Believer, and he does not only Deny himself, but is sensible of his own pride,
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when he is most Humble, in that very thing wherein he is Humble. Again, Take a Moral, Civil man;
when he is most Humble, in that very thing wherein he is Humble. Again, Take a Moral, Civil man;
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and though he may seem to be very Humble, and to Deny himself; yet it is but in this or that particular thing:
and though he may seem to be very Humble, and to Deny himself; yet it is but in this or that particular thing:
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But now, a Beleever Denies himself in all. I count ALL things but dung, and dross (saies the Apostle) for Christ.
But now, a Believer Denies himself in all. I count ALL things but dung, and dross (Says the Apostle) for christ.
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Again, Take a Moral, Civil man; and though he seem to be very Humble, and to Deny himself;
Again, Take a Moral, Civil man; and though he seem to be very Humble, and to Deny himself;
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yet notwithstanding, it is but the Artifice of his Reason, and his Resolution.
yet notwithstanding, it is but the Artifice of his Reason, and his Resolution.
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If I go on in such and such a way (saies he) I shall be undone;
If I go on in such and such a Way (Says he) I shall be undone;
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and therefore I must deny my self of this Company, and of this Pleasure; and so by the strength of his Reason, and Resolution, he does Deny himself.
and Therefore I must deny my self of this Company, and of this Pleasure; and so by the strength of his Reason, and Resolution, he does Deny himself.
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But now, a Beleever, a Christian, he denies himself in Spiritual things, by the beholding of Jesus Christ.
But now, a Believer, a Christian, he Denies himself in Spiritual things, by the beholding of jesus christ.
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Again, Take a Moral, Civil man, though he may seem to be Humble, and Denie himself;
Again, Take a Moral, Civil man, though he may seem to be Humble, and Deny himself;
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yet there is no Mysterie, no Spiritual Mysterie in his Self-Denial:
yet there is no Mystery, no Spiritual Mystery in his Self-Denial:
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In Gospel-Self-denial there is, the Gospel does work Mysteriously like it self, it is the great Mysterie.
In gospel-self-denial there is, the Gospel does work Mysteriously like it self, it is the great Mystery.
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Take a Christian, a Beleever & I pray, do but observe a little, What a great Mysterie there is in all his Humilitie,
Take a Christian, a Believer & I pray, do but observe a little, What a great Mystery there is in all his Humility,
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and Self-denial, wrought by the Gospel. As thus:
and Self-denial, wrought by the Gospel. As thus:
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He ever cries out What shall I do to be saved? what shall I do to be saved? And yet he professes, That he does not expect to be saved by Doing. Here's a Mysterie!
He ever cries out What shall I do to be saved? what shall I do to be saved? And yet he Professes, That he does not expect to be saved by Doing. Here's a Mystery!
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Again, He counts himself lesse than the least of all Gods mercies:
Again, He counts himself less than the least of all God's Mercies:
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And yet he thinks God hath done more for him, than if he had given him all the world. Here's a Mysterie!
And yet he thinks God hath done more for him, than if he had given him all the world. Here's a Mystery!
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Again, He prizes every Duties, and every Gift, and every Grace although it be never so small;
Again, He prizes every Duties, and every Gift, and every Grace although it be never so small;
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prizes it above all the world: And yet he counts al but dung and dross in regard of Christ. Here's a Mysterie!
prizes it above all the world: And yet he counts all but dung and dross in regard of christ. Here's a Mystery!
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Again, He looks upon himself as the greatest sinner, and thinks of every one better than himself:
Again, He looks upon himself as the greatest sinner, and thinks of every one better than himself:
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And yet when he looks upon a Drunkard, or a Swearer, or the like; professes that he would not change his condition with him for al the world:
And yet when he looks upon a Drunkard, or a Swearer, or the like; Professes that he would not change his condition with him for all the world:
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He looks upon himself as the greatest sinner, and thinks of every one better than himself;
He looks upon himself as the greatest sinner, and thinks of every one better than himself;
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and yet he saies concerning such and such, he would not change his condition with them for al the world. What a Mysterie is this!
and yet he Says Concerning such and such, he would not change his condition with them for all the world. What a Mystery is this!
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Again, He mourns under Reproaches, and the Despisings of men: And yet he triumphs over them, and is above them. Here's a Mysterie!
Again, He mourns under Reproaches, and the Despisings of men: And yet he Triumphos over them, and is above them. Here's a Mystery!
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Again, He counts himself nothing, and all that ever he does nothing:
Again, He counts himself nothing, and all that ever he does nothing:
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And yet he praises the Lord for every little, and thinks that God hath done more for him, in giving him Christ,
And yet he praises the Lord for every little, and thinks that God hath done more for him, in giving him christ,
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than if he had given him all the world. Here's a Mysterie!
than if he had given him all the world. Here's a Mystery!
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Now, as for the seeming Humility, and Self-denial, that is in Heathen, or Moral, Civil men, there is none of this Mystery:
Now, as for the seeming Humility, and Self-denial, that is in Heathen, or Moral, Civil men, there is none of this Mystery:
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but there is a Spiritual Mysterie that runs along in the veins of all this Gospel-Humility, and Self-denial.
but there is a Spiritual Mystery that runs along in the Veins of all this Gospel-Humility, and Self-denial.
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But, I speak of Self-Denial in Spiritual things:
But, I speak of Self-Denial in Spiritual things:
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and what Moral, Civil man, does deny himself in Spiritual things? I remember one makes mention of a certain godly man, that was sorely tempted by Satan, in his time:
and what Moral, Civil man, does deny himself in Spiritual things? I Remember one makes mention of a certain godly man, that was sorely tempted by Satan, in his time:
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the man was much in Duty, and Satan comes unto him, and saies, Why doest thou take thus much pains? thou doest Fast, and Watch;
the man was much in Duty, and Satan comes unto him, and Says, Why dost thou take thus much pains? thou dost Fast, and Watch;
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but, O man, what is there that thou doest more than I do? Art thou no Drunkard? or no Adulterer? Saies Satan, I never was Drunk, nor I never committed Adultery:
but, Oh man, what is there that thou dost more than I do? Art thou no Drunkard? or no Adulterer? Says Satan, I never was Drunk, nor I never committed Adultery:
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What? doest thou Watch? Saies Satan, I never slept.
What? dost thou Watch? Says Satan, I never slept.
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Doest thou Fast? Saies Satan, I never ate any Meat, or drank any Beer or Wine.
Dost thou Fast? Says Satan, I never ate any Meat, or drank any Beer or Wine.
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What therefore, O man, (saies Satan) doest thou do more than I do? Yes, (saies he) Satan, I will tell thee what I do:
What Therefore, Oh man, (Says Satan) dost thou do more than I do? Yes, (Says he) Satan, I will tell thee what I do:
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I Pray, and I Serve the Lord, and walk Humbly, and Deny my self. True indeed then (saies Satan) I confesse herein thou doest go beyond me;
I Pray, and I Serve the Lord, and walk Humbly, and Deny my self. True indeed then (Says Satan) I confess herein thou dost go beyond me;
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for I am Proud, and I have Exalted my self; and therefore, that thou doest Deny thy self, and walk Humbly with thy God;
for I am Proud, and I have Exalted my self; and Therefore, that thou dost Deny thy self, and walk Humbly with thy God;
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herein indeed, thou goest beyond me.
herein indeed, thou goest beyond me.
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And know, a Christian does not only go beyond Satan, but he goes beyond Moral, Civil, Legal men:
And know, a Christian does not only go beyond Satan, but he Goes beyond Moral, Civil, Legal men:
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and where ever the Gospel comes in power, it works this disposition and frame of heart, there it is wrought indeed.
and where ever the Gospel comes in power, it works this disposition and frame of heart, there it is wrought indeed.
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You will say, What is there in the Gospel, or the way of the Gospel, which lies in Justification by faith alone;
You will say, What is there in the Gospel, or the Way of the Gospel, which lies in Justification by faith alone;
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that can work a mans heart unto this frame, and disposition? I shall name Three or Four things of many.that can work a men heart unto this frame, and disposition? I shall name Three or Four things of many.
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First, The more a man does see the Glory of God, the more Humble he will be,
First, The more a man does see the Glory of God, the more Humble he will be,
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and Deny himself, even in Spiritual things.
and Deny himself, even in Spiritual things.
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1106
Ye may reade how it was with Job, in the 9. chapter of Job: ye do not reade in all that book, that Job does any where in one chapter,
You may read how it was with Job, in the 9. chapter of Job: you do not read in all that book, that Job does any where in one chapter,
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so much Deny himself, as concerning his own Righteousness (which he stood much upon to his friends) as in this 9th chapter, verse the 15. Whom (speaking of God) though I were righteous, yet I would not answer,
so much Deny himself, as Concerning his own Righteousness (which he stood much upon to his Friends) as in this 9th chapter, verse the 15. Whom (speaking of God) though I were righteous, yet I would not answer,
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but I would make supplication to my judge. but I would make supplication to my judge.
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Verse the 16. If I had called, and he had answered me, yet would I not beleeve that he had hearkened unto my voice. Then at the 20. verse.
Verse the 16. If I had called, and he had answered me, yet would I not believe that he had harkened unto my voice. Then At the 20. verse.
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If I Justifie my self, mine own mouth shall condemn me: if I say I am perfect it shall also prove me perverse. If I Justify my self, mine own Mouth shall condemn me: if I say I am perfect it shall also prove me perverse.
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Verse the 21. Though I were perfect, yet would I not know my soul: I would dispise my life. Then at the 30. verse.
Verse the 21. Though I were perfect, yet would I not know my soul: I would despise my life. Then At the 30. verse.
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If I wash my self with snow water, and make my hands never so clean: yet shalt thou plunge me in the ditch, and mine own clothes shall abhor me. If I wash my self with snow water, and make my hands never so clean: yet shalt thou plunge me in the ditch, and mine own clothes shall abhor me.
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But whence did all this Self-Denial in Spiritual things proceed now? If you look into the former part of the chapter, ye shall see, that Job had a great prospect of the glory of God.
But whence did all this Self-Denial in Spiritual things proceed now? If you look into the former part of the chapter, you shall see, that Job had a great prospect of the glory of God.
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I know it is so of a truth: I know it is so of a truth:
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but how should man be just with God? verse the 2. If he will contend with him, he cannot answer him.
but how should man be just with God? verse the 2. If he will contend with him, he cannot answer him.
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God is wise in heart, and mighty in strength: verse the 4. Then verse the 5. Which removeth the mountains, and they know not:
God is wise in heart, and mighty in strength: verse the 4. Then verse the 5. Which Removeth the Mountains, and they know not:
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which overturneth them in his anger. Which shaketh the earth out of her place, and the pillars thereof tremble.
which overturneth them in his anger. Which shakes the earth out of her place, and the pillars thereof tremble.
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Which commandeth the Sun, and it riseth not: and sealeth up the Stars.
Which commands the Sun, and it Riseth not: and Sealeth up the Stars.
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Which alone spreadeth out the heavens, and treadeth upon the waves of the Sea. Which maketh Arcturus, Orion,
Which alone spreadeth out the heavens, and treadeth upon the waves of the Sea. Which makes Arcturus, Orion,
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and Plejades, and the chambers of the South. Which doth great things past finding out, yea, and wonders without number. and Plejades, and the chambers of the South. Which does great things passed finding out, yea, and wonders without number.
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And now having this prospect of the Greatness, and Glory of the Lord, he Denies his own Righteousness, Denies himself in Spiritual things.
And now having this prospect of the Greatness, and Glory of the Lord, he Denies his own Righteousness, Denies himself in Spiritual things.
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And ye know how it was with the Prophet Isaiah, in the 6. chapter, and the 5. verse.
And you know how it was with the Prophet Isaiah, in the 6. chapter, and the 5. verse.
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Then said I, Wo is me, for I am undone: Then said I, Woe is me, for I am undone:
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because I am a man of unclean lips, and I dwel in the midst of a people of unclean lips. Because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips.
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Wo is me, I am undone, a man of unclean lips.
Woe is me, I am undone, a man of unclean lips.
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But stay, O thou blessed Prophet, thou art a great, and hast been a great Preacher, a Gospel Preacher: yea, thou art a Prophet.
But stay, Oh thou blessed Prophet, thou art a great, and hast been a great Preacher, a Gospel Preacher: yea, thou art a Prophet.
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Well (saies he) yet, Wo is me, for I am undone, I am a man of unclean lips.
Well (Says he) yet, Woe is me, for I am undone, I am a man of unclean lips.
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Why? what's the matter? (At the latter end of the verse) for mine eyes have seen the King, the Lord of hosts.
Why? what's the matter? (At the latter end of the verse) for mine eyes have seen the King, the Lord of hosts.
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And if ye look into the former verses of that chapter, ye shall find, That it was a sight of Christ in his glory,
And if you look into the former Verses of that chapter, you shall find, That it was a sighed of christ in his glory,
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as will more fully appear, by comparing of that, and the 4. chapter of the Revelation together at your leisure.
as will more Fully appear, by comparing of that, and the 4. chapter of the Revelation together At your leisure.
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But where can a man see the Glory of God, but in the Gospel? The Gospel is called, The Glorious Gospel:
But where can a man see the Glory of God, but in the Gospel? The Gospel is called, The Glorious Gospel:
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there the Glory of God is to be seen. With open face there, as in a glass, we behold the Glory of the Lord.
there the Glory of God is to be seen. With open face there, as in a glass, we behold the Glory of the Lord.
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Secondly, The more I see Christ as an Eminent, Transcendent Example of Humility, and Self-Denial; the more I learn to Deny my self, even in Spiritual things.
Secondly, The more I see christ as an Eminent, Transcendent Exampl of Humility, and Self-Denial; the more I Learn to Deny my self, even in Spiritual things.
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Now the Gospel holds forth Christ as the most Eminent Example of Humility, and Self-Denial: such an Example as the Sun never saw before, from first to last. At the first;
Now the Gospel holds forth christ as the most Eminent Exampl of Humility, and Self-Denial: such an Exampl as the Sun never saw before, from First to last. At the First;
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He thought it no robbery (saies the Apostle) to be equal with God: and yet he humbled himself, and took upon him the form of a servant. And at the last:He Thought it no robbery (Says the Apostle) to be equal with God: and yet he humbled himself, and took upon him the from of a servant. And At the last:
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Saies he unto his father, Yet not my will, but thy will be done.
Says he unto his father, Yet not my will, but thy will be done.
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And if ye look into the 13. chapter of John, ye shall find there, that our Lord and Savior Jesus Christ, takes a towel,
And if you look into the 13. chapter of John, you shall find there, that our Lord and Saviour jesus christ, Takes a towel,
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and water, and fals down at the feet of his Disciples, and washes their feet, verse the 4. He riseth from supper, and laid aside his garments,
and water, and falls down At the feet of his Disciples, and washes their feet, verse the 4. He Riseth from supper, and laid aside his garments,
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and took a towel, and girded himself:
and took a towel, and girded himself:
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and after he had powred water into a besin, he began to wash his Disciples feet,
and After he had poured water into a besin, he began to wash his Disciples feet,
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and to wipe them with a towel.
and to wipe them with a towel.
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When the Pharisee saw the woman come unto Christ, and wash his feet, and wipe them with the hair of her head;
When the Pharisee saw the woman come unto christ, and wash his feet, and wipe them with the hair of her head;
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he wondred, and said, Surely, if this had been a Prophet, he would not have suffered a sinner to come so neer to him. he wondered, and said, Surely, if this had been a Prophet, he would not have suffered a sinner to come so near to him.
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Did the Pharisee wonder at this condescention, That Christ should humble himself so far, as to suffer a poor woman to come so neer him,
Did the Pharisee wonder At this condescension, That christ should humble himself so Far, as to suffer a poor woman to come so near him,
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as to wash his feet with her tears? Oh! what condescention is here!
as to wash his feet with her tears? Oh! what condescension is Here!
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for ever to be wondred at, That the Lord Christ himself, should down upon his knees, and wash the Disciples feet:
for ever to be wondered At, That the Lord christ himself, should down upon his knees, and wash the Disciples feet:
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that the great God of heaven and earth, the second person incarnate, should now come, fall down at the feet of sinners. ( Judas among them too) and wash his Disciples feet;
that the great God of heaven and earth, the second person incarnate, should now come, fallen down At the feet of Sinners. (Judas among them too) and wash his Disciples feet;
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When all power in heaven and earth was in his hands, that with those hands he should wash the feet of sinners!
When all power in heaven and earth was in his hands, that with those hands he should wash the feet of Sinners!
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But stay a little, It may be all power in heaven and earth was not then given into his hands.
But stay a little, It may be all power in heaven and earth was not then given into his hands.
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Yes, reade for that purpose, the 3. verse (that goes before this story) Jesus knowing that the Father had given all things into his hands,
Yes, read for that purpose, the 3. verse (that Goes before this story) jesus knowing that the Father had given all things into his hands,
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and that he was come from God, and went to God; he riseth from supper, and laid aside his garments. and that he was come from God, and went to God; he Riseth from supper, and laid aside his garments.
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But though all power in heaven and earth, was given into his hands; it may be he did not know it.
But though all power in heaven and earth, was given into his hands; it may be he did not know it.
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Yes, (saies the text) Jesus knowing that the Father had given all things into his hands,
Yes, (Says the text) jesus knowing that the Father had given all things into his hands,
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and that he was come from God, and went to God:
and that he was come from God, and went to God:
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He riseth from supper, and laid aside his garments, and took a towel, and girded himself:
He Riseth from supper, and laid aside his garments, and took a towel, and girded himself:
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After that, he powred water into a basin, and began to wash the Disciples feet. Oh! what Self-Denial is here!After that, he poured water into a basin, and began to wash the Disciples feet. Oh! what Self-Denial is Here!
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was there ever such Self-denial as here? And this, this does the Gospel hold forth unto ye,
was there ever such Self-denial as Here? And this, this does the Gospel hold forth unto you,
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and only to be learned in the Gospel. Thirdly. The more I see my self a debter unto Jesus Christ, for all my Gifts, and for all my Graces;
and only to be learned in the Gospel. Thirdly. The more I see my self a debtor unto jesus christ, for all my Gifts, and for all my Graces;
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the more Humble I shall be, and the more I shall deny my self in spiritual things.
the more Humble I shall be, and the more I shall deny my self in spiritual things.
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Ye know how it is with a man that ows for his Cloaths: Possibly, a man may wear brave, and fine Cloaths;
You know how it is with a man that ows for his Clothes: Possibly, a man may wear brave, and fine Clothes;
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but he ows for them at such a shop. While he is abroad, he swaggers, and is proud of his Cloaths:
but he ows for them At such a shop. While he is abroad, he swaggers, and is proud of his Clothes:
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but when he comes into the shop where he ows for them, and looks upon the book,
but when he comes into the shop where he ows for them, and looks upon the book,
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and what he hath to pay, he strikes sail then, and is more modest, ashamed, and blushes.
and what he hath to pay, he strikes sail then, and is more modest, ashamed, and Blushes.
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The Gospel is the great Shop, from whence we have al our gifts, and al our graces;
The Gospel is the great Shop, from whence we have all our Gifts, and all our graces;
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and when I come into the Gospel, there I see how infinitly I am a debter to Free-grace for al I have:
and when I come into the Gospel, there I see how infinitely I am a debtor to Free grace for all I have:
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and though I may be proud in spirit at another time, yet if I come into the Gospel,
and though I may be proud in Spirit At Another time, yet if I come into the Gospel,
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and see what an infinite debter to Free-grace I am, for all that ever I wear upon the back of my soul;
and see what an infinite debtor to Free grace I am, for all that ever I wear upon the back of my soul;
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then I think, Oh! what cause have I to be humble!
then I think, Oh! what cause have I to be humble!
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Shall I be proud? shall not I deny my self in Spiritual things? I say, this Gospel is the Shop of all our Gifts, and all our Graces. Fourthly.
Shall I be proud? shall not I deny my self in Spiritual things? I say, this Gospel is the Shop of all our Gifts, and all our Graces. Fourthly.
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True saving, justifying faith, is an Emptying grace; it brings Christ into the soul: and when Christ comes into the soul, all other things must out.
True Saving, justifying faith, is an Emptying grace; it brings christ into the soul: and when christ comes into the soul, all other things must out.
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As when a King, or Prince comes into a House;
As when a King, or Prince comes into a House;
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the Master of the house goes out of his own lodging, and all must out, to make room for the Prince:
the Master of the house Goes out of his own lodging, and all must out, to make room for the Prince:
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So when Christ comes into ones soul, then all goes out, all other things go out.
So when christ comes into ones soul, then all Goes out, all other things go out.
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'Tis in our beleeving on Jesus Christ, as in our beleeving on God the Father.
It's in our believing on jesus christ, as in our believing on God the Father.
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Ye beleeve in God (saies Christ) beleeve also in me. Look how ye beleeve in God the Father, You believe in God (Says christ) believe also in me. Look how you believe in God the Father,
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so do ye beleeve in me.
so do you believe in me.
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Now, as when a man does beleeve in God the Father for Provision, for outward Provision;
Now, as when a man does believe in God the Father for Provision, for outward Provision;
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as seeing an Al-sufficiencie in God to Provide; then he sees an In-sufficiencie in all the creatures to help, and never before.
as seeing an All-sufficiency in God to Provide; then he sees an Insufficiency in all the creatures to help, and never before.
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So, when a man comes to beleeve in Christ, when he sees that Al-sufficiency that is in Christ to Redeem, and satisfie for him;
So, when a man comes to believe in christ, when he sees that All-sufficiency that is in christ to redeem, and satisfy for him;
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then he sees an In-sufficiency in all his own Duties, and Righteousness, and never till then.
then he sees an In-sufficiency in all his own Duties, and Righteousness, and never till then.
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The truth is, A man cannot come to Christ, unless he do forsake all.
The truth is, A man cannot come to christ, unless he do forsake all.
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As, ye cannot come to this side of the water, or river, unlesse you come from that side of the river.
As, you cannot come to this side of the water, or river, unless you come from that side of the river.
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Now faith, it is nothing else but a Coming to Jesus Christ:
Now faith, it is nothing Else but a Coming to jesus christ:
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and therefore, where ever there is true, saving, justifying faith, a man does Deny himself in Spiritual things:
and Therefore, where ever there is true, Saving, justifying faith, a man does Deny himself in Spiritual things:
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he cannot write an I upon his own Performance, upon his own Duties. If so, if al these things be true:
he cannot write an I upon his own Performance, upon his own Duties. If so, if all these things be true:
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How hard a thing is it, for a man to Beleeve! how few are there in the world that do Beleeve indeed!
How hard a thing is it, for a man to Believe! how few Are there in the world that do Believe indeed!
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True, saving, justifying faith, it makes a man Abundant in the work of the Lord; it makes a man live a spiritual life:
True, Saving, justifying faith, it makes a man Abundant in the work of the Lord; it makes a man live a spiritual life:
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but then it takes away that I from him, he cannot write an I upon what he does, as formerly he hath done.
but then it Takes away that I from him, he cannot write an I upon what he does, as formerly he hath done.
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It makes a man live a Spiritual life: but it makes him also, to Deny that Spiritual life.
It makes a man live a Spiritual life: but it makes him also, to Deny that Spiritual life.
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There are Four streams, that this Spiritual life is divided into: The stream of Performance: The stream of Obedience: The stream of our Sufferings: The stream of Enjoyment.
There Are Four streams, that this Spiritual life is divided into: The stream of Performance: The stream of obedience: The stream of our Sufferings: The stream of Enjoyment.
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True saving faith, and the Gospel, makes a man to Deny himself in all these. As for our Performance, and Obedience;
True Saving faith, and the Gospel, makes a man to Deny himself in all these. As for our Performance, and obedience;
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ye know what the Apostle saies concerning himself, Thus and thus I was, and thus and thus I have lived:
you know what the Apostle Says Concerning himself, Thus and thus I was, and thus and thus I have lived:
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but now I count all things as dung, and drosse in regard of Christ. As for our Sufferings:
but now I count all things as dung, and dross in regard of christ. As for our Sufferings:
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I have read of some Martyrs in the Primitive times; that being in prison, and ready to suffer;
I have read of Some Martyrs in the Primitive times; that being in prison, and ready to suffer;
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divers came to comfort them, and called them, Blessed Martyrs. No, (say they) we are not worthy of the Name of Martyrs:
diverse Come to Comfort them, and called them, Blessed Martyrs. No, (say they) we Are not worthy of the Name of Martyrs:
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by no means, they would not bear it, that they should call them Martyrs: Denied themselves in their Sufferings. As for our Enjoyment:
by no means, they would not bear it, that they should call them Martyrs: Denied themselves in their Sufferings. As for our Enjoyment:
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Ye know what the Apostle saies, I desire to be dissolved, and to be with Christ, which is best of all.
You know what the Apostle Says, I desire to be dissolved, and to be with christ, which is best of all.
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Nevertheless, for your sakes (saies he) &c. I am in a strait. Nevertheless, for your sakes (Says he) etc. I am in a strait.
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And in another place, I knew a man (saies he) that was taken up into the third heaven,
And in Another place, I knew a man (Says he) that was taken up into the third heaven,
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whether in the body, or out of the body I cannot say. That was himself, but he would not own himself in it. whither in the body, or out of the body I cannot say. That was himself, but he would not own himself in it.
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And in another place he saies, That he could wish himself accursed, for his brethren according to the flesh, that they might receive the Gospel.
And in Another place he Says, That he could wish himself accursed, for his brothers according to the Flesh, that they might receive the Gospel.
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Oh! what a Self-Denying frame of heart is here! But where is this Self-Denying frame of heart now to be found amongst us:
Oh! what a Self-Denying frame of heart is Here! But where is this Self-Denying frame of heart now to be found among us:
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How does this I? this same Self, creep into all our Speeches, and into all our Doings? If it please the Lord to use a Minister in his service: what I-ing is there! I converted such a man;
How does this I? this same Self, creep into all our Speeches, and into all our Doings? If it please the Lord to use a Minister in his service: what I-ing is there! I converted such a man;
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and I comforted such a man; and it was My Ministry that did it: Oh! what Self is here! what I-ing is here.
and I comforted such a man; and it was My Ministry that did it: Oh! what Self is Here! what I-ing is Here.
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So, if it please God to use a Physitian, for the curing of the outward man;
So, if it please God to use a physician, for the curing of the outward man;
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It was My Prescription, and it was My Receipt, and I did it. And if a Christian do but Pray, or perform any Duty;
It was My Prescription, and it was My Receipt, and I did it. And if a Christian do but Pray, or perform any Duty;
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Thus and thus I said, and these words I spake; Did not I tell ye so? I told ye what would come to pass:
Thus and thus I said, and these words I spoke; Did not I tell you so? I told you what would come to pass:
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Oh! what I-ing is there among people? how does Self, this I and Self creep into all our Speeches, and into all our Doings!
Oh! what I-ing is there among people? how does Self, this I and Self creep into all our Speeches, and into all our Doings!
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But is this our Faith? and is this the fruit of our Faith? Every true Beleever, that seeks Justification by faith alone, is an Humble, Self-Denying person;
But is this our Faith? and is this the fruit of our Faith? Every true Believer, that seeks Justification by faith alone, is an Humble, Self-Denying person;
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that denies himself in Spiritual things. Then, how few are there, that have true saving faith!
that Denies himself in Spiritual things. Then, how few Are there, that have true Saving faith!
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Certainly, this saving, justifying faith, is another manner of thing than the world takes it to be.
Certainly, this Saving, justifying faith, is Another manner of thing than the world Takes it to be.
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But will some say, Upon this account, we hope we have all Faith: for we can all say, concerning our Duties, and our Performances, that they are nothing;
But will Some say, Upon this account, we hope we have all Faith: for we can all say, Concerning our Duties, and our Performances, that they Are nothing;
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my Prayer is nothing, and my Hearing is nothing, but Christ is all in all:
my Prayer is nothing, and my Hearing is nothing, but christ is all in all:
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Yea, and we can say severally, all of us, as Paul does here, I live, yet not I:
Yea, and we can say severally, all of us, as Paul does Here, I live, yet not I:
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and therefore we all now hope, that we have Faith indeed, for we are able thus to Deny our selves in Spiritual things. I wish it were so:
and Therefore we all now hope, that we have Faith indeed, for we Are able thus to Deny our selves in Spiritual things. I wish it were so:
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that al were indeed able to Deny themselves in Spiritual things. But give me leave a little, to speak something to ye, by way of Convincement.
that all were indeed able to Deny themselves in Spiritual things. But give me leave a little, to speak something to you, by Way of Convincement.
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Are there not some here, that cannot deny themselves in Outward things? Some here, that cannot Deny themselves in their Appetite, their Eating,
are there not Some Here, that cannot deny themselves in Outward things? some Here, that cannot Deny themselves in their Appetite, their Eating,
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and their Drinking for Jesus Christ? Some here, that cannot Deny themselves of their wicked Company? Some here, that cannot Deny themselves of a Frothy, Vain, Jest,
and their Drinking for jesus christ? some Here, that cannot Deny themselves of their wicked Company? some Here, that cannot Deny themselves of a Frothy, Vain, Jest,
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or Jeer at the people of God for Christs sake? Are there not some here, that cannot Deny themselves in Cloaths? in their Words? in an Oath,
or Jeer At the people of God for Christ sake? are there not Some Here, that cannot Deny themselves in Clothes? in their Words? in an Oath,
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for Christ? Are there not some here, that cannot deny themselves in their Passions for Christ? froward,
for christ? are there not Some Here, that cannot deny themselves in their Passion for christ? froward,
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and they live frowardly in their Families? Our Saviour saies, Learn of me, for I am meek and lowly. Meekness and Humility go together:
and they live frowardly in their Families? Our Saviour Says, Learn of me, for I am meek and lowly. Meekness and Humility go together:
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Frowardness and Pride therefore go together. Frowardness and Pride Therefore go together.
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Now, when you cannot deny your selves in your Passions, in your Cloaths, in your Company, in a foolish Word for Christ:
Now, when you cannot deny your selves in your Passion, in your Clothes, in your Company, in a foolish Word for christ:
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Doest thou think, that thou canst deny thy self, or doest deny thy self in thy Duties,
Dost thou think, that thou Canst deny thy self, or dost deny thy self in thy Duties,
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or in thy Righteousness, or in thy Spiritual things for Christ? Be not deceived. Again.
or in thy Righteousness, or in thy Spiritual things for christ? Be not deceived. Again.
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Are there not some here, that do Seek themselves in Spiritual things? Self-Seeking, and Self-Advancing (as I have said) do differ,
are there not Some Here, that do Seek themselves in Spiritual things? Self-Seeking, and Self-Advancing (as I have said) do differ,
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but the one is a sign of the other. A man can never Deny himself, that Seeks himself.
but the one is a Signen of the other. A man can never Deny himself, that Seeks himself.
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I say, He cannot Deny himself in Spiritual things, that Seeks himself in Spiritual things. Now I pray consider it:
I say, He cannot Deny himself in Spiritual things, that Seeks himself in Spiritual things. Now I pray Consider it:
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When ye meet with any Spiritual losse, Whose Accompt and Head do ye set it down upon? Ye know how it is in Trade, and Merchandizing: Some men trade for themselves; and some trade for others:
When you meet with any Spiritual loss, Whose Account and Head do you Set it down upon? You know how it is in Trade, and Merchandising: some men trade for themselves; and Some trade for Others:
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If I trade for my Self;
If I trade for my Self;
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when I meet with a losse, I set it down upon mine own Accompt, and upon mine own Head. If I trade for Another;
when I meet with a loss, I Set it down upon mine own Account, and upon mine own Head. If I trade for another;
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when I meet with a losse, I set it down upon his Accompt, and upon his Head. Now when you meet with spiritual losses;
when I meet with a loss, I Set it down upon his Account, and upon his Head. Now when you meet with spiritual losses;
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whose Accompt do you set down your spiritual losses upon? upon whose Head? Are there not many here, that set down their spiritual losses upon their own Accompt? Indeed, I have lost such an Opportunity,
whose Account do you Set down your spiritual losses upon? upon whose Head? are there not many Here, that Set down their spiritual losses upon their own Account? Indeed, I have lost such an Opportunity,
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and I have sinned so, and therefore shame will come unto me, vexation and trouble. What a dishonor is this unto Jesus Christ!
and I have sinned so, and Therefore shame will come unto me, vexation and trouble. What a dishonour is this unto jesus christ!
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Some indeed, when they meet with a Spiritual losse, they set it down upon Christs Accompt;
some indeed, when they meet with a Spiritual loss, they Set it down upon Christ Account;
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and they break their hearts with the Sence of this.
and they break their hearts with the Sense of this.
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Others, they set down all their spiritual losses upon their own heads, and their own Accompts;
Others, they Set down all their spiritual losses upon their own Heads, and their own Accounts;
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what does this argue, but that they trade for themselves, and not for Christ: they Seek themselves, and therefore they don't Deny themselves.
what does this argue, but that they trade for themselves, and not for christ: they Seek themselves, and Therefore they don't Deny themselves.
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Are there not some, that do stint, and limit themselves in the service of God? O my soul, thou hast enough for to bring thee to heaven already;
are there not Some, that do stint, and limit themselves in the service of God? O my soul, thou hast enough for to bring thee to heaven already;
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and what needest thou more? Is not this for to Seek ones self in spiritual things? is not here abundance of Self?
and what Needest thou more? Is not this for to Seek ones self in spiritual things? is not Here abundance of Self?
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Again, Are there not some, that dare prescribe the Lord? If a General give out an Order to have a thing done so,
Again, are there not Some, that Dare prescribe the Lord? If a General give out an Order to have a thing done so,
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and a common Souldier comes and saies, No, not so, but thus:
and a Common Soldier comes and Says, No, not so, but thus:
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does not this common Souldier advance himself in prescribing the General? The Lord Christ hath said, that we may come unto him,
does not this Common Soldier advance himself in prescribing the General? The Lord christ hath said, that we may come unto him,
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and the first thing of all is, for to come unto him:
and the First thing of all is, for to come unto him:
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But man saies, No, unless I find my heart Humbled first, and Broken first, I will not go to Christ, I have no rule for it.
But man Says, No, unless I find my heart Humbled First, and Broken First, I will not go to christ, I have no Rule for it.
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This is to prescribe Christ, and this is to advance ones self.
This is to prescribe christ, and this is to advance ones self.
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Again, Are there not some among us, that when they have been at Duty in the company of others, have strange repetitions passe upon their hearts? When you pray all alone, you have no such repetitions;
Again, are there not Some among us, that when they have been At Duty in the company of Others, have strange repetitions pass upon their hearts? When you pray all alone, you have no such repetitions;
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but when you have prayed, or been Exercising in a Company; doth not your heart run back sometimes, and say;
but when you have prayed, or been Exercising in a Company; does not your heart run back sometime, and say;
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Thus and thus I said, and this and this I did, and this Expression I had? Hath there not been strange kind of repetitions,
Thus and thus I said, and this and this I did, and this Expression I had? Hath there not been strange kind of repetitions,
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after you have performed Duty in Company? Is not here Self? is not here the I?
After you have performed Duty in Company? Is not Here Self? is not Here the I?
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Again, Are there not some, that never to this day, were sensible of their Pride in spiritual things? Now I dare boldly say unto thee from the Lord, Thou hast not yet learned this lesson of Self-Denyal in spiritual things, that wert never Humbled for thy Pride in spiritual things.
Again, are there not Some, that never to this day, were sensible of their Pride in spiritual things? Now I Dare boldly say unto thee from the Lord, Thou hast not yet learned this Lesson of Self-Denyal in spiritual things, that Wertenberg never Humbled for thy Pride in spiritual things.
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I repeat it again, I say, If thou wert never humbled for thy Pride in spiritual things to this day, the Lord knows, thou hast not learned this great lesson of Self-Denial in spiritual things.
I repeat it again, I say, If thou Wertenberg never humbled for thy Pride in spiritual things to this day, the Lord knows, thou hast not learned this great Lesson of Self-Denial in spiritual things.
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I say no more by way of Convincement; Only this:
I say no more by Way of Convincement; Only this:
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There is nothing that a Professor is more apt to be proud of, than spiritual things.
There is nothing that a Professor is more apt to be proud of, than spiritual things.
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Before a man takes up a Profession; possibly then he is proud of his Cloaths; or he is proud of his Friends;
Before a man Takes up a Profession; possibly then he is proud of his Clothes; or he is proud of his Friends;
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or he is proud of his fine House and the like.
or he is proud of his fine House and the like.
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But after once a man comes to take up a Profession, there is nothing that he is more apt to be proud of than his Gifts, Graces, and Spiritual things.
But After once a man comes to take up a Profession, there is nothing that he is more apt to be proud of than his Gifts, Graces, and Spiritual things.
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For, look where a mans Excellency lies, there his Pride grows. Now the Excellency of a Professor lies in spiritual things;
For, look where a men Excellency lies, there his Pride grows. Now the Excellency of a Professor lies in spiritual things;
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and therefore there his Pride grows, and there he is most apt to be proud.
and Therefore there his Pride grows, and there he is most apt to be proud.
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Yet let me tell ye, It is a more dangerous thing to be proud of a mans Duties, and Spiritual Gifts;
Yet let me tell you, It is a more dangerous thing to be proud of a men Duties, and Spiritual Gifts;
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then to be proud of Cloaths, then to be proud of these outward things; For this pride of Spiritual Gifts, it's directly opposite to a mans Justification.
then to be proud of Clothes, then to be proud of these outward things; For this pride of Spiritual Gifts, it's directly opposite to a men Justification.
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And the more secret & hidden any sin is, the more dangerous it is:
And the more secret & hidden any since is, the more dangerous it is:
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and when sin & Pride lies under Duties, and Spiritual things, then it is hidden indeed.
and when since & Pride lies under Duties, and Spiritual things, then it is hidden indeed.
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The more Bold a sin is, the greater it is;
The more Bold a since is, the greater it is;
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When a sin shall dare to come into the presence of God, then it is bold indeed:
When a since shall Dare to come into the presence of God, then it is bold indeed:
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Now pride in spiritual things comes more into the presence of God, than pride of Cloaths and these Outward things do,
Now pride in spiritual things comes more into the presence of God, than pride of Clothes and these Outward things do,
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& therfore it is the bolder, and the greater sin; & therfore, who would not take heed hereof!
& Therefore it is the bolder, and the greater since; & Therefore, who would not take heed hereof!
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who would not labor for this Self-Denial? to be humble, and denying of ones self in spiritual things? Truly, the first step to Humility, is, to see ones Pride:
who would not labour for this Self-Denial? to be humble, and denying of ones self in spiritual things? Truly, the First step to Humility, is, to see ones Pride:
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and the first step to Self-Denial, is to be convinced of ones Self-Advancing. But will some poor soul say, that hears all this:
and the First step to Self-Denial, is to be convinced of ones Self-Advancing. But will Some poor soul say, that hears all this:
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I am convinced of mine own Pride, and Selvishness in all my Duties; I am convinced of mine own Pride, and Selvishness in all my Duties;
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I can do nothing, but Self gets in, I write an I upon all that I do, I cannot deny my self in spiritual things:
I can do nothing, but Self gets in, I write an I upon all that I do, I cannot deny my self in spiritual things:
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I have heard of some, that have been so Humble, and Self-Denying, that they have been willing,
I have herd of Some, that have been so Humble, and Self-Denying, that they have been willing,
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and contented to go to Hell if God would have it so: But as for me, the Lord knows, I am not contented so:
and contented to go to Hell if God would have it so: But as for me, the Lord knows, I am not contented so:
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I have a Proud heart, and Self creeps into all that I do, and therefore I fear that I have not this Faith,
I have a Proud heart, and Self creeps into all that I do, and Therefore I Fear that I have not this Faith,
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therefore I fear that the Gospel never came in power upon my soul to this day. Therefore I Fear that the Gospel never Come in power upon my soul to this day.
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Though every true Beleever, be an Humble, Self-Denying person, and is made partaker of this Gospel-Self-Denial:
Though every true Believer, be an Humble, Self-Denying person, and is made partaker of this gospel-self-denial:
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yet know, there is something of Self, some remains of Self that still continues with the best, something still that will tast of the Cask.
yet know, there is something of Self, Some remains of Self that still continues with the best, something still that will taste of the Cask.
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Though the Onion that is beaten in the morter, be taken out of the morter, yet the morter will smell of it.
Though the Onion that is beaten in the mortar, be taken out of the mortar, yet the mortar will smell of it.
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A godly, gracious man, is sensible of his own Pride, and Self-Advancing in spiritual things, and will cry out and say, Oh! what a Proud heart have I! a Self-Advancing heart have I!
A godly, gracious man, is sensible of his own Pride, and Self-Advancing in spiritual things, and will cry out and say, Oh! what a Proud heart have I! a Self-Advancing heart have I!
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But shew me that man, that was ever so transformed, melted, changed into the mould of the Gospel;
But show me that man, that was ever so transformed, melted, changed into the mould of the Gospel;
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but still some savor of Self remains.
but still Some savour of Self remains.
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Whereas you say, That some are willing, and contented to go to Hell if God would have it so.
Whereas you say, That Some Are willing, and contented to go to Hell if God would have it so.
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I have heard it of some; yea, and that some Ministers have put people upon this trial, as thus:
I have herd it of Some; yea, and that Some Ministers have put people upon this trial, as thus:
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Art thou contented to go to Hell if God would have it so? I say, I have heard, that even some Ministers have put people upon such a trial as this is.
Art thou contented to go to Hell if God would have it so? I say, I have herd, that even Some Ministers have put people upon such a trial as this is.
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But where is their Commission? where hath any Minister such a Cōmission from the Lord, to put poor people upon such a tryal as this is; Soul!
But where is their Commission? where hath any Minister such a Commission from the Lord, to put poor people upon such a trial as this is; Soul!
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art thou contented to go to Hell if God would have it so? Let any Minister shew me his Commission to put a soul upon such a tryal as this is. And where Soul!
art thou contented to go to Hell if God would have it so? Let any Minister show me his Commission to put a soul upon such a trial as this is. And where Soul!
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hast thou a Commission to put thy self upon such a tryal? No, we may have an eye to the recompence of reward;
hast thou a Commission to put thy self upon such a trial? No, we may have an eye to the recompense of reward;
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the Lord Christ himself had so, he had an eye himself unto the recompence of reward:
the Lord christ himself had so, he had an eye himself unto the recompense of reward:
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and therfore, though thou canst not bring thy soul unto this height, yet there may be some Humility,
and Therefore, though thou Canst not bring thy soul unto this height, yet there may be Some Humility,
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even Gospel Self-denial, that may lie under the leaf.
even Gospel Self-denial, that may lie under the leaf.
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This Gospel Humility, and Self-denial, it is (as I may so speak) the souls Violet:
This Gospel Humility, and Self-denial, it is (as I may so speak) the Souls Violet:
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The Violet (ye know) it is a very sweet flower;
The Violet (you know) it is a very sweet flower;
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but it lies very low, it hangs down its head, and it lies under other herbs, obscure herbs;
but it lies very low, it hangs down its head, and it lies under other herbs, Obscure herbs;
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as if it loved to be unseen; but it smels very sweetly:
as if it loved to be unseen; but it smells very sweetly:
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and if you would find out this sweet-smelling herb, and violet, you must lift up other obscure leaves,
and if you would find out this sweet-smelling herb, and violet, you must lift up other Obscure leaves,
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and there you shall see it. So, this Humility, and Self-denial, it lies under other Duties, and under other Exercises;
and there you shall see it. So, this Humility, and Self-denial, it lies under other Duties, and under other Exercises;
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and if you would see it, you must lift up other leaves:
and if you would see it, you must lift up other leaves:
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though thou beest not able to attain to that height as to say, Thou wouldst be contented to go to Hel if God would have it so:
though thou Best not able to attain to that height as to say, Thou Wouldst be contented to go to Hell if God would have it so:
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yet thou maiest have this sweet Violet;
yet thou Mayest have this sweet Violet;
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though it lie under other herbs, yet thou maiest see it, and it may be smelt. Only this:
though it lie under other herbs, yet thou Mayest see it, and it may be smelled. Only this:
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If at any time Self breaks out;
If At any time Self breaks out;
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if at any time thy soul begins to be advanced in regard of Duty, or Spiritual things;
if At any time thy soul begins to be advanced in regard of Duty, or Spiritual things;
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I do here call upon you, fall down before the Lord, and humble thy self before him for the pride of thy heart concerning Spiritual things,
I do Here call upon you, fallen down before the Lord, and humble thy self before him for the pride of thy heart Concerning Spiritual things,
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and labour to get this Self-denial in spiritual things. I am not to speak of Self-Denial at large;
and labour to get this Self-denial in spiritual things. I am not to speak of Self-Denial At large;
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but I cal upon you frō the Lord, to labor to get Self-denial in spiritual things. And take these Two of Three Motives to it. First.
but I call upon you from the Lord, to labour to get Self-denial in spiritual things. And take these Two of Three Motives to it. First.
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The more you deny your self in Spiritual things, the more you shall be sure to keep them.
The more you deny your self in Spiritual things, the more you shall be sure to keep them.
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Saies Chrysostome, The best treasury to keep any good work in, is, forgetfulness of that good work.
Says Chrysostom, The best treasury to keep any good work in, is, forgetfulness of that good work.
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Ye know, that if a man be to travel; the way to keep himself and his money is, not to go to the Market-Crosse,
You know, that if a man be to travel; the Way to keep himself and his money is, not to go to the Market-cross,
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and there proclaim that he hath so much money about him, or to carry with him in his journey;
and there proclaim that he hath so much money about him, or to carry with him in his journey;
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the only way for a man to lose his money, is, to let it be known,
the only Way for a man to loose his money, is, to let it be known,
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and to brag of it abroad.
and to brag of it abroad.
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And truly, what is the reason, that so many in these daies of ours, have made shipwrack? Some heretofore have been very forward, had great Gifts, great Parts;
And truly, what is the reason, that so many in these days of ours, have made shipwreck? some heretofore have been very forward, had great Gifts, great Parts;
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and now they are rotten, they have lost all; Why? because they were proud of them, and did not walk humbly under them. Secondly.
and now they Are rotten, they have lost all; Why? Because they were proud of them, and did not walk humbly under them. Secondly.
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The more you do deny your selves in spiritual things, the more humble you will be in other things:
The more you do deny your selves in spiritual things, the more humble you will be in other things:
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and the more humble you are, the more sweetly shall you live in your own bosom, yea, towards and amongst others.
and the more humble you Are, the more sweetly shall you live in your own bosom, yea, towards and among Others.
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Some possibly complain of a Froward spirit: Oh! saies one, I am of an Angry disposition:
some possibly complain of a Froward Spirit: Oh! Says one, I am of an Angry disposition:
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my Husband, my Children, my Servants, my Wife, or my Friends, cannot meddle with me, or touch me, but I am ready to break out in distemper, anger, and frowardnesse;
my Husband, my Children, my Servants, my Wife, or my Friends, cannot meddle with me, or touch me, but I am ready to break out in distemper, anger, and frowardness;
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the Lord knows, I have a very froward and peevish heart of mine own. But what is the reason? Pride, pride is the cause of Frowardnesse.
the Lord knows, I have a very froward and peevish heart of mine own. But what is the reason? Pride, pride is the cause of Frowardness.
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Ye see how it is with a Bladder:
You see how it is with a Bladder:
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let a Bladder be blown full of wind, and though you may take it at the end,
let a Bladder be blown full of wind, and though you may take it At the end,
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yet notwithstanding, you cannot hold the Bladder in your hand, or the greatest hand in the town cannot hold the Bladder.
yet notwithstanding, you cannot hold the Bladder in your hand, or the greatest hand in the town cannot hold the Bladder.
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But take a pin, and prick the bladder, and the least child may hold it then.
But take a pin, and prick the bladder, and the least child may hold it then.
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What is the reason that men cannot be held, cannot be handled, cannot be touch'd by their neighbors, friends,
What is the reason that men cannot be held, cannot be handled, cannot be touched by their neighbours, Friends,
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and those that are about them; they cannot be grasp'd, and walk'd with? but because they are proud, and swoln.
and those that Are about them; they cannot be grasped, and walked with? but Because they Are proud, and swollen.
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1325
Therefore, get an humble, and self-denying heart, and thou shalt walk more sweetly with thy own soul,
Therefore, get an humble, and self-denying heart, and thou shalt walk more sweetly with thy own soul,
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and others that are about thee. Thirdly.
and Others that Are about thee. Thirdly.
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The more you deny your selves in Spiritual things, the more you shall be exalted in them.
The more you deny your selves in Spiritual things, the more you shall be exalted in them.
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I say, The more you deny your selves in Spiritual things, the more those spiritual things shal grow, be exalted, the more increased.
I say, The more you deny your selves in Spiritual things, the more those spiritual things shall grow, be exalted, the more increased.
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Humble thy self, or your selves (saies the Apostle) under the hand of the Lord, Humble thy self, or your selves (Says the Apostle) under the hand of the Lord,
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and he will exalt you in due time. And let me tell you this:and he will exalt you in due time. And let me tell you this:
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that look what that is wherein you do Humble your selves before the Lord, therein the Lord will exalt you.
that look what that is wherein you do Humble your selves before the Lord, therein the Lord will exalt you.
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Doest thou humble thy self before the Lord in regard of these outward things? There will the Lord Exalt thee.
Dost thou humble thy self before the Lord in regard of these outward things? There will the Lord Exalt thee.
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Doest thou humble thy self before the Lord in regard of thy Parts, and thy Gifts? There will the Lord exalt thee.
Dost thou humble thy self before the Lord in regard of thy Parts, and thy Gifts? There will the Lord exalt thee.
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1334
Doest thou humble thy self before the Lord in regard of thine own Graces? and thine own Obedience? and thine own Righteousness? Therein will the Lord exalt thee.
Dost thou humble thy self before the Lord in regard of thine own Graces? and thine own obedience? and thine own Righteousness? Therein will the Lord exalt thee.
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1335
Ye know that John the Baptist said concerning Christ, He must increase, but I must decrease.
You know that John the Baptist said Concerning christ, He must increase, but I must decrease.
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And saies John again concerning our Savior Christ, Whose shoe-latchet I am not worthy to unloose:
And Says John again Concerning our Saviour christ, Whose Shoe-latchet I am not worthy to unloose:
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Or, whose shoos I am not worthy to carry. Mark how he humbles himself to Jesus Christ:
Or, whose shoes I am not worthy to carry. Mark how he humbles himself to jesus christ:
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And mark how Christ honors John; Oh! (saies Christ) There's not a greater among women,
And mark how christ honours John; Oh! (Says christ) There's not a greater among women,
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than John the Baptist: Christ exalts him.than John the Baptist: christ exalts him.
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And so saies the Centurion, Oh! Lord, I am not worthy that thou shouldest come under my roof.
And so Says the Centurion, Oh! Lord, I am not worthy that thou Shouldst come under my roof.
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Mark how he humbles himself here before the Lord Christ:
Mark how he humbles himself Here before the Lord christ:
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And mark what our Savior saies of him, I tell you, I have not found such faith, no not in Israel.
And mark what our Saviour Says of him, I tell you, I have not found such faith, no not in Israel.
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So that look where thou Humblest thy self, there will the Lord Exalt thee. Soul!
So that look where thou Humblest thy self, there will the Lord Exalt thee. Soul!
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1344
doest thou desire therefore, that the Lord would Exalt thy Graces, that thy Gifts and Graces should be increased? Humble thy self there,
dost thou desire Therefore, that the Lord would Exalt thy Graces, that thy Gifts and Graces should be increased? Humble thy self there,
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and learn to Deny thy self in spiritual things; not only in regard of outward, but in spiritual things;
and Learn to Deny thy self in spiritual things; not only in regard of outward, but in spiritual things;
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that you may say, I live, yet not I. But you will say, This is a hard thing:
that you may say, I live, yet not I. But you will say, This is a hard thing:
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What may we do, that we may be able to deny our selves in spiritual things? What may we do, that we may be able to deny our selves in spiritual things?
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1348
First, Never perform any Duty, but as often as thou canst, reflect upon thy performance, and observe the Defects thereof.
First, Never perform any Duty, but as often as thou Canst, reflect upon thy performance, and observe the Defects thereof.
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1349
When ye write a Letter, after ye have written it, you reade it over:
When you write a letter, After you have written it, you read it over:
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Or what ever ye write (almost) if it be of any concernment, after ye have written it, then you reade it over;
Or what ever you write (almost) if it be of any concernment, After you have written it, then you read it over;
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1351
and if ye find any thing amisse, then ye blot it out, and when ye have done, ye take your sand-box, and throw dust upon it;
and if you find any thing amiss, then you blot it out, and when you have done, you take your sandbox, and throw dust upon it;
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1352
or ye go to the Chimney, and take ashes and throw upon the paper.
or you go to the Chimney, and take Ashes and throw upon the paper.
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1353
Will ye do thus for your letters that ye write? and will ye not do thus for your Duties and Performances? When you have Prayed,
Will you do thus for your letters that you write? and will you not do thus for your Duties and Performances? When you have Prayed,
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and performed Duty, Go, go and look it over, and there you will find many Defects;
and performed Duty, Go, go and look it over, and there you will find many Defects;
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1355
many things to be blotted out, and many things to be put in; and when you have found the Defects in your Dutie, throw dust upon it;
many things to be blotted out, and many things to be put in; and when you have found the Defects in your Duty, throw dust upon it;
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and humble your selves before the Lord. Secondly, If you would deny your selves in spiritual things:
and humble your selves before the Lord. Secondly, If you would deny your selves in spiritual things:
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1357
Observe much the In-comes of the Spirit of the Lord upon your soul.
Observe much the Incomes of the Spirit of the Lord upon your soul.
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1358
The way and manner of it, how Suddenly, how Unexpectedly, how Freely the Lord by his Spirit breathes upon your soul.
The Way and manner of it, how Suddenly, how Unexpectedly, how Freely the Lord by his Spirit breathes upon your soul.
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1359
When your heart is Dead, when your heart is Hard, when you say, God is now gone, and will never return again:
When your heart is Dead, when your heart is Hard, when you say, God is now gone, and will never return again:
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1360
Oh! what freedom once I had in Prayer! but now my heart is hard, and I shall never be able to Pray again:
Oh! what freedom once I had in Prayer! but now my heart is hard, and I shall never be able to Pray again:
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1361
Then comes the Spirit of God, and breathes upon your soul, and gives you Prayer again.
Then comes the Spirit of God, and breathes upon your soul, and gives you Prayer again.
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Now if I would but observe the breathings of the Spirit of the Lord, how it comes upon me thus,
Now if I would but observe the breathings of the Spirit of the Lord, how it comes upon me thus,
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when I am dead, when my heart is hard, when I say I shall never have prayer again;
when I am dead, when my heart is hard, when I say I shall never have prayer again;
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if I could but observe the Freeness of the Spirits breathing over my soul, and raising up my heart to Duty again;
if I could but observe the Freeness of the Spirits breathing over my soul, and raising up my heart to Duty again;
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should I be proud of Duty, think you? should I not rather say, Shall I be proud? I was dead, my heart hard,
should I be proud of Duty, think you? should I not rather say, Shall I be proud? I was dead, my heart hard,
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and had not the Spirit come and breathed upon my soul, I had never been able to pray again,
and had not the Spirit come and breathed upon my soul, I had never been able to pray again,
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but had been lock'd up for ever: and shall I be proud? Observe the In-comes of the Spirit;
but had been locked up for ever: and shall I be proud? Observe the Incomes of the Spirit;
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the way and manner of it;
the Way and manner of it;
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be much in this, and you will be able to deny your selves in spiritual things.
be much in this, and you will be able to deny your selves in spiritual things.
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Lastly, Look much into the Gospel: study much the Gospel, and the way of the Gospel.
Lastly, Look much into the Gospel: study much the Gospel, and the Way of the Gospel.
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The more you see an Humble Christ, the more you will learn Humility:
The more you see an Humble christ, the more you will Learn Humility:
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Where shall you see an humble Christ, but in the Gospel? The more you see a Self-denying Christ, the more you will learn Self-denial:
Where shall you see an humble christ, but in the Gospel? The more you see a Self-denying christ, the more you will Learn Self-denial:
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And where shall you reade of a Self-denying Christ, but in the Gospel? The more ye see the Free,
And where shall you read of a Self-denying christ, but in the Gospel? The more you see the Free,
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and Rich grace of God, the more you will deny your selves in spiritual things:
and Rich grace of God, the more you will deny your selves in spiritual things:
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And where shall ye see the Free-grace of God, but in the Gospel? The more Faith ye have, the more you will deny your selves in Spiritual things:
And where shall you see the Free grace of God, but in the Gospel? The more Faith you have, the more you will deny your selves in Spiritual things:
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And where shall ye get faith, but in the preaching of the Gospel, and in studying of the Gospel? This grace of Humility and Self-denyal in spiritual things, grows only in the garden of the Gospel, in the bed of the Gospel. There is a Field-Humility;
And where shall you get faith, but in the preaching of the Gospel, and in studying of the Gospel? This grace of Humility and Self-denial in spiritual things, grows only in the garden of the Gospel, in the Bed of the Gospel. There is a Field-Humility;
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and there is a Common, or a Field-Self-Denial, as I may so speak. As ye see it is with your Flowers, and Herbs: There is a garden-Tyme; and there is a Field-Tyme; there is a Garden-Rose; and there is a Field-Rose: there is a Garden-Hony-suckle; and there is a Field-Hony-suckle:
and there is a Common, or a Field-Self-Denial, as I may so speak. As you see it is with your Flowers, and Herbs: There is a garden-Tyme; and there is a Field-Tyme; there is a Garden-Rose; and there is a Field-Rose: there is a Garden-Hony-suckle; and there is a Field-Hony-suckle:
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So there is a Field-Self-Denial, that grows among Heathen, and among Moral people, that can deny themselves of this or that particular thing;
So there is a Field-Self-Denial, that grows among Heathen, and among Moral people, that can deny themselves of this or that particular thing;
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their Appetite, Cloathing, or now and then their Company. And there is a Gospel-Self-Denial, a Mysterious Self-Denial:
their Appetite, Clothing, or now and then their Company. And there is a gospel-self-denial, a Mysterious Self-Denial:
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But this Self-Denial in spiritual things, grows no where but in the Garden of the Gospel, there thou shalt see an Humble Christ, and become Humble:
But this Self-Denial in spiritual things, grows no where but in the Garden of the Gospel, there thou shalt see an Humble christ, and become Humble:
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There thou shalt see a Self-Denying Christ, and become Self-Denying. Therefore, study the Gospel, and study the way of the Gospel;
There thou shalt see a Self-Denying christ, and become Self-Denying. Therefore, study the Gospel, and study the Way of the Gospel;
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You that have walked in a Legal-way, study the Gospel, and the way of the Gospel.
You that have walked in a Legal way, study the Gospel, and the Way of the Gospel.
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I tell you in the words of the Apostle; If the Gospel be hid, it is hid to them that perish:
I tell you in the words of the Apostle; If the Gospel be hid, it is hid to them that perish:
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If the Gospel, and the way of the Gospel be hid, it is hid to them that perish. If the Gospel, and the Way of the Gospel be hid, it is hid to them that perish.
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And therefore, go unto the Lord, and beseech him to open to you the way of the Gospel:
And Therefore, go unto the Lord, and beseech him to open to you the Way of the Gospel:
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and in this Gospel, you shall be able to learn this Self-denial, and be able to say,
and in this Gospel, you shall be able to Learn this Self-denial, and be able to say,
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as here the Apostle, I live, yet not I, but Christ liveth in me.
as Here the Apostle, I live, yet not I, but christ lives in me.
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SERMON IV. GALATIANS, 2. part of the 20. vers. — Nevertheless I live, yet not I, but Christ liveth in me.
SERMON IV. GALATIANS, 2. part of the 20. vers. — Nevertheless I live, yet not I, but christ lives in me.
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IN these words, ye have another Property of our Spiritual life: it is a Christ-Advancing life.
IN these words, you have Another Property of our Spiritual life: it is a Christ-advancing life.
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I live, yet not I, but Christ liveth in me.
I live, yet not I, but christ lives in me.
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the former words, Yet not I, hold forth a Depression, and Annihilation of a mans self in Spiritual things.
the former words, Yet not I, hold forth a Depression, and Annihilation of a men self in Spiritual things.
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These words, But Christ liveth in me, hold forth the Advancings of Jesus Christ.
These words, But christ lives in me, hold forth the Advancings of jesus christ.
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He gives the Power, Strength, and Honor of all unto Jesus Christ, But CHRIST liveth in me.
He gives the Power, Strength, and Honour of all unto jesus christ, But CHRIST lives in me.
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In the words, There are these Three things especially observable: First of al, The Presence of Christ with a Beleever.
In the words, There Are these Three things especially observable: First of all, The Presence of christ with a Believer.
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Christ in me. Secondly, The Efficacie of his presence. He liveth in me. Thirdly, The Constancie of his Effectual presence: christ in me. Secondly, The Efficacy of his presence. He lives in me. Thirdly, The Constancy of his Effectual presence:
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He does not stay for a day, or a night in me, but, He LIƲETH in me.
He does not stay for a day, or a night in me, but, He LIƲETH in me.
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And accordingly, there are Three Doctrines, that these words afford. First. Christ is in all Beleevers.
And accordingly, there Are Three Doctrines, that these words afford. First. christ is in all Believers.
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For he does personate a Beleever all along, when he saies, I. (as ye have heard) Christ is in each Beleever.
For he does personate a Believer all along, when he Says, I (as you have herd) christ is in each Believer.
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Secondly, Christ liveth in all Beleevers. Thirdly, That Christ does live more in a Beleever, than a Beleever doth himself.
Secondly, christ lives in all Believers. Thirdly, That christ does live more in a Believer, than a Believer does himself.
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Yet not I, but Christ liveth in me. I shall speak only unto the former. Christ is in all Beleevers. Christ is in each Beleever.
Yet not I, but christ lives in me. I shall speak only unto the former. christ is in all Believers. christ is in each Believer.
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Every Saint and Child of God, hath Christ within him. Every Saint and Child of God, hath christ within him.
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This Truth was so commonly known in the Apostles time, that he saies unto the Corinthians. Know ye not,
This Truth was so commonly known in the Apostles time, that he Says unto the Corinthians. Know you not,
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how that Christ is in ye, unless ye be reprobates? That is, Unless ye be reprobates, ye may know that Christ is in you.how that christ is in you, unless you be Reprobates? That is, Unless you be Reprobates, you may know that christ is in you.
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So our saviour Christ himself, in that book of John, He that eateth my flesh, and drinketh my blood, dwelleth (or abideth) in me, and I in him.
So our Saviour christ himself, in that book of John, He that Eateth my Flesh, and Drinketh my blood, dwells (or Abideth) in me, and I in him.
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And so often in the 14, 15, and 16. chapters o• J•hn, Christ speaks to this purpose:
And so often in the 14, 15, and 16. Chapters o• J•hn, christ speaks to this purpose:
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I in you, and you in me. I in you, and you in me.
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So that the Scripture is full of this, Christ is in all Beleevers, Christ is in each Beleever.
So that the Scripture is full of this, christ is in all Believers, christ is in each Believer.
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For the clearing of this great Truth. We must First enquire, How Christ may be said to be in a Beleever?
For the clearing of this great Truth. We must First inquire, How christ may be said to be in a Believer?
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And for that, ye must know, That as God is in the World, and the things of the World several waies, So Christ is in Beleevers.
And for that, you must know, That as God is in the World, and the things of the World several ways, So christ is in Believers.
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First, God is in the World, and the things of the World, In regard of his Power.
First, God is in the World, and the things of the World, In regard of his Power.
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He is in all the World: as we say a King is in all his Kingdom;
He is in all the World: as we say a King is in all his Kingdom;
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because his Power extendeth to all his Kingdom.
Because his Power extendeth to all his Kingdom.
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And so, God is in all the World, because his Power extendeth to all the World.
And so, God is in all the World, Because his Power extendeth to all the World.
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And thus Jesus Christ is in a Beleever. But this is not all.
And thus jesus christ is in a Believer. But this is not all.
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Secondly, God is in the World, and in the things of the World, By way of Presence. Whither shall I go from thy presence? (saies the Psalmist) if I go up into heaven, thou art there &c. And thus also Jesus Christ is in the heart of a Beleever.
Secondly, God is in the World, and in the things of the World, By Way of Presence. Whither shall I go from thy presence? (Says the Psalmist) if I go up into heaven, thou art there etc. And thus also jesus christ is in the heart of a Believer.
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But yet this is not all.
But yet this is not all.
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Thirdly, God is said to be in the World, and in the things of the World, In regard of his Essnece;
Thirdly, God is said to be in the World, and in the things of the World, In regard of his Essnece;
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Essentially present unto all the World. For every Attribute of God is like unto God; his Attributes are all infinite, He is infinite in Wisdom, Justice, Power, and Mercy:
Essentially present unto all the World. For every Attribute of God is like unto God; his Attributes Are all infinite, He is infinite in Wisdom, justice, Power, and Mercy:
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and so, he is infinite in his Essence, and therefore Essentially present unto all the World.
and so, he is infinite in his Essence, and Therefore Essentially present unto all the World.
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And thus also, Christ is in the heart of a Beleever, as God, so is Christ.
And thus also, christ is in the heart of a Believer, as God, so is christ.
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But yet this is not all. Fourthly.
But yet this is not all. Fourthly.
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God is said to be in the World, and the things of the World, By way of special manifestation.
God is said to be in the World, and the things of the World, By Way of special manifestation.
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And so God was in the Temple, not because his Essence was more in the Temple than in another place;
And so God was in the Temple, not Because his Essence was more in the Temple than in Another place;
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but he was in the Temple by way of Manifestation of Himself unto his People there.
but he was in the Temple by Way of Manifestation of Himself unto his People there.
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And thus also, Jesus Christ is in the hearts of those that are beleevers, specially manifesting,
And thus also, jesus christ is in the hearts of those that Are believers, specially manifesting,
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and revealing himself there unto them. But yet this is not all neither. Fiftly.
and revealing himself there unto them. But yet this is not all neither. Fifty.
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God is said to be in a Creature, By way of Personal Ʋnion, being Personally United to him.
God is said to be in a Creature, By Way of Personal Ʋnion, being Personally United to him.
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As when the Deity by the second Person, was united unto our Nature, unto flesh:
As when the Deity by the second Person, was united unto our Nature, unto Flesh:
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God was in Christ, in whom the fulness of the Deity dwells bodily, saies the Apostle.
God was in christ, in whom the fullness of the Deity dwells bodily, Says the Apostle.
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And thus, in a Spiritual, and Mystical way and manner, Christ is in all Beleevers by his Spirit, the third Person:
And thus, in a Spiritual, and Mystical Way and manner, christ is in all Believers by his Spirit, the third Person:
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not only the Graces of Christ, but Christ Himself, in and by Spirit, is in the heart of a Beleever;
not only the Graces of christ, but christ Himself, in and by Spirit, is in the heart of a Believer;
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I say, Christ by his Spirit.
I say, christ by his Spirit.
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And therefore Chrysostom observes, Whereas it is said, in the 8. of the Romans, and the 9. verse, That, if the Spirit of God dwell in ye:
And Therefore Chrysostom observes, Whereas it is said, in the 8. of the Roman, and the 9. verse, That, if the Spirit of God dwell in you:
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at the 10. verse following, it is said, If Christ be in you, Those two being made one, one being put for the other.
At the 10. verse following, it is said, If christ be in you, Those two being made one, one being put for the other.
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Now I say, That Christ that is in a Beleever, is not the Habit of grace only, which the Saints have in their souls,
Now I say, That christ that is in a Believer, is not the Habit of grace only, which the Saints have in their Souls,
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but Christ Himself by his Spirit.
but christ Himself by his Spirit.
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And therefore if ye look into that 5. chapter to the Romans, ye shall find, That besides the Grace of the Spirit, the Spirit it Self is said to be given unto us.
And Therefore if you look into that 5. chapter to the Roman, you shall find, That beside the Grace of the Spirit, the Spirit it Self is said to be given unto us.
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verse the 5. Because the love of God is shed abroad in our hearts, by the holy Ghost which is given unto us.
verse the 5. Because the love of God is shed abroad in our hearts, by the holy Ghost which is given unto us.
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Not only the Grace of the holy Ghost given unto us, and shed abroad in our hearts:
Not only the Grace of the holy Ghost given unto us, and shed abroad in our hearts:
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but the Spirit it Self which is given unto us.
but the Spirit it Self which is given unto us.
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And so in that 16. chapter of John, where the Lord promises to send the Comforter.
And so in that 16. chapter of John, where the Lord promises to send the Comforter.
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He shall teach ye (saies Christ) and he shall teach ye all things; He shall teach you (Says christ) and he shall teach you all things;
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and he will shew unto ye things to come, verse the 13. But the Habits of grace cannot teach a man,and he will show unto you things to come, verse the 13. But the Habits of grace cannot teach a man,
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and shew him things to come.
and show him things to come.
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And what shall he teach? verse the 13. Whatsoever he shall hear, that he shall speak.
And what shall he teach? verse the 13. Whatsoever he shall hear, that he shall speak.
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This is the Comforter, this is the Spirit.
This is the Comforter, this is the Spirit.
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Now the Habits of grace does not thus speak, and hear, and therefore certainly, the Spirit of Christ is in the hearts of Gods people,
Now the Habits of grace does not thus speak, and hear, and Therefore Certainly, the Spirit of christ is in the hearts of God's people,
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and in the hearts of Beleevers;
and in the hearts of Believers;
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it's more than the bare Habit of grace, the gifts and the graces of the Spirit.
it's more than the bore Habit of grace, the Gifts and the graces of the Spirit.
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And to this purpose it's clearly spoken by the Apostle, in the 8. chapter of the Epistle to the Romans, and the 11. verse, But if the Spirit of Him that raised up Jesus from the dead, dwell in you:
And to this purpose it's clearly spoken by the Apostle, in the 8. chapter of the Epistle to the Roman, and the 11. verse, But if the Spirit of Him that raised up jesus from the dead, dwell in you:
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He that raised up Christ from the dead, shall also quicken your mortal bodies, by His Spirit that dwelleth in you. He that raised up christ from the dead, shall also quicken your Mortal bodies, by His Spirit that dwells in you.
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This spirit cannot be meant Habitual grace.
This Spirit cannot be meant Habitual grace.
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But if the Spirit of Him that raised up Jesus from the dead, dwell in you.
But if the Spirit of Him that raised up jesus from the dead, dwell in you.
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So that plainly then, in a Spiritual, and Mistical way, Christ is in each Beleever by his Spirit:
So that plainly then, in a Spiritual, and Mystical Way, christ is in each Believer by his Spirit:
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and this Christ in a Beleever, is not the Gifts and the Graces of the Spirit,
and this christ in a Believer, is not the Gifts and the Graces of the Spirit,
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but Christ Himself by his Spirit. This I confesse rises high; but herein I am not alone:
but christ Himself by his Spirit. This I confess rises high; but herein I am not alone:
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divers School-men, and Fathers; and of our own Divines concurring with me.
diverse Schoolmen, and Father's; and of our own Divines concurring with me.
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The Reverend Mr. Perkins, it was his speech, That the Person of a Beleever, is united to the Person of Christ.
The Reverend Mr. Perkins, it was his speech, That the Person of a Believer, is united to the Person of christ.
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But I shall give you the words of an Eminent Preacher, that is now in Heaven,
But I shall give you the words of an Eminent Preacher, that is now in Heaven,
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as we have them in the Works that he hath left.
as we have them in the Works that he hath left.
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Saies he, It hath been a great Dispute among the School-men, Whether a Beleever does receive the holy Ghost it Self, or only the Gifts and Graces of the holy Ghost:
Says he, It hath been a great Dispute among the Schoolmen, Whither a Believer does receive the holy Ghost it Self, or only the Gifts and Graces of the holy Ghost:
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But (saies he) it is a Question, where there needs be no Question; and Dispute, where there needs no Dispute:
But (Says he) it is a Question, where there needs be no Question; and Dispute, where there needs no Dispute:
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for the Scripture is clear, That we do not only receive the Gifts and the Graces of the holy Ghost,
for the Scripture is clear, That we do not only receive the Gifts and the Graces of the holy Ghost,
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but the holy Ghost it Self, for are we not said to be, the Temple of the holy Ghost? and this sets out the abundant Kindness, and Goodness of God:
but the holy Ghost it Self, for Are we not said to be, the Temple of the holy Ghost? and this sets out the abundant Kindness, and goodness of God:
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As (saies he yet) it is more Kindness to give a man Fruit and the Tree,
As (Says he yet) it is more Kindness to give a man Fruit and the Tree,
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than to give him barely the Fruit:
than to give him barely the Fruit:
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So it is abundantly more grace in God, to give a man the holy Ghost it Self, rather than to give him only the Gifts and the Graces of the holy Ghost.
So it is abundantly more grace in God, to give a man the holy Ghost it Self, rather than to give him only the Gifts and the Graces of the holy Ghost.
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And indeed, What greater Comfort can there be than this? That Beleevers are not only made partakers of the Gifts and Graces of the holy Ghost,
And indeed, What greater Comfort can there be than this? That Believers Are not only made partakers of the Gifts and Graces of the holy Ghost,
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but of Christ Himself, Christ really in all Beleevers, by his Spirit?
but of christ Himself, christ really in all Believers, by his Spirit?
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You will say unto me, But how can this be? we have ordinarily understood it otherwaies,
You will say unto me, But how can this be? we have ordinarily understood it otherways,
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and so we have heard it preached too, That Christ in a Beleever, is nothing else but the Grace of Christ; and the Spirit in a Beleever, is nothing else but the Gifts, Graces, and Operations of the Spirit: and indeed,
and so we have herd it preached too, That christ in a Believer, is nothing Else but the Grace of christ; and the Spirit in a Believer, is nothing Else but the Gifts, Graces, and Operations of the Spirit: and indeed,
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how can it be otherwaies? For if Christ be really united unto each Beleever, really in a Beleever by his Spirit,
how can it be otherways? For if christ be really united unto each Believer, really in a Believer by his Spirit,
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and so made one with him; then a Beleever may say, I am Christ, and I am the Spirit;
and so made one with him; then a Believer may say, I am christ, and I am the Spirit;
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Which is Montanisme, and which is Blasphemy:Which is Montanism, and which is Blasphemy:
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and therefore, how can this be, that Christ is really united to each Beleever by his Spirit, and Therefore, how can this be, that christ is really united to each Believer by his Spirit,
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and really in a Beleever by his Spirit? I confess this is very hard to understand:and really in a Believer by his Spirit? I confess this is very hard to understand:
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and when I consider the In-Being of Christ in a Beleever, I remember that story that is written concerning Austin; That walking by the Sea-side, he saw a Boy take a Mussel-shell,
and when I Consider the Inbeing of christ in a Believer, I Remember that story that is written Concerning Austin; That walking by the Seaside, he saw a Boy take a Mussel shell,
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and go to the Sea, carrying water with his Mussel-shell into a Ditch that was by, out of the Sea into the small trench:
and go to the Sea, carrying water with his Mussel shell into a Ditch that was by, out of the Sea into the small trench:
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He asked the Boy, what he would do? Saies he, I will empty all the Sea into that Ditch:
He asked the Boy, what he would do? Says he, I will empty all the Sea into that Ditch:
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And he Smiles, and told him he could not do it:
And he Smiles, and told him he could not do it:
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Saies he, No more able are you, with the Mussel-shel of your Understanding, to carry out the Ocean of the Trinity in a small Tractate and Discourse of your own.
Says he, No more able Are you, with the Mussel-shel of your Understanding, to carry out the Ocean of the Trinity in a small Tractate and Discourse of your own.
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And what is our Understanding, but as a little Mussel-shell in regard of Christ, and the glory of the Trinity? Surely, we are not able with this little Mussel-shell,
And what is our Understanding, but as a little Mussel shell in regard of christ, and the glory of the Trinity? Surely, we Are not able with this little Mussel shell,
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for to carry out all the depth of this Truth in a small Discourse. But it is a great Mystery.
for to carry out all the depth of this Truth in a small Discourse. But it is a great Mystery.
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Are ye able to tell me, How the Child is formed in the Mothers womb? Or, are ye able to tell me,
are you able to tell me, How the Child is formed in the Mother's womb? Or, Are you able to tell me,
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How the Soul is United to the Body? Who then can tell exactly, How Christ is United to the soul of a Beleever? 'Tis a great Mysterie, one of the great Mysteries of the Gospel.
How the Soul is United to the Body? Who then can tell exactly, How christ is United to the soul of a Believer? It's a great Mystery, one of the great Mysteres of the Gospel.
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But because our Saviour hath said, Ʋnto you it is given to know the Mysteries of the Kingdom,
But Because our Saviour hath said, Ʋnto you it is given to know the Mysteres of the Kingdom,
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and to others it is not; Therefore we should all labor to understand it.and to Others it is not; Therefore we should all labour to understand it.
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And that ye may not be mis-led herein (as divers of late have been) into strange kind of Blasphemous speeches:
And that you may not be misled herein (as diverse of late have been) into strange kind of Blasphemous Speeches:
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I shall give you these Three or Four Propositions, or Distinctions about it.
I shall give you these Three or Four Propositions, or Distinctions about it.
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First of all, You must-know, That though Christ be really united unto each Beleever, yet this Unition,
First of all, You must-know, That though christ be really united unto each Believer, yet this Unition,
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or Union is a Voluntary act, and not a Natural act, and so Christ may Unite himself unto the soul,
or union is a Voluntary act, and not a Natural act, and so christ may Unite himself unto the soul,
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so far as it pleases himself: It is not a Natural act, but a Voluntary act;
so Far as it Pleases himself: It is not a Natural act, but a Voluntary act;
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and being an act wherein he is free, he may Unite himself unto the soul, so far as he pleases, and no farther.
and being an act wherein he is free, he may Unite himself unto the soul, so Far as he Pleases, and no farther.
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Now the Lord Jesus Christ, hath not united himself so far unto the soul of a Beleever, that a Beleever should say, I am Christ, and I am the Spirit:
Now the Lord jesus christ, hath not united himself so Far unto the soul of a Believer, that a Believer should say, I am christ, and I am the Spirit:
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for, then a Beleever were to be Worshipped as well as Christ, if he were Christ. Secondly.
for, then a Believer were to be Worshipped as well as christ, if he were christ. Secondly.
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You must know this, That there is a great-deal of difference, between joyning unto another, by way of Contact, or Touching; and joyning unto another, by way of Composition. As for Example, The Sea and the Land, they are joyned together, they are united:
You must know this, That there is a great-deal of difference, between joining unto Another, by Way of Contact, or Touching; and joining unto Another, by Way of Composition. As for Exampl, The Sea and the Land, they Are joined together, they Are united:
pn22 vmb vvi d, cst pc-acp vbz dt j pp-f n1, p-acp vvg p-acp j-jn, p-acp n1 pp-f n1, cc vvg; cc vvg p-acp j-jn, p-acp n1 pp-f n1. c-acp p-acp n1, dt n1 cc dt n1, pns32 vbr vvn av, pns32 vbr vvn:
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but how? not by way of Composition, but by way of Contact; the Sea touches the Land, & the Land touches the Sea:
but how? not by Way of Composition, but by Way of Contact; the Sea touches the Land, & the Land touches the Sea:
cc-acp q-crq? xx p-acp n1 pp-f n1, cc-acp p-acp n1 pp-f n1; dt n1 vvz dt n1, cc dt n1 vvz dt n1:
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yet the Land cannot say, I am the Sea; nor the Sea cannot say, I am the Land:
yet the Land cannot say, I am the Sea; nor the Sea cannot say, I am the Land:
av dt n1 vmbx vvi, pns11 vbm dt n1; ccx dt n1 vmbx vvi, pns11 vbm dt n1:
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Why? because it is an Union only by Contact, by Touching, and not by Composition, one being compounded of the other.
Why? Because it is an union only by Contact, by Touching, and not by Composition, one being compounded of the other.
q-crq? c-acp pn31 vbz dt n1 av-j p-acp n1, p-acp vvg, cc xx p-acp n1, pi vbg vvn pp-f dt j-jn.
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So the Union that is between Christ and a Beleever, it is by way of Spiritual Contact;
So the union that is between christ and a Believer, it is by Way of Spiritual Contact;
np1 dt n1 cst vbz p-acp np1 cc dt n1, pn31 vbz p-acp n1 pp-f j n1;
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Christ touching the soul by his Spirit; and the soul touching Christ by faith. I say, it is a Union by way of Spiritual Contact, and Touching; and not by Composition;
christ touching the soul by his Spirit; and the soul touching christ by faith. I say, it is a union by Way of Spiritual Contact, and Touching; and not by Composition;
np1 vvg dt n1 p-acp po31 n1; cc dt n1 vvg np1 p-acp n1. pns11 vvb, pn31 vbz dt n1 p-acp n1 pp-f j n1, cc vvg; cc xx p-acp n1;
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and therefore a Beleever cannot say, that I am Christ, and I am the Spirit. Thirdly.
and Therefore a Believer cannot say, that I am christ, and I am the Spirit. Thirdly.
cc av dt n1 vmbx vvi, cst pns11 vbm np1, cc pns11 vbm dt n1. ord.
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1503
You must know, There is a Two-fold In-being. One whereby Essences are applyed unto each other;
You must know, There is a Twofold Inbeing. One whereby Essences Are applied unto each other;
pn22 vmb vvi, pc-acp vbz dt n1 j. crd c-crq n2 vbr vvd p-acp d n-jn;
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and another, whereby Essences are mixt together. I'le make it as plain as I can, thus:
and Another, whereby Essences Are mixed together. I'll make it as plain as I can, thus:
cc j-jn, c-crq n2 vbr vvn av. pns11|vmb vvi pn31 p-acp j c-acp pns11 vmb, av:
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1505
Ye see in a heap of Stone, and Wheat, they both make but one heap:
You see in a heap of Stone, and Wheat, they both make but one heap:
pn22 vvb p-acp dt n1 pp-f n1, cc n1, pns32 d vvi p-acp crd n1:
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and the Stone may say, I am in this heap, and the Wheat may say, I am in this heap;
and the Stone may say, I am in this heap, and the Wheat may say, I am in this heap;
cc dt n1 vmb vvi, pns11 vbm p-acp d n1, cc dt n1 vmb vvi, pns11 vbm p-acp d n1;
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but the Stone cannot say, I am the Wheat; nor the Wheat cannot say I am the Stone:
but the Stone cannot say, I am the Wheat; nor the Wheat cannot say I am the Stone:
cc-acp dt n1 vmbx vvi, pns11 vbm dt n1; ccx dt n1 vmbx vvi pns11 vbm dt n1:
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Why? because though they be united, and joyned together in one heap, it is by way of Application of one Essence unto another, one being applied unto another.
Why? Because though they be united, and joined together in one heap, it is by Way of Application of one Essence unto Another, one being applied unto Another.
q-crq? c-acp cs pns32 vbb vvn, cc vvn av p-acp crd n1, pn31 vbz p-acp n1 pp-f n1 pp-f crd n1 p-acp j-jn, pi vbg vvn p-acp j-jn.
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But now, take Water and Wine, and mingle them together, and there every part may say, I am Water, and I am Wine:
But now, take Water and Wine, and mingle them together, and there every part may say, I am Water, and I am Wine:
p-acp av, vvb n1 cc n1, cc vvi pno32 av, cc a-acp d n1 vmb vvi, pns11 vbm n1, cc pns11 vbm n1:
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Why? because there is an Union by way of Mixture. Now there is a great Union between Christ and a Beleeving soul:
Why? Because there is an union by Way of Mixture. Now there is a great union between christ and a Believing soul:
q-crq? c-acp pc-acp vbz dt n1 p-acp n1 pp-f n1. av a-acp vbz dt j n1 p-acp np1 cc dt j-vvg n1:
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yet a beleeving soul though he be really united to Christ by the Spirit, cannot say, I am Christ, or I am the Spirit:
yet a believing soul though he be really united to christ by the Spirit, cannot say, I am christ, or I am the Spirit:
av dt j-vvg n1 cs pns31 vbb av-j vvn p-acp np1 p-acp dt n1, vmbx vvi, pns11 vbm np1, cc pns11 vbm dt n1:
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Why? because it is an Union by way of Application, and not by way of Mixture,
Why? Because it is an union by Way of Application, and not by Way of Mixture,
q-crq? c-acp pn31 vbz dt n1 p-acp n1 pp-f n1, cc xx p-acp n1 pp-f n1,
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as Wine and Water mingled together:
as Wine and Water mingled together:
c-acp n1 cc n1 vvn av:
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if it were an Union by way of Essences, then a beleever might say, I am Christ, and I am the Spirit:
if it were an union by Way of Essences, then a believer might say, I am christ, and I am the Spirit:
cs pn31 vbdr dt n1 p-acp n1 pp-f n2, cs dt n1 vmd vvi, pns11 vbm np1, cc pns11 vbm dt n1:
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but it is an Union by way of Application, a beleever being applied to Christ, and Christ applied unto a beleever. Fourthly.
but it is an union by Way of Application, a believer being applied to christ, and christ applied unto a believer. Fourthly.
cc-acp pn31 vbz dt n1 p-acp n1 pp-f n1, dt n1 vbg vvn p-acp np1, cc np1 vvd p-acp dt n1. ord.
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You must know this, That there is a great-deal of difference between the In-being of a Spiritual thing in a Material;
You must know this, That there is a great-deal of difference between the Inbeing of a Spiritual thing in a Material;
pn22 vmb vvi d, cst pc-acp vbz dt j pp-f n1 p-acp dt j pp-f dt j n1 p-acp dt n-jn;
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and the In-being of one Material, or Corporial thing in another.
and the Inbeing of one Material, or Corporeal thing in Another.
cc dt j pp-f crd j-jn, cc j n1 p-acp j-jn.
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1518
I shall make it as plain as I can, and it will be of concernment to you.
I shall make it as plain as I can, and it will be of concernment to you.
pns11 vmb vvi pn31 p-acp j c-acp pns11 vmb, cc pn31 vmb vbi pp-f n1 p-acp pn22.
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1519
Take a body now, and let that be mixt with another, and each part may say, I am that which I am joyned to:
Take a body now, and let that be mixed with Another, and each part may say, I am that which I am joined to:
vvb dt n1 av, cc vvb d vbi vvn p-acp j-jn, cc d n1 vmb vvi, pns11 vbm d r-crq pns11 vbm vvn p-acp:
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but take the Spirit, or a Spiritual Being, and let that be mixt with a more Material Being;
but take the Spirit, or a Spiritual Being, and let that be mixed with a more Material Being;
cc-acp vvb dt n1, cc dt j vbg, cc vvb d vbi vvn p-acp dt av-dc j-jn vbg;
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and then the Material Being cannot say, I am the Spirit; and the Spirit, I am the Matter.
and then the Material Being cannot say, I am the Spirit; and the Spirit, I am the Matter.
cc av dt n-jn vbg vmbx vvi, pns11 vbm dt n1; cc dt n1, pns11 vbm dt n1.
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1522
As now ye see in the great Union between the Soul, and the Body: the Soul is in every part of a man, tota in toto; the Soul (saies the Philosopher) is wholly in every part;
As now you see in the great union between the Soul, and the Body: the Soul is in every part of a man, tota in toto; the Soul (Says the Philosopher) is wholly in every part;
p-acp av pn22 vvb p-acp dt j n1 p-acp dt n1, cc dt n1: dt n1 vbz p-acp d n1 pp-f dt n1, fw-la p-acp fw-la; dt n1 (vvz dt n1) vbz av-jn p-acp d n1;
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the whole soul of man being in every part of the body:
the Whole soul of man being in every part of the body:
dt j-jn n1 pp-f n1 vbg p-acp d n1 pp-f dt n1:
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1524
yet notwithstanding, the Body cannot say, I am the Soul, nor the Soul cannot say, I am the Body,
yet notwithstanding, the Body cannot say, I am the Soul, nor the Soul cannot say, I am the Body,
av a-acp, dt n1 vmbx vvi, pns11 vbm dt n1, ccx dt n1 vmbx vvi, pns11 vbm dt n1,
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1525
because they are thus united together.
Because they Are thus united together.
c-acp pns32 vbr av vvn av.
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1526
Why? because here is an Union of a Spiritual thing with a more Material, which does keep the Natures distinct.
Why? Because Here is an union of a Spiritual thing with a more Material, which does keep the Nature's distinct.
q-crq? c-acp av vbz dt n1 pp-f dt j n1 p-acp dt av-dc j-jn, r-crq vdz vvi dt ng1 j.
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1527
Or thus, give me leave to expresse it to ye: Iron and Fire being joyned together, your Fire is in every part of the Iron;
Or thus, give me leave to express it to you: Iron and Fire being joined together, your Fire is in every part of the Iron;
cc av, vvb pno11 n1 pc-acp vvi pn31 p-acp pn22: n1 cc n1 vbg vvn av, po22 n1 vbz p-acp d n1 pp-f dt n1;
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1528
and yet notwithstanding, though the Fire be in every part of the Iron, the Iron cannot say, I am the Fire;
and yet notwithstanding, though the Fire be in every part of the Iron, the Iron cannot say, I am the Fire;
cc av a-acp, cs dt n1 vbb p-acp d n1 pp-f dt n1, dt n1 vmbx vvi, pns11 vbm dt n1;
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1529
nor the Fire cannot say, I am the Iron:
nor the Fire cannot say, I am the Iron:
ccx dt n1 vmbx vvi, pns11 vbm dt n1:
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1530
Why? because here is a more Spiritual Body, in a more Material Body, and so the Natures are kept distinct.
Why? Because Here is a more Spiritual Body, in a more Material Body, and so the Nature's Are kept distinct.
q-crq? c-acp av vbz dt av-dc j n1, p-acp dt av-dc j-jn n1, cc av dt n2 vbr vvn j.
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1531
Or if you will, yet farther: Ye see the Light in the Air;
Or if you will, yet farther: You see the Light in the Air;
cc cs pn22 vmb, av jc: pn22 vvb dt n1 p-acp dt n1;
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1532
the Light is more Spiritual than the Air, and the Light is in every part of the Air;
the Light is more Spiritual than the Air, and the Light is in every part of the Air;
dt n1 vbz av-dc j cs dt n1, cc dt n1 vbz p-acp d n1 pp-f dt n1;
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1533
yet notwithstanding, the Air cannot say, I am the Light, nor the Light cannot say, I am the Air;
yet notwithstanding, the Air cannot say, I am the Light, nor the Light cannot say, I am the Air;
av a-acp, dt n1 vmbx vvi, pns11 vbm dt n1, ccx dt n1 vmbx vvi, pns11 vbm dt n1;
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but these two are kept distinct:
but these two Are kept distinct:
cc-acp d crd vbr vvn j:
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1535
Why? because here is an Union of that which is more Spiritual, unto that which is more Materiall.
Why? Because Here is an union of that which is more Spiritual, unto that which is more Material.
q-crq? c-acp av vbz dt n1 pp-f d r-crq vbz av-dc j, p-acp d r-crq vbz av-dc j-jn.
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1536
So I say here, Though Christ be really United unto each Beleever; yet notwithstanding, the soul of a Belever is more Material;
So I say Here, Though christ be really United unto each Believer; yet notwithstanding, the soul of a Believer is more Material;
av pns11 vvb av, cs np1 vbi av-j vvn p-acp d n1; av a-acp, dt n1 pp-f dt n1 vbz av-dc j-jn;
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1537
though not in it self Material, yet in respect of Christ, the soul is a grosse Nature in regard of the Spirit of Chirst;
though not in it self Material, yet in respect of christ, the soul is a gross Nature in regard of the Spirit of Christ;
cs xx p-acp pn31 n1 j-jn, av p-acp n1 pp-f np1, dt n1 vbz dt j n1 p-acp n1 pp-f dt n1 pp-f n1;
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1538
and being thus (therefore) united, these Natures are kept distinct;
and being thus (Therefore) united, these Nature's Are kept distinct;
cc vbg av (av) vvn, d n2 vbr vvn j;
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1539
the Spirit of Christ is kept distinct from the Nature of the soul, and the soul from the Nature of the Spirit:
the Spirit of christ is kept distinct from the Nature of the soul, and the soul from the Nature of the Spirit:
dt n1 pp-f np1 vbz vvn j p-acp dt n1 pp-f dt n1, cc dt n1 p-acp dt n1 pp-f dt n1:
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1540
and therefore, the soul of a Beleever, though united really unto Christ by the Spirit, cannot say, I am the Spirit, or I am Christ.
and Therefore, the soul of a Believer, though united really unto christ by the Spirit, cannot say, I am the Spirit, or I am christ.
cc av, dt n1 pp-f dt n1, cs vvn av-j p-acp np1 p-acp dt n1, vmbx vvi, pns11 vbm dt n1, cc pns11 vbm np1.
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1541
But if we look (will some say) into the 17. chapter of John, our Lord and Saviour Christ seems to speak this way ( at the 20, and 21. verses ) Neither pray I for these alone, (saies he) but for them also which shall beleeve on me through their word:But if we look (will Some say) into the 17. chapter of John, our Lord and Saviour christ seems to speak this Way (At the 20, and 21. Verses) Neither prey I for these alone, (Says he) but for them also which shall believe on me through their word:
cc-acp cs pns12 vvb (n1 d vvb) p-acp dt crd n1 pp-f np1, po12 n1 cc n1 np1 vvz pc-acp vvi d n1 (p-acp dt crd, cc crd n2) dx n1 pns11 p-acp d j, (vvz pns31) p-acp p-acp pno32 av r-crq vmb vvi p-acp pno11 p-acp po32 n1:
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That they all may be one;
That they all may be one;
cst pns32 d vmb vbi crd;
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as thou Father art in me, and I in thee, that they also may be one in us.
as thou Father art in me, and I in thee, that they also may be one in us.
c-acp pns21 n1 n1 p-acp pno11, cc pns11 p-acp pno21, cst pns32 av vmb vbi pi p-acp pno12.
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Here Christ prayes, That Beleevers may be one with him, as he and the Father were one: Here christ prays, That Believers may be one with him, as he and the Father were one:
av np1 vvz, cst n2 vmb vbi pi p-acp pno31, c-acp pns31 cc dt n1 vbdr crd:
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but if Christ be really united to each Beleever by his Spirit; What difference is there between this Ʋnion, and the Hypostatical Ʋnion:
but if christ be really united to each Believer by his Spirit; What difference is there between this Ʋnion, and the Hypostatical Ʋnion:
cc-acp cs np1 vbi av-j vvn p-acp d n1 p-acp po31 n1; q-crq n1 vbz a-acp p-acp d n1, cc dt j n1:
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1546
the second Person was united unto our Nature, to our Flesh;
the second Person was united unto our Nature, to our Flesh;
dt ord n1 vbds vvn p-acp po12 n1, p-acp po12 n1;
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1547
and if now Christ be united unto a Beleever by his Spirit, which is the Third Person;
and if now christ be united unto a Believer by his Spirit, which is the Third Person;
cc cs av np1 vbb vvn p-acp dt n1 p-acp po31 n1, r-crq vbz dt ord n1;
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What is the difference between the Hypostatical Ʋnion, and the Ʋnion of a Beleever with Christ by the Spirit? Much every way.What is the difference between the Hypostatical Ʋnion, and the Ʋnion of a Believer with christ by the Spirit? Much every Way.
q-crq vbz dt n1 p-acp dt j n1, cc dt n1 pp-f dt n1 p-acp np1 p-acp dt n1? d d n1.
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For take a Beleever, and though Christ be United unto a Beleever really by his Spirit;
For take a Believer, and though christ be United unto a Believer really by his Spirit;
p-acp vvi dt n1, cc cs np1 vbb vvn p-acp dt n1 av-j p-acp po31 n1;
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1550
yet notwithstanding, the Beleever is not said to be Assumed, the Spirit doth not Assume the heart of a Beleever,
yet notwithstanding, the Believer is not said to be Assumed, the Spirit does not Assume the heart of a Believer,
av a-acp, dt n1 vbz xx vvn pc-acp vbi vvn, dt n1 vdz xx vvb dt n1 pp-f dt n1,
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1551
as the second Person did Assume our flesh;
as the second Person did Assume our Flesh;
c-acp dt ord n1 vdd vvb po12 n1;
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1552
and though we are united unto Christ by the spirit, yet not said to be Assumed by the spirit.
and though we Are united unto christ by the Spirit, yet not said to be Assumed by the Spirit.
cc cs pns12 vbr vvn p-acp np1 p-acp dt n1, av xx vvn pc-acp vbi vvn p-acp dt n1.
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1553
Again, Though Christ be really united unto each Beleever, yet it is no Personal Union, as the Hypostatical Union is.
Again, Though christ be really united unto each Believer, yet it is no Personal union, as the Hypostatical union is.
av, cs np1 vbi av-j vvn p-acp d n1, av pn31 vbz dx j n1, c-acp dt j n1 vbz.
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1554
A man is a Person before he is United so unto Christ by the spirit:
A man is a Person before he is United so unto christ by the Spirit:
dt n1 vbz dt n1 c-acp pns31 vbz vvn av p-acp np1 p-acp dt n1:
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1555
but now Christs Soul and Body, they were not a Person before United unto the Second Person:
but now Christ Soul and Body, they were not a Person before United unto the Second Person:
cc-acp av npg1 n1 cc n1, pns32 vbdr xx dt n1 a-acp vvn p-acp dt ord n1:
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1556
but the Soul and Body of Christ, and the second Person in the Trinitie United together make up one Person.
but the Soul and Body of christ, and the second Person in the Trinity United together make up one Person.
cc-acp dt n1 cc n1 pp-f np1, cc dt ord n1 p-acp dt np1 vvn av vvi a-acp crd n1.
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1557
I say, that is a Personal Union, all making up but one Person.
I say, that is a Personal union, all making up but one Person.
pns11 vvb, cst vbz dt j n1, d vvg a-acp p-acp crd n1.
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But now a Beleever, he is a Person before his Union with Christ by the spirit;
But now a Believer, he is a Person before his union with christ by the Spirit;
p-acp av dt n1, pns31 vbz dt n1 p-acp po31 n1 p-acp np1 p-acp dt n1;
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1559
he is a Person, a Wicked Person, but he is a Person.
he is a Person, a Wicked Person, but he is a Person.
pns31 vbz dt n1, dt j n1, cc-acp pns31 vbz dt n1.
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1560
Again, The Union that is between Christ and a Beleever, it is in respect of the other Union,
Again, The union that is between christ and a Believer, it is in respect of the other union,
av, dt n1 cst vbz p-acp np1 cc dt n1, pn31 vbz p-acp n1 pp-f dt j-jn n1,
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1561
an Accidental Union, Christ United unto the soul by Faith, by the intervening of Grace and Accidents.
an Accidental union, christ United unto the soul by Faith, by the intervening of Grace and Accidents.
dt j n1, np1 vvn p-acp dt n1 p-acp n1, p-acp dt j-vvg pp-f n1 cc n2.
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But now the second Person was United unto our Nature, and unto our Flesh, not by the intervening of any Grace,
But now the second Person was United unto our Nature, and unto our Flesh, not by the intervening of any Grace,
p-acp av dt ord n1 vbds vvn p-acp po12 n1, cc p-acp po12 n1, xx p-acp dt j-vvg pp-f d n1,
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or any Accident, but their Substance was United unto Substance by the Second Person. I say, it was not an Union by the intervening of any Grace:
or any Accident, but their Substance was United unto Substance by the Second Person. I say, it was not an union by the intervening of any Grace:
cc d n1, cc-acp po32 n1 vbds vvn p-acp n1 p-acp dt ord n1. pns11 vvb, pn31 vbds xx dt n1 p-acp dt j-vvg pp-f d n1:
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for though all graces were in Christ, yet the union of the second Person to our flesh, is not by the intervening of any Grace, Faith or the like:
for though all graces were in christ, yet the Union of the second Person to our Flesh, is not by the intervening of any Grace, Faith or the like:
c-acp cs d n2 vbdr p-acp np1, av dt n1 pp-f dt ord n1 p-acp po12 n1, vbz xx p-acp dt j-vvg pp-f d n1, n1 cc dt j:
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but now our union to Christ is by the intervening of Grace, (of faith) and so this union is but an Accidental union in regard of that.
but now our Union to christ is by the intervening of Grace, (of faith) and so this Union is but an Accidental Union in regard of that.
cc-acp av po12 n1 p-acp np1 vbz p-acp dt j-vvg pp-f n1, (pp-f n1) cc av d n1 vbz p-acp dt j n1 p-acp n1 pp-f d.
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Again, Though Christ be united unto all Beleevers by his Spirit;
Again, Though christ be united unto all Believers by his Spirit;
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yet he is so far united unto a beleever, as to make him a member of the Body only:
yet he is so Far united unto a believer, as to make him a member of the Body only:
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But the second Person was United unto our Nature, and unto our flesh to make Christ the Mediator.
But the second Person was United unto our Nature, and unto our Flesh to make christ the Mediator.
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Indeed, if God were United to man for far as to make him Mediator between God and Man,
Indeed, if God were United to man for Far as to make him Mediator between God and Man,
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then he might say, I am God, and I am Christ:
then he might say, I am God, and I am christ:
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but (I say,) this Union being Voluntary, he does so far Unite himself unto the soul of a Beleever,
but (I say,) this union being Voluntary, he does so Far Unite himself unto the soul of a Believer,
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as to make him a Member of the Body only, and not a Mediator.
as to make him a Member of the Body only, and not a Mediator.
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But when the Second Person was United to our Nature, the Union was to make the Person a Mediator.
But when the Second Person was United to our Nature, the union was to make the Person a Mediator.
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And thus ye see, there is a great deal of Difference between that Hypostatical Union, and this Mystical Union of a Beleever.
And thus you see, there is a great deal of Difference between that Hypostatical union, and this Mystical union of a Believer.
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And whereas it is said, in that 17. of John, That Christ praies that we may be one with him,
And whereas it is said, in that 17. of John, That christ prays that we may be one with him,
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as he is with the Father:
as he is with the Father:
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That they all may be one, as thou Father art in me, and I in thee; That they all may be one, as thou Father art in me, and I in thee;
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that they also may be one. I answer:that they also may be one. I answer:
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This is an As of Similitude, and not of Equallity: Christ praies unto the Father, that Beleevers may be one with him; not by way of Equallitie;
This is an As of Similitude, and not of Equality: christ prays unto the Father, that Believers may be one with him; not by Way of Equality;
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that a Beleever should be Equallie one with Christ, as Christ is with the Father:
that a Believer should be Equally one with christ, as christ is with the Father:
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for then Christ should pray, that a Beleever might be worshipped too, which he never did:
for then christ should pray, that a Believer might be worshipped too, which he never did:
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and if that Christ here should pray, that a Beleever might be one with Christ, as Christ with the Father, in regard of Equallitie;
and if that christ Here should pray, that a Believer might be one with christ, as christ with the Father, in regard of Equality;
cc cs cst np1 av vmd vvi, cst dt n1 vmd vbi pi p-acp np1, c-acp np1 p-acp dt n1, p-acp n1 pp-f n1;
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then Christ should pray, that a Beleever should be one with him from Eternity:
then christ should pray, that a Believer should be one with him from Eternity:
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for saies he unto his Father in the beginning of the chapter, Glorify me with thy self, with the same glory which I had with thee before the world was.
for Says he unto his Father in the beginning of the chapter, glorify me with thy self, with the same glory which I had with thee before the world was.
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Christ was one with the Father before the world was.
christ was one with the Father before the world was.
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Therefore, if he should pray, that a Beleever might be one with him, in regard of Equallity, he should pray that a Beleever might be one with him, in that respect: which were impossible.
Therefore, if he should pray, that a Believer might be one with him, in regard of Equality, he should pray that a Believer might be one with him, in that respect: which were impossible.
av, cs pns31 vmd vvi, cst dt n1 vmd vbi pi p-acp pno31, p-acp n1 pp-f n1, pns31 vmd vvi d dt n1 vmd vbi pi p-acp pno31, p-acp d n1: r-crq vbdr j.
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But he does not pray, that a Beleever might be one with him, by way of Equallitie,
But he does not pray, that a Believer might be one with him, by Way of Equality,
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as he is one with the Father by way of Equallitie, but Similitude.
as he is one with the Father by Way of Equality, but Similitude.
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And yet divers Learned and Reverend men, think the meaning of that place rather to be this, That they may be one among themselves:
And yet diverse Learned and Reverend men, think the meaning of that place rather to be this, That they may be one among themselves:
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Christ prayes, that they may be all one; that is, Lord, I pray, that they may love, and agree together;
christ prays, that they may be all one; that is, Lord, I pray, that they may love, and agree together;
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he prayes for Union among themselves But suppose it be taken the other way, That the Lord Jesus Christ here does pray, that Beleevers may be one with him,
he prays for union among themselves But suppose it be taken the other Way, That the Lord jesus christ Here does pray, that Believers may be one with him,
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as he is with the Father: That is, not in regard of Equallitie, but in regard of Similitude;
as he is with the Father: That is, not in regard of Equality, but in regard of Similitude;
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that as Christ is one with the Father in a way sutable to him, so Beleevers may be one with Christ in a way sutable unto them.
that as christ is one with the Father in a Way suitable to him, so Believers may be one with christ in a Way suitable unto them.
cst c-acp np1 vbz pi p-acp dt n1 p-acp dt n1 j p-acp pno31, av n2 vmb vbi pi p-acp np1 p-acp dt n1 j p-acp pno32.
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But suppose then, (you will say) that a Beleever is not one with Christ in this heighth of One-ness; But suppose then, (you will say) that a Believer is not one with christ in this height of Oneness;
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how may it appear, by way of Scripture reason, that Christ is really united unto each Beleever,
how may it appear, by Way of Scripture reason, that christ is really united unto each Believer,
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and that he is really in the soul of a Beleever by the Spirit; not only in regard of infused Habits; habits of grace, grace inherent;
and that he is really in the soul of a Believer by the Spirit; not only in regard of infused Habits; habits of grace, grace inherent;
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but that Christ Himself is really in a Beleever by his Spirit? Ye know, that we are united to Christ by Faith:but that christ Himself is really in a Believer by his Spirit? You know, that we Are united to christ by Faith:
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and look what Faith laies hold upon, that it brings into the soul:
and look what Faith lays hold upon, that it brings into the soul:
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but now, Faith does not lay hold upon the Graces of Christ, but upon Christ himself,
but now, Faith does not lay hold upon the Graces of christ, but upon christ himself,
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and therefore Christ Himself by Faith is brought into the soul, and is there really in the soul of a Beleever by his Spirit. Secondly.
and Therefore christ Himself by Faith is brought into the soul, and is there really in the soul of a Believer by his Spirit. Secondly.
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Christ is in a Beleever, as a Beleever is in Christ. Now a Beleever is not in Christ; that is, in his Graces.
christ is in a Believer, as a Believer is in christ. Now a Believer is not in christ; that is, in his Graces.
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When we say, That we are in Christ;
When we say, That we Are in christ;
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we do not mean that we are in the Graces of Christ, but a Beleever is in Christ Himself,
we do not mean that we Are in the Graces of christ, but a Believer is in christ Himself,
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as in the common Head. A Beleever is not in the Graces of Christ only, but he is in Christ Himself.
as in the Common Head. A Believer is not in the Graces of christ only, but he is in christ Himself.
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So Christ is not in a Beleever only by his Graces, but he is really there in the soul of a Beleever by his Spirit. Thirdly.
So christ is not in a Believer only by his Graces, but he is really there in the soul of a Believer by his Spirit. Thirdly.
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If the Lord Christ were not really in the soul of a Beleever by his Spirit, besides those Habits of grace, Actings, and Operations of the Spirit;
If the Lord christ were not really in the soul of a Believer by his Spirit, beside those Habits of grace, Actings, and Operations of the Spirit;
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then how would there be Three that bear witness? The Apostle tels us, There are Three that bear witness in Heaven,
then how would there be Three that bear witness? The Apostle tells us, There Are Three that bear witness in Heaven,
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and in our Hearts, The Spirit, Water, and Blood. Water; what is that? That is Sanctification;and in our Hearts, The Spirit, Water, and Blood. Water; what is that? That is Sanctification;
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a mans Sanctification does bear witness to him that he is the Child of God, that is, Water.
a men Sanctification does bear witness to him that he is the Child of God, that is, Water.
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But now, Sanctification consists, either in the Habit of grace, or in the Acting of grace;
But now, Sanctification consists, either in the Habit of grace, or in the Acting of grace;
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if therefore the Spirit of Christ in a Beleever, were nothing else but Grace, inherent Grace,
if Therefore the Spirit of christ in a Believer, were nothing Else but Grace, inherent Grace,
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then it were all one with the testimony of Water:
then it were all one with the testimony of Water:
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but there are Three that bear witnesse, There's the testimony of the Spirit, there's the testimonie of Blood,
but there Are Three that bear witness, There's the testimony of the Spirit, there's the testimony of Blood,
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and there's the testimonie of Water:
and there's the testimony of Water:
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If by the Spirit we are to understand only, the Grace of Christ, the Habit of grace in the soul,
If by the Spirit we Are to understand only, the Grace of christ, the Habit of grace in the soul,
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then there would be but Two that bear witnesse, namely, Water, and Blood; because the other would be al one with Water; Water being meant only Sanctification:
then there would be but Two that bear witness, namely, Water, and Blood; Because the other would be all one with Water; Water being meant only Sanctification:
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But now there are Three that do bear witnesse unto a soul that is in Christ, The Spirit, and Blood, and Water;
But now there Are Three that do bear witness unto a soul that is in christ, The Spirit, and Blood, and Water;
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and therefore Christ is really in a Beleever, Christ really united unto all Beleevers by his Spirit.
and Therefore christ is really in a Believer, christ really united unto all Believers by his Spirit.
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What is the Benefit of all this? For suppose that we grant this, That Christ in a Beleever, is not only Grace, What is the Benefit of all this? For suppose that we grant this, That christ in a Believer, is not only Grace,
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and the Habits of grace in the soul, but Christ Himself is really in the soul of a Beleever by his Spirit:
and the Habits of grace in the soul, but christ Himself is really in the soul of a Believer by his Spirit:
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What Profit, Benefit, or Comfort will come unto a Beleever more this way than the other way? Much every way: First.What Profit, Benefit, or Comfort will come unto a Believer more this Way than the other Way? Much every Way: First.
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If Jesus Christ be really united to each beleever by his Spirit, and really in him in this spiritual and mystical way;
If jesus christ be really united to each believer by his Spirit, and really in him in this spiritual and mystical Way;
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Then a beleever shall have more blessed and glorious Communion with Christ than the other way.
Then a believer shall have more blessed and glorious Communion with christ than the other Way.
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For Union is the root of Communion:
For union is the root of Communion:
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The Husband & the Wife are first Joyned together, and United, and then they have Communion with one another,
The Husband & the Wife Are First Joined together, and United, and then they have Communion with one Another,
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and Fellowship in their goods, and estate; Union is the ground of Communion. And the nearer the Union, the greater the Communion.
and Fellowship in their goods, and estate; union is the ground of Communion. And the nearer the union, the greater the Communion.
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Now if Christ should be only in a beleever by the Habit of grace, the Union would not be so great:
Now if christ should be only in a believer by the Habit of grace, the union would not be so great:
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but if this be true, That Christ is really in a beleever by his Spirit, Christ really United to each beleever;
but if this be true, That christ is really in a believer by his Spirit, christ really United to each believer;
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here the Union is nearer, and therefore the Communion, and Fellowship that a beleever shall have with Christ, a great deal more and more blessed. Secondly.
Here the union is nearer, and Therefore the Communion, and Fellowship that a believer shall have with christ, a great deal more and more blessed. Secondly.
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If Christ be really united unto a beleever, unto all beleevers by his Spirit, Then his love must needs be infinite towards beleevers.
If christ be really united unto a believer, unto all believers by his Spirit, Then his love must needs be infinite towards believers.
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If that his Graces only were in them, he would love them; because thereby they should be made like unto him:
If that his Graces only were in them, he would love them; Because thereby they should be made like unto him:
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but now, if his own Spirit be in a beleever, then his love must needs be infinite unto a beleever,
but now, if his own Spirit be in a believer, then his love must needs be infinite unto a believer,
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and a beleevers love infinite to him again in his way. This is a great and glorious Priviledge. Thirdly.
and a believers love infinite to him again in his Way. This is a great and glorious Privilege. Thirdly.
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If Christ be really in a beleever, really united to each beleever by his Spirit;
If christ be really in a believer, really united to each believer by his Spirit;
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Then a beleever, knowing this, may say, I have now somwhat more, than any Hypocrite can attain unto.
Then a believer, knowing this, may say, I have now somewhat more, than any Hypocrite can attain unto.
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Saies a poor soul many times, If I had but that grace that no Hypocrite can attain unto,
Says a poor soul many times, If I had but that grace that no Hypocrite can attain unto,
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then my soul would be quiet within me:
then my soul would be quiet within me:
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but now, as for Gifts & Graces, there is no Hypocrite but may attain to them,
but now, as for Gifts & Graces, there is no Hypocrite but may attain to them,
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or something that is like to them.
or something that is like to them.
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What will ye instance in? will ye instance in Faith? 'Tis said of Simon Magus, That he beleeved. Will ye instance in Repentance? 'Tis said of Judas, That he also Repented; and Esau that sought the birth-right with Tears. Will ye instance in Hearing of the Word with Joy? 'Tis said, So did the False ground.
What will you instance in? will you instance in Faith? It's said of Simon Magus, That he believed. Will you instance in Repentance? It's said of Judas, That he also Repented; and Esau that sought the birthright with Tears. Will you instance in Hearing of the Word with Joy? It's said, So did the False ground.
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Wil ye instance in the partakings of the Heavenly Gift, and Powers of the world to come? Men have a taste of these,
Wil you instance in the partakings of the Heavenly Gift, and Powers of the world to come? Men have a taste of these,
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and yet fall away. Will ye instance in Sanctification it self? 'Tis said, of certain Wicked men, in the 10. of the Hebrewes, That they trample upon the blood of Christ wherewithal they are Sanctified.
and yet fallen away. Will you instance in Sanctification it self? It's said, of certain Wicked men, in the 10. of the Hebrews, That they trample upon the blood of christ wherewithal they Are Sanctified.
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So that even a wicked man, in Scripture phrase, is said, to be Sanctified, one that fals away, and comes to naught.
So that even a wicked man, in Scripture phrase, is said, to be Sanctified, one that falls away, and comes to nought.
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But where do ye find in all the Scripture, that the Lord Christ is said to be in an Hypocrite? An Hypocrite is said to Repent, to Beleeve, to receive the Word with joy,
But where do you find in all the Scripture, that the Lord christ is said to be in an Hypocrite? an Hypocrite is said to repent, to Believe, to receive the Word with joy,
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and to be Sanctified, in a large sence:
and to be Sanctified, in a large sense:
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but where do ye find in al the Bible, of any Hypocrite, that Christ is said to be in him, really united unto an Hypocrite? No, this is the great Priviledge of a beleever only, Christ in you the hope of Glory. Fourthly.
but where do you find in all the bible, of any Hypocrite, that christ is said to be in him, really united unto an Hypocrite? No, this is the great Privilege of a believer only, christ in you the hope of Glory. Fourthly.
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If Jesus Christ be really united unto each beleever, by his Spirit; Then a beleever shal never die again, spiritually die again.
If jesus christ be really united unto each believer, by his Spirit; Then a believer shall never die again, spiritually die again.
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I have read of a Woman, that when her Husband was dead, she would eat and drink the ashes of her Husband;
I have read of a Woman, that when her Husband was dead, she would eat and drink the Ashes of her Husband;
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have his bodie burnt to ashes, and so eat and drink the ashes of her husband: and being asked the reason;
have his body burned to Ashes, and so eat and drink the Ashes of her husband: and being asked the reason;
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because (saies she) I mean to part with him no more: I have parted with him once already, when we were one;
Because (Says she) I mean to part with him no more: I have parted with him once already, when we were one;
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but now I will be made one with him in another way, and I will part no more with him.
but now I will be made one with him in Another Way, and I will part no more with him.
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So, if Christ be in a Beleever, really in a Beleever, Christ really united unto each Beleever by his Spirit;
So, if christ be in a Believer, really in a Believer, christ really united unto each Believer by his Spirit;
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Then Christ and that Beleever shal never part again, that Beleever shal die no more:
Then christ and that Believer shall never part again, that Believer shall die no more:
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for the same Spirit that raised up Christ from the dead, dwelling in a Beleever, shal also raise up a poor beleever,
for the same Spirit that raised up christ from the dead, Dwelling in a Believer, shall also raise up a poor believer,
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yea though he fal into the grave of sin; he shal never die spiritually again upon this account. Fiftly.
yea though he fall into the grave of since; he shall never die spiritually again upon this account. Fifty.
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If Christ be really united unto al beleevers by his Spirit;
If christ be really united unto all believers by his Spirit;
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Then they may come with boldness unto the throne of grace, and with unlimitted expectations of mercie from God the Father, and from Christ Jesus.
Then they may come with boldness unto the throne of grace, and with unlimited Expectations of mercy from God the Father, and from christ jesus.
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The nearer ye are unto any Person, the more boldness ye have towards him, and the larger will your expectations be from him.
The nearer you Are unto any Person, the more boldness you have towards him, and the larger will your Expectations be from him.
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If a man marry his Servant;
If a man marry his Servant;
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whilst she was his maid, she was not so bold, nor could expect so much from him:
while she was his maid, she was not so bold, nor could expect so much from him:
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when she becomes the Wife, then she is more bold, and can expect more, because now she is nearer:
when she becomes the Wife, then she is more bold, and can expect more, Because now she is nearer:
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A Child may have more boldnes, and expect more from the Father than the servant:
A Child may have more boldness, and expect more from the Father than the servant:
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and the servant that is within doors, more than the servant that works in the field;
and the servant that is within doors, more than the servant that works in the field;
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but the Wife that is nearest, she is most bold, comes with most boldness into the presence of the man,
but the Wife that is nearest, she is most bold, comes with most boldness into the presence of the man,
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and hath the largest expectations from him, because she is nearest to him.
and hath the Largest Expectations from him, Because she is nearest to him.
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So the nearer that the soul of a beleever does get unto God, the more boldness he may have when he comes to God,
So the nearer that the soul of a believer does get unto God, the more boldness he may have when he comes to God,
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and the largen expectations of mercy from him.
and the largen Expectations of mercy from him.
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Now if Christ were in a beleever only by the Habit of grace, and Christ in the soul were nothing else but the Habit of grace;
Now if christ were in a believer only by the Habit of grace, and christ in the soul were nothing Else but the Habit of grace;
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here were yet a great distance from Christ:
Here were yet a great distance from christ:
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but now, if Jesus Christ be really United unto each Beleever by his Spirit, here is a close Union indeed.
but now, if jesus christ be really United unto each Believer by his Spirit, Here is a close union indeed.
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And therefore, upon this account, every beleever may come with boldness now, and with Unlimitted expectations of mercy from God the Father, being brought thus neer, that Christ Himself is really in the beleevers soul.
And Therefore, upon this account, every believer may come with boldness now, and with Unlimited Expectations of mercy from God the Father, being brought thus near, that christ Himself is really in the believers soul.
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And what a Glorious, and Blessed Condition is every beleever in now upon this account! First.
And what a Glorious, and Blessed Condition is every believer in now upon this account! First.
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Here I would stand, admire, and call upon you all to admire, the Condescending, Glorious, and Unspeakable love of Christ.
Here I would stand, admire, and call upon you all to admire, the Condescending, Glorious, and Unspeakable love of christ.
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It was infinite love in Christ to condescend so far, as to come down into our Nature when he was incarnate:
It was infinite love in christ to condescend so Far, as to come down into our Nature when he was incarnate:
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but as if he were not neer enough to us then, he comes down into the heart of a beleever by his Spirit.
but as if he were not near enough to us then, he comes down into the heart of a believer by his Spirit.
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When Christ was upon the Earth, we were in him as in a common Person: Now Christ is in Heaven, he is in us by his Spirit.
When christ was upon the Earth, we were in him as in a Common Person: Now christ is in Heaven, he is in us by his Spirit.
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What Glorious, Condescending love is here!
What Glorious, Condescending love is Here!
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If a Father Portion a Child, set him up in a good Trade, and the child decay through his own folly, the Father will not Portion him again:
If a Father Portion a Child, Set him up in a good Trade, and the child decay through his own folly, the Father will not Portion him again:
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possibly he may help him, but he will not give him, ordinarily parents do not give so great a Portion to help him up again, somewhat the parent will do,
possibly he may help him, but he will not give him, ordinarily Parents do not give so great a Portion to help him up again, somewhat the parent will do,
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but not so much as at the first.
but not so much as At the First.
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The Lord of Heaven, he put a great Portion into our hands at first, and we decayed and broke, and behold!
The Lord of Heaven, he put a great Portion into our hands At First, and we decayed and broke, and behold!
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the Lord does not only give us as good a Portion as we had at the first, but infinitely better:
the Lord does not only give us as good a Portion as we had At the First, but infinitely better:
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for now the Lord Christ is United unto each Beleever, now he comes and dwels in the soul of a beleever by his Spirit.
for now the Lord christ is United unto each Believer, now he comes and dwells in the soul of a believer by his Spirit.
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The Psalmist wondered and admired at the love of God to Man: O LOrd (saies the Psalmist) how excellent is thy Name! Lord, what is man!
The Psalmist wondered and admired At the love of God to Man: Oh LOrd (Says the Psalmist) how excellent is thy Name! Lord, what is man!
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Why? Lord, what is man that thou visitest him! He wondred at the love of God that would visit man.
Why? Lord, what is man that thou visitest him! He wondered At the love of God that would visit man.
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But behold a greater love than so, to visit poor man, for Christ is come down into the soul of a beleever, he is come into him by his Spirit:
But behold a greater love than so, to visit poor man, for christ is come down into the soul of a believer, he is come into him by his Spirit:
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not only come to visit him, but Christ really United unto each beleever by his Spirit.
not only come to visit him, but christ really United unto each believer by his Spirit.
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What Glorious and Condescending love is here!
What Glorious and Condescending love is Here!
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Secondly, Upon this account, no Wicked man should dare to oppose any of the children of God.
Secondly, Upon this account, no Wicked man should Dare to oppose any of the children of God.
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Why? because Christ is in them: Christ, not only in his Graces, but Christ really in all beleevers by his Spirit.
Why? Because christ is in them: christ, not only in his Graces, but christ really in all believers by his Spirit.
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And will a man dare to speak evil of him that is one with Christ? or to defile the Temple of the Lord,
And will a man Dare to speak evil of him that is one with christ? or to defile the Temple of the Lord,
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and the dwelling place of the Lord? He that defiles the Temple of the Lord, him will God destroy.
and the Dwelling place of the Lord? He that defiles the Temple of the Lord, him will God destroy.
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Take heed what you do, if there be any opposers here. Thirdly, What abundance of Comfort is here unto all beleevers!
Take heed what you do, if there be any opposers Here. Thirdly, What abundance of Comfort is Here unto all believers!
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Christ is in you of a truth;
christ is in you of a truth;
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not only by the infusion of his Grace, but Christ really in you by his Spirit.
not only by the infusion of his Grace, but christ really in you by his Spirit.
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It is some comfort to a sickly man, that he hath a Physitian alwaies in the house with him:
It is Some Comfort to a sickly man, that he hath a physician always in the house with him:
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and to a woman that is neer her time of travail, that the Mid-wife is in the house with her.
and to a woman that is near her time of travail, that the Midwife is in the house with her.
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What comfort is it then unto a poor soul, that Christ is alwaies in him, really in him by his Spirit!
What Comfort is it then unto a poor soul, that christ is always in him, really in him by his Spirit!
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You that are beleevers, will not this content you? He is too Covetous whom God cannot suffice.
You that Are believers, will not this content you? He is too Covetous whom God cannot suffice.
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He hath all things, that hath him that hath all things. Now every beleever hath Christ, Christ really in a beleever by his Spirit;
He hath all things, that hath him that hath all things. Now every believer hath christ, christ really in a believer by his Spirit;
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not Notionally, not by the Habit of grace only, but Christ is really United unto each beleever by the Spirit.
not Notionally, not by the Habit of grace only, but christ is really United unto each believer by the Spirit.
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Here is Comfort, Comfort, Comfort, unto all those that are beleevers.
Here is Comfort, Comfort, Comfort, unto all those that Are believers.
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But I fear that Christ is not in me, I do not find, or perceive that Christ is in me,
But I Fear that christ is not in me, I do not find, or perceive that christ is in me,
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and therefore I can have none of the comfort of this Doctrine: were Christ really in me by the Spirit, Christ would be working in me;
and Therefore I can have none of the Comfort of this Doctrine: were christ really in me by the Spirit, christ would be working in me;
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but I do not find these workings of Jesus Christ in me:
but I do not find these workings of jesus christ in me:
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and were the Spirit in me (it is quick, lively, and powerful) I should do great things for God; but alas! I do nothing for him;
and were the Spirit in me (it is quick, lively, and powerful) I should do great things for God; but alas! I do nothing for him;
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and therefore I fear that the Lord Christ is not in me of a truth.
and Therefore I Fear that the Lord christ is not in me of a truth.
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First, I grant, That where Christ comes into the soul, he does cause the soul to do great things for God, greater than it could do before.
First, I grant, That where christ comes into the soul, he does cause the soul to do great things for God, greater than it could do before.
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So it was with Zacheus, so with the Jailor, so with Paul, and so with divers others.
So it was with Zacchaeus, so with the Jailor, so with Paul, and so with diverse Others.
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But then ye must know, That a work is great or small, according to the opposition that it does meet withal.
But then you must know, That a work is great or small, according to the opposition that it does meet withal.
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Though a Work or Duty, be small in it self, yet if it meet with great opposition,
Though a Work or Duty, be small in it self, yet if it meet with great opposition,
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and break through it, it is a great work.
and break through it, it is a great work.
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It was no great matter, for the poor Woman to give one or two mites into the Treasury:
It was no great matter, for the poor Woman to give one or two mites into the Treasury:
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but she having no more, and it being all her livelihood, it was a great matter.
but she having no more, and it being all her livelihood, it was a great matter.
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It is no great matter, for a man to pray, and to pray constantly, and to frequent the Ordinances:
It is no great matter, for a man to pray, and to pray constantly, and to frequent the Ordinances:
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but when a poor creature shall meet with all opposition from his Relations, then it may be a great matter to do this.
but when a poor creature shall meet with all opposition from his Relations, then it may be a great matter to do this.
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It is no great matter (comparatively) for to stay ones soul upon Jesus Christ.
It is no great matter (comparatively) for to stay ones soul upon jesus christ.
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But in the time of temptation, when ones soul is full of Fears, and a man does look upon Christ as his enemy,
But in the time of temptation, when ones soul is full of Fears, and a man does look upon christ as his enemy,
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then to cast himself into the arms of Christ, and to stay the soul upon Christ then, this is a greater work.
then to cast himself into the arms of christ, and to stay the soul upon christ then, this is a greater work.
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So that the work is great, though small in it self, it is meet with great opposition, and break through all.
So that the work is great, though small in it self, it is meet with great opposition, and break through all.
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But whosoever you are that make this Objection, fearing that you are not in Christ, and so have not the comfort of this Doctrine:
But whosoever you Are that make this Objection, fearing that you Are not in christ, and so have not the Comfort of this Doctrine:
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Give me leave to propound Three or Four Questions to you. First, Who, and what are those, and whose servants are they, that do come into,
Give me leave to propound Three or Four Questions to you. First, Who, and what Are those, and whose Servants Are they, that do come into,
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and go out of your souls? are they not the retinue, and the servants of Jesus Christ? Ye say, such a man,
and go out of your Souls? Are they not the retinue, and the Servants of jesus christ? You say, such a man,
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or a Noble man lives here, for his servants go in and out daily.
or a Noble man lives Here, for his Servants go in and out daily.
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And what Words come out of your mouth? and what Words go in at your ear? whose servants are they ordinarily? are you ever better than when you are thinking,
And what Words come out of your Mouth? and what Words go in At your ear? whose Servants Are they ordinarily? Are you ever better than when you Are thinking,
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or speaking of Jesus Christ? & hearing from Christ? Certainly, if his servants do most ordinarily come in and go out, the Master is within, Christ is within.
or speaking of jesus christ? & hearing from christ? Certainly, if his Servants do most ordinarily come in and go out, the Master is within, christ is within.
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Secondly, Do not ye find your souls in some measure Naturallized unto the Work of Christ? the Things of Christ,
Secondly, Do not you find your Souls in Some measure Naturalized unto the Work of christ? the Things of christ,
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and the Work of Christ in some measure Naturallized unto your souls? Adam (ye know) was the first man, the father of us all;
and the Work of christ in Some measure Naturalized unto your Souls? Adam (you know) was the First man, the father of us all;
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we were in Him as your Root, and he in Us as his Seed: and his Works, they are Naturallized to us.
we were in Him as your Root, and he in Us as his Seed: and his Works, they Are Naturalized to us.
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We being in him as in the Root, and he being in us as in his Seed, his Works are Naturallized to us.
We being in him as in the Root, and he being in us as in his Seed, his Works Are Naturalized to us.
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It's Natural to See, and to Hear, and to Speak;
It's Natural to See, and to Hear, and to Speak;
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it's natural for a man to Sin. Sometimes ye have a Wicked man hating of a Godly, Gracious man,
it's natural for a man to Sin. Sometime you have a Wicked man hating of a Godly, Gracious man,
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and he can give you no reason for it; I cannot tell why (saith he) but my heart is against him.
and he can give you no reason for it; I cannot tell why (Says he) but my heart is against him.
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But I'le tell ye why, and what the reason is:
But I'll tell you why, and what the reason is:
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The Old Man is in him, the Old Adam is in him, and the work of Adam is Naturallized to a Wicked man,
The Old Man is in him, the Old Adam is in him, and the work of Adam is Naturalized to a Wicked man,
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and he can give you no reason, (many times) why he does so, because the Work is Naturallized to him.
and he can give you no reason, (many times) why he does so, Because the Work is Naturalized to him.
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So on the contrary, The Lord Jesus Christ is our second Adam, and beleevers being in him as in their Root,
So on the contrary, The Lord jesus christ is our second Adam, and believers being in him as in their Root,
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and he in them as in his Seed; his Works also, are Naturallized unto a beleever in a great measure;
and he in them as in his Seed; his Works also, Are Naturalized unto a believer in a great measure;
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that a beleever (sometimes) his heart does stand unto the good Work of God,
that a believer (sometime) his heart does stand unto the good Work of God,
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and he can give you no reason for it: why I should love this or that Godly man, I can give you no reason;
and he can give you no reason for it: why I should love this or that Godly man, I can give you no reason;
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but so it is, my heart stands towards him.
but so it is, my heart Stands towards him.
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The reason is this, because that Christ the Second Adam is within, and so his Work,
The reason is this, Because that christ the Second Adam is within, and so his Work,
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and Things are naturallized unto the soul; and in some measure, is it not so with you?
and Things Are naturalized unto the soul; and in Some measure, is it not so with you?
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Thirdly, Whoever you are that make this Objection:
Thirdly, Whoever you Are that make this Objection:
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Did ye ever find, perceive, or think, that Christ is in you? It may be now ye are under some present Fear, Doubting:
Did you ever find, perceive, or think, that christ is in you? It may be now you Are under Some present fear, Doubting:
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but were you never perswaded of this In-being? did ye never think, or were ye never perswaded that Christ was in you? Yes, sometimes I have,
but were you never persuaded of this Inbeing? did you never think, or were you never persuaded that christ was in you? Yes, sometime I have,
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and sometimes I have not again:
and sometime I have not again:
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Sometimes I do think that Christ is in me of a truth, and sometimes I do not.
Sometime I do think that christ is in me of a truth, and sometime I do not.
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Then, look into the 14. chapter of John, ye shall see what our Savior promises.
Then, look into the 14. chapter of John, you shall see what our Saviour promises.
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I will pray the Father (at the 16. verse) and he shall give you another Comforter. I will pray the Father (At the 16. verse) and he shall give you Another Comforter.
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And what then? He describes him, in he 17. verse.
And what then? He describes him, in he 17. verse.
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And at the 20. saies he, At that day ye shall know, that I am in my Father,
And At the 20. Says he, At that day you shall know, that I am in my Father,
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and you in me, and I in you. At that day.and you in me, and I in you. At that day.
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It may be for the present you cannot say, that Christ is in you, you in him, and he in you:
It may be for the present you cannot say, that christ is in you, you in him, and he in you:
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but did ye never think yet in all your life that Christ was in you? Yes, once or twice,
but did you never think yet in all your life that christ was in you? Yes, once or twice,
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or sometimes, I confess I did think that Christ was in me, and I was strongly perswaded too, that Christ was in me;
or sometime, I confess I did think that christ was in me, and I was strongly persuaded too, that christ was in me;
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but now I have lost those perswasions.
but now I have lost those persuasions.
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But how came ye to be so perswaded at that time that Christ was in you? Thus it was with me, My heart was Dead, Hard, and I could not pray;
But how Come you to be so persuaded At that time that christ was in you? Thus it was with me, My heart was Dead, Hard, and I could not pray;
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I thought that God and Mercy was gone, that I should never see the face of God again;
I Thought that God and Mercy was gone, that I should never see the face of God again;
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and all on a sudden, when my soul was in this sad condition, I know not how,
and all on a sudden, when my soul was in this sad condition, I know not how,
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but all on a sudden, a strange and unspeakable comfort came upon my soul, and my soul stood up,
but all on a sudden, a strange and unspeakable Comfort Come upon my soul, and my soul stood up,
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as it were, from the dead, and then I had that perswasion, that Christ was in me. Well, soul!
as it were, from the dead, and then I had that persuasion, that christ was in me. Well, soul!
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be of good comfort, this was Christs time, that was Christs time; and though now for the present, thou canst not say, that Christ is in thee;
be of good Comfort, this was Christ time, that was Christ time; and though now for the present, thou Canst not say, that christ is in thee;
vbb pp-f j n1, d vbds npg1 n1, cst vbds npg1 n1; cc cs av c-acp dt j, pns21 vm2 xx vvi, cst np1 vbz p-acp pno21;
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I tell thee from the Lord, that time shall come again, and Christ will send the Comforter again,
I tell thee from the Lord, that time shall come again, and christ will send the Comforter again,
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and then shalt thou know, that thou art in the Father, and Christ is in thee,
and then shalt thou know, that thou art in the Father, and christ is in thee,
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and thou art in Jesus Christ:
and thou art in jesus christ:
cc pns21 vb2r p-acp np1 np1:
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for what he said unto those Disciples, he said unto other of the Disciples, Wait but a little,
for what he said unto those Disciples, he said unto other of the Disciples, Wait but a little,
p-acp r-crq pns31 vvd p-acp d n2, pns31 vvd p-acp n-jn pp-f dt n2, vvb p-acp dt j,
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and thoug I be absent for a little time, I will send the Comforter, and then shall you know:
and Thought I be absent for a little time, I will send the Comforter, and then shall you know:
cc j pns11 vbi j p-acp dt j n1, pns11 vmb vvi dt n1, cc av vmb pn22 vvi:
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although you do not know now, yet there is a time, when the Comforter shall come,
although you do not know now, yet there is a time, when the Comforter shall come,
cs pn22 vdb xx vvi av, av pc-acp vbz dt n1, c-crq dt n1 vmb vvi,
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and then shalt thou know, that Christ is in thee, and thou art in Jesus Christ. Fourthly.
and then shalt thou know, that christ is in thee, and thou art in jesus christ. Fourthly.
cc av vm2 pns21 vvi, cst np1 vbz p-acp pno21, cc pns21 vb2r p-acp np1 np1. ord.
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Although for the present, you do not find those workings of Christ in you, and those powerful operations of the Spirit, which should argue this same In being;
Although for the present, you do not find those workings of christ in you, and those powerful operations of the Spirit, which should argue this same In being;
cs p-acp dt j, pn22 vdb xx vvi d n2 pp-f np1 p-acp pn22, cc d j n2 pp-f dt n1, r-crq vmd vvi d d p-acp vbg;
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Yet do ye not find some workings of grace in your soul, according unto that Place, Room,
Yet do you not find Some workings of grace in your soul, according unto that Place, Room,
av vdb pn22 xx vvi d n2 pp-f n1 p-acp po22 n1, vvg p-acp d n1, n1,
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and Station that you have in the Body of Christ? The soul, ye know, is in the body,
and Station that you have in the Body of christ? The soul, you know, is in the body,
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yet the soul does not put forth such power in one Member, as it puts forth in another;
yet the soul does not put forth such power in one Member, as it puts forth in Another;
av dt n1 vdz xx vvi av d n1 p-acp crd n1, c-acp pn31 vvz av p-acp j-jn;
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the soul does not act in one Member, as it does in another;
the soul does not act in one Member, as it does in Another;
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it does not put forth so much strength in the little Finger, or in the Thumb,
it does not put forth so much strength in the little Finger, or in the Thumb,
pn31 vdz xx vvi av av d n1 p-acp dt j n1, cc p-acp dt n1,
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as it puts forth in the Arm: The soul does not act in the Eye, as it acts in the Mouth;
as it puts forth in the Arm: The soul does not act in the Eye, as it acts in the Mouth;
c-acp pn31 vvz av p-acp dt n1: dt n1 vdz xx vvi p-acp dt n1, c-acp pn31 vvz p-acp dt n1;
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neither does it act in the Tongue, as it acts in the Ear:
neither does it act in the Tongue, as it acts in the Ear:
dx vdz pn31 vvi p-acp dt n1, c-acp pn31 vvz p-acp dt n1:
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1779
Should the Eye say, I have no soul in me, because I cannot speak like the Tongue? Should the Tongue say, I have no soul in me,
Should the Eye say, I have no soul in me, Because I cannot speak like the Tongue? Should the Tongue say, I have no soul in me,
vmd dt n1 vvb, pns11 vhb dx n1 p-acp pno11, c-acp pns11 vmbx vvi av-j dt n1? vmd dt n1 vvb, pns11 vhb dx n1 p-acp pno11,
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1780
because I cannot see like the Eye? Should the Ear say, I have no soul in me,
Because I cannot see like the Eye? Should the Ear say, I have no soul in me,
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because I cannot speak like the Tongue? No;
Because I cannot speak like the Tongue? No;
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1782
but the soul that is in the body, it gives according to the Station, and Place of every member that is in the body.
but the soul that is in the body, it gives according to the Station, and Place of every member that is in the body.
cc-acp dt n1 cst vbz p-acp dt n1, pn31 vvz vvg p-acp dt n1, cc n1 pp-f d n1 cst vbz p-acp dt n1.
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1783
So now, the Lord Christ he gives out unto all his Body: he is by his Spirit in the hearts of Beleevers;
So now, the Lord christ he gives out unto all his Body: he is by his Spirit in the hearts of Believers;
av av, dt n1 np1 pns31 vvz av p-acp d po31 n1: pns31 vbz p-acp po31 n1 p-acp dt n2 pp-f n2;
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1784
but he does not give unto every Beleever alike:
but he does not give unto every Believer alike:
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1785
One Beleever hath one place in the Body of Christ, and another beleever hath another place in the Body of Christ.
One Believer hath one place in the Body of christ, and Another believer hath Another place in the Body of christ.
pi n1 vhz crd n1 p-acp dt n1 pp-f np1, cc j-jn n1 vhz j-jn n1 p-acp dt n1 pp-f np1.
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1786
But now I say to thee, Observe what Place, Room, and Station thou hast in the Body of Christ,
But now I say to thee, Observe what Place, Room, and Station thou hast in the Body of christ,
p-acp av pns11 vvb p-acp pno21, vvb r-crq n1, n1, cc n1 pns21 vh2 p-acp dt n1 pp-f np1,
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1787
and then tell me whether I, or no, do not ye find some workings of grace, in some measure, sutable unto the Place, Room,
and then tell me whither I, or no, do not you find Some workings of grace, in Some measure, suitable unto the Place, Room,
cc av vvb pno11 cs pns11, cc uh-dx, vdb xx pn22 vvi d n2 pp-f n1, p-acp d n1, j p-acp dt n1, n1,
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1788
and Station that ye have in the Body of Christ? Yes, surely, I cannot deny this,
and Station that you have in the Body of christ? Yes, surely, I cannot deny this,
cc n1 cst pn22 vhb p-acp dt n1 pp-f np1? uh, av-j, pns11 vmbx vvi d,
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1789
but there are some workings in my soul, according to the Room, and Station that I have in the Body of Christ:
but there Are Some workings in my soul, according to the Room, and Station that I have in the Body of christ:
cc-acp pc-acp vbr d n2 p-acp po11 n1, vvg p-acp dt n1, cc n1 cst pns11 vhb p-acp dt n1 pp-f np1:
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1790
And this I can say, That when the Comforter came, then I did know, that Christ was in me:
And this I can say, That when the Comforter Come, then I did know, that christ was in me:
cc d pns11 vmb vvi, cst c-crq dt n1 vvd, cs pns11 vdd vvi, cst np1 vbds p-acp pno11:
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1791
And I can say this also (through grace) in some measure, The Work, and Things of Christ are Naturalized to me:
And I can say this also (through grace) in Some measure, The Work, and Things of christ Are Naturalized to me:
cc pns11 vmb vvi d av (p-acp n1) p-acp d n1, dt n1, cc n2 pp-f np1 vbr vvn p-acp pno11:
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1792
They are the Servants, and Retinue of Christ, that do come in, and go out unto my soul:
They Are the Servants, and Retinue of christ, that do come in, and go out unto my soul:
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1793
The Lord knows, I am never better than when I am speaking of Jesus Christ, and hearing from Jesus Christ. If so, soul!
The Lord knows, I am never better than when I am speaking of jesus christ, and hearing from jesus christ. If so, soul!
dt n1 vvz, pns11 vbm av av-jc cs c-crq pns11 vbm vvg pp-f np1 np1, cc vvg p-acp np1 np1. cs av, n1!
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1794
be of good comfort, though thou hast feared that Christ is not in thee, Go in peace, thy faith hath made thee whol;
be of good Comfort, though thou hast feared that christ is not in thee, Go in peace, thy faith hath made thee Whole;
vbb pp-f j n1, cs pns21 vh2 vvn cst np1 vbz xx p-acp pno21, vvb p-acp n1, po21 n1 vhz vvn pno21 j-jn;
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1795
and the Lord Jesus Christ is in thy soul, the Lord Christ that is thus really united unto each Beleever by his Spirit, is really in thy soul, and in thy heart.
and the Lord jesus christ is in thy soul, the Lord christ that is thus really united unto each Believer by his Spirit, is really in thy soul, and in thy heart.
cc dt n1 np1 np1 vbz p-acp po21 n1, dt n1 np1 cst vbz av av-j vvn p-acp d n1 p-acp po31 n1, vbz av-j p-acp po21 n1, cc p-acp po21 n1.
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1796
Suppose it be so, That the Lord Christ be in my soul indeed: What is my Dutie now that does flow from hence? Suppose it be so, That the Lord christ be in my soul indeed: What is my Duty now that does flow from hence?
vvb pn31 vbi av, cst dt n1 np1 vbb p-acp po11 n1 av: q-crq vbz po11 n1 av cst vdz vvi p-acp av?
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1797
I am not able to tel ye what your Duty is that does flow from hence, it is so great, and so large.
I am not able to tell you what your Duty is that does flow from hence, it is so great, and so large.
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1798
But in Two or Three words thus. First. If Christ be in you of a truth;
But in Two or Three words thus. First. If christ be in you of a truth;
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1799
Then why should the World be in you in its strength and power? I say,
Then why should the World be in you in its strength and power? I say,
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1800
If Christ be in you of a truth, Why should you meddle, either in regard of your soul or body, with any thing that may be unsavoury,
If christ be in you of a truth, Why should you meddle, either in regard of your soul or body, with any thing that may be unsavoury,
cs np1 vbb p-acp pn22 pp-f dt n1, q-crq vmd pn22 vvi, av-d p-acp n1 pp-f po22 n1 cc n1, p-acp d n1 cst vmb vbi j,
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1801
or distastful to Jesus Christ? If a man have a Guest in his house that he prizes highly;
or distasteful to jesus christ? If a man have a Guest in his house that he prizes highly;
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1802
will he bring Swine into his chamber? this were as much as to bid him be gone.
will he bring Swine into his chamber? this were as much as to bid him be gone.
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1803
And if Christ be in you, and in you of a truth, Wil ye bring Swine unto him? wil ye bring Lusts? wil ye bring the World? You are the Temples of the holy Ghost;
And if christ be in you, and in you of a truth, Will you bring Swine unto him? will you bring Lustiest? will you bring the World? You Are the Temples of the holy Ghost;
cc cs np1 vbb p-acp pn22, cc p-acp pn22 pp-f dt n1, vmb pn22 vvi n1 p-acp pno31? vmb pn22 vvi n2? vmb pn22 vvi dt n1? pn22 vbr dt n2 pp-f dt j n1;
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1804
therefore, why should ye not take heed of defiling these Temples? What manner of men and women should we be in all holy conversation,
Therefore, why should you not take heed of defiling these Temples? What manner of men and women should we be in all holy Conversation,
av, q-crq vmd pn22 xx vvi n1 pp-f vvg d n2? q-crq n1 pp-f n2 cc n2 vmd pns12 vbi p-acp d j n1,
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1805
if Christ be in us of a truth?
if christ be in us of a truth?
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1806
2ly If Christ be in you of a truth, Why then should ye not be Contented with your Condition what ever it be,
2ly If christ be in you of a truth, Why then should you not be Contented with your Condition what ever it be,
av-j cs np1 vbb p-acp pn22 pp-f dt n1, uh-crq av vmd pn22 xx vbi vvn p-acp po22 n1 r-crq av pn31 vbb,
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1807
yea, thankful for it, yea in some Proportion thankful? I say, Contented, Thankful, & thankful in Proportion.
yea, thankful for it, yea in Some Proportion thankful? I say, Contented, Thankful, & thankful in Proportion.
uh, j c-acp pn31, uh p-acp d n1 j? pns11 vvb, vvn, j, cc j p-acp n1.
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1808
I know, a man that is made partaker of this great mercy, this Inbeing of Christ in the Soul, can never be Thankful in Proportion unto the mercy received;
I know, a man that is made partaker of this great mercy, this Inbeing of christ in the Soul, can never be Thankful in Proportion unto the mercy received;
pns11 vvb, dt n1 cst vbz vvn n1 pp-f d j n1, d n1 pp-f np1 p-acp dt n1, vmb av-x vbi j p-acp n1 p-acp dt n1 vvd;
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1809
but he may be thankful in Proportion unto other mercies. You will be thankful to a man that gives you an hundred pound;
but he may be thankful in Proportion unto other Mercies. You will be thankful to a man that gives you an hundred pound;
cc-acp pns31 vmb vbi j p-acp n1 p-acp j-jn n2. pn22 vmb vbi j p-acp dt n1 cst vvz pn22 dt crd n1;
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1810
you will be more thankful to him that gives you a thousand pound; you will be more thankful to him that gives you a thousand pound a yeer:
you will be more thankful to him that gives you a thousand pound; you will be more thankful to him that gives you a thousand pound a year:
pn22 vmb vbi av-dc j p-acp pno31 cst vvz pn22 dt crd n1; pn22 vmb vbi av-dc j p-acp pno31 cst vvz pn22 dt crd n1 dt n1:
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It may be you will say to him that gives you a thousand pound, I can never be thankful enough to you;
It may be you will say to him that gives you a thousand pound, I can never be thankful enough to you;
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1812
but yet you will be more thankful to him that gives you a thousand pound a year.
but yet you will be more thankful to him that gives you a thousand pound a year.
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1813
So here, you can never be thankful enough in proportion to the mercy received, but you may be thankful in proportion to other mercies received.
So Here, you can never be thankful enough in proportion to the mercy received, but you may be thankful in proportion to other Mercies received.
av av, pn22 vmb av-x vbi j av-d p-acp n1 p-acp dt n1 vvd, cc-acp pn22 vmb vbi j p-acp n1 p-acp j-jn n2 vvn.
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1814
If the Lord had given you the whole world for your portion, you would have been thankful:
If the Lord had given you the Whole world for your portion, you would have been thankful:
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1815
now in that he hath given you his Son, and that Jesus Christ is really united to you by his Spirit,
now in that he hath given you his Son, and that jesus christ is really united to you by his Spirit,
av p-acp cst pns31 vhz vvn pn22 po31 n1, cc cst np1 np1 vbz av-j vvn p-acp pn22 p-acp po31 n1,
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1816
and Christ really in your soul;
and christ really in your soul;
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1817
he hath done more for you, than if he had given you all the whole world.
he hath done more for you, than if he had given you all the Whole world.
pns31 vhz vdn av-dc p-acp pn22, cs cs pns31 vhd vvn pn22 d dt j-jn n1.
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1818
And will ye be thankful for these outward things? and not for this In-being of Christ in your souls? And yet,
And will you be thankful for these outward things? and not for this Inbeing of christ in your Souls? And yet,
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1819
how many are there, that are sometimes blessing God, and shewing some kind of thankfulnesse for outward things;
how many Are there, that Are sometime blessing God, and showing Some kind of thankfulness for outward things;
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1820
but as for this In-being of Christ in the soul, that they are strangers to,
but as for this Inbeing of christ in the soul, that they Are Strangers to,
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1821
and the Lord knows, they were never thankful for that, so much as for outward things.
and the Lord knows, they were never thankful for that, so much as for outward things.
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1822
But if Christ be in you of a truth;
But if christ be in you of a truth;
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1823
why should you not be contented with your condition what ever it be, yea, Thankful for it, yea, thankful in Proportion? Thirdly.
why should you not be contented with your condition what ever it be, yea, Thankful for it, yea, thankful in Proportion? Thirdly.
q-crq vmd pn22 xx vbi vvn p-acp po22 n1 r-crq av pn31 vbb, uh, j c-acp pn31, uh, j p-acp n1? ord.
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1824
If Christ be in you of a truth, Then why should you not venture upon any work or service for God,
If christ be in you of a truth, Then why should you not venture upon any work or service for God,
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1825
although it do lie beyond you, and beyond your strength, and expect large and great things from him? You say, sometimes, you would do such or such a work for God;
although it do lie beyond you, and beyond your strength, and expect large and great things from him? You say, sometime, you would do such or such a work for God;
cs pn31 vdb vvi p-acp pn22, cc p-acp po22 n1, cc vvb j cc j n2 p-acp pno31? pn22 vvb, av, pn22 vmd vdi d cc d dt n1 p-acp np1;
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1826
but you have no strength to do it. But if Christ be in you of a truth, and really united to your soul,
but you have no strength to do it. But if christ be in you of a truth, and really united to your soul,
cc-acp pn22 vhb dx n1 pc-acp vdi pn31. p-acp cs np1 vbb p-acp pn22 pp-f dt n1, cc av-j vvn p-acp po22 n1,
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1827
Then surely you shall have strength enough, and you may expect large and great things from him.
Then surely you shall have strength enough, and you may expect large and great things from him.
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1828
Therefore, venture upon work and service for God;
Therefore, venture upon work and service for God;
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1829
yea, although they do lie beyond your present strength, be not unwilling thereunto, but expect great things from God,
yea, although they do lie beyond your present strength, be not unwilling thereunto, but expect great things from God,
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1830
because Christ is really in you.
Because christ is really in you.
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1831
To end all be exhorted, to get a share in this great mercy that I have been speaking of, this In-being of Christ in the soul.
To end all be exhorted, to get a share in this great mercy that I have been speaking of, this Inbeing of christ in the soul.
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It may be there are some, that can say, I have none of Christ in my soul, and may speak truly;
It may be there Are Some, that can say, I have none of christ in my soul, and may speak truly;
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some that can say, I have an unclean heart within me, but I have no Christ within me;
Some that can say, I have an unclean heart within me, but I have no christ within me;
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I have a wanton heart within me, but I have no Christ within me yet; I have a proud heart within me, but I have no Christ within me yet;
I have a wanton heart within me, but I have no christ within me yet; I have a proud heart within me, but I have no christ within me yet;
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1835
I have a Worldly heart within me, but I have no Christ within me yet; I have a Blaspheming heart within me, but I have no Christ within me;
I have a Worldly heart within me, but I have no christ within me yet; I have a Blaspheming heart within me, but I have no christ within me;
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1836
I have a Lying and Deceitful heart within me, but I have no Christ within me to this day;
I have a Lying and Deceitful heart within me, but I have no christ within me to this day;
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1837
Lord, I have no Christ within me, what shall I do? Others, it may be, that have indeed Christ within them,
Lord, I have no christ within me, what shall I do? Others, it may be, that have indeed christ within them,
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1838
and they can say, Lord, I hope that I have Christ within me;
and they can say, Lord, I hope that I have christ within me;
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1839
but I do not find that I have room enough in my heart for such aguest:
but I do not find that I have room enough in my heart for such aguest:
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1840
Lord, my soul is not enlarged enough for such aguest as Christ is: Lord, my soul is a poor narrow room Oh! that my soul were more enlarged:
Lord, my soul is not enlarged enough for such aguest as christ is: Lord, my soul is a poor narrow room Oh! that my soul were more enlarged:
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1841
what shall I do to get my soul enlarged to give entertainment to such a guest as Christ is?
what shall I do to get my soul enlarged to give entertainment to such a guest as christ is?
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1842
I shall speak to ye both from one Scripture, turn ye both to the 17. of John, & the last vers.
I shall speak to you both from one Scripture, turn you both to the 17. of John, & the last vers.
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1843
Saies our Lord and Savior Christ, praying unto his father, And I have declared unto them thy Name, and will declare it:
Says our Lord and Saviour christ, praying unto his father, And I have declared unto them thy Name, and will declare it:
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that the love wherewith thou hast loved me, may be in them, & I in them. Mind the words.that the love wherewith thou hast loved me, may be in them, & I in them. Mind the words.
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1845
Here are these Three things observable in them.
Here Are these Three things observable in them.
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1846
First of all Here ye have this Doctrine that I have been speaking of all this while, Christ in each beleever: I in them. Secondly;
First of all Here you have this Doctrine that I have been speaking of all this while, christ in each believer: I in them. Secondly;
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1847
That God the Father does love a Beleever, though not so much as Christ, yet with the same love that he loveth Christ:
That God the Father does love a Believer, though not so much as christ, yet with the same love that he loves christ:
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1848
That the love wherewith thou hast loved me, way be in them, and I in them. Thirdly.That the love wherewith thou hast loved me, Way be in them, and I in them. Thirdly.
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1849
That the way to procure this love, and this In-being is, To have the Name of God declared.
That the Way to procure this love, and this Inbeing is, To have the Name of God declared.
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1850
And I have declared unto them thy Name, and I will declare it: And I have declared unto them thy Name, and I will declare it:
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1851
Why? that the love wherewith thou hast loved me, may be in them, and I in them.
Why? that the love wherewith thou hast loved me, may be in them, and I in them.
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1852
So then, the way for to get this In-being is, to have the Name of God declared unto poor souls.
So then, the Way for to get this Inbeing is, to have the Name of God declared unto poor Souls.
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1853
What is this Name, the Name of God the Father that Christ declares? It was the Love of God; his Free-grace and Love.
What is this Name, the Name of God the Father that christ declares? It was the Love of God; his Free grace and Love.
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1854
Saies Christ, God so loved the world &c. and stil Christ preach'd the love of God to poor lost man.
Says christ, God so loved the world etc. and still christ preached the love of God to poor lost man.
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1855
This was the Name of God that is declared.
This was the Name of God that is declared.
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1856
Now then, do any of your souls complain, That you want this In-being of Christ in you? or that you have not room in your souls to entertain such a guest? Observe where this Name of God is declared,
Now then, do any of your Souls complain, That you want this Inbeing of christ in you? or that you have not room in your Souls to entertain such a guest? Observe where this Name of God is declared,
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1857
and manifested, this Free love of God is manifested and declared;
and manifested, this Free love of God is manifested and declared;
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1858
and there set thy soul under the spout, under the declaration, under the manifestation of the Name of God;
and there Set thy soul under the spout, under the declaration, under the manifestation of the Name of God;
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1859
and look upon it, as if Christ were there preaching and declaring the Name of God to thy soul,
and look upon it, as if christ were there preaching and declaring the Name of God to thy soul,
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1860
and there Christ shall come in unto thee, and there thy poor narrowed, and straitned soul shal be enlarged,
and there christ shall come in unto thee, and there thy poor narrowed, and straitened soul shall be enlarged,
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1861
and made more capacious for Jesus Christ. Wherefore I beseech you then, receive this Word of Exhortation;
and made more capacious for jesus christ. Wherefore I beseech you then, receive this Word of Exhortation;
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1862
and let every soul go unto Jesus Christ, and say to this purpose, Lord Jesus, Thy work is to declare the Name of the Father to poor sinners, that so thou maiest be in them:
and let every soul go unto jesus christ, and say to this purpose, Lord jesus, Thy work is to declare the Name of the Father to poor Sinners, that so thou Mayest be in them:
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1863
now O Lord, I am a poor sinner, Lord, declare the Name of the Father to me;
now Oh Lord, I am a poor sinner, Lord, declare the Name of the Father to me;
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1864
Lord, declare the Name of the Father to me. I have a straitned heart, I have not room enough for thee in my soul;
Lord, declare the Name of the Father to me. I have a straitened heart, I have not room enough for thee in my soul;
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1865
Oh! that it were enlarged for thee: now therefore declare this Name of thy Father to me;
Oh! that it were enlarged for thee: now Therefore declare this Name of thy Father to me;
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1866
that so the love wherewith thy Father hath loved thee, may be in me, and I in thee also.
that so the love wherewith thy Father hath loved thee, may be in me, and I in thee also.
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1867
Thus I say, go unto Jesus Christ. And study, study much this In-being of Christ in your souls:
Thus I say, go unto jesus christ. And study, study much this Inbeing of christ in your Souls:
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1868
you that have it not, labor to get it;
you that have it not, labour to get it;
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1869
and you that have this In-being, labor to be thankful for it, improve it, and get your souls more and more enlarged under it.
and you that have this Inbeing, labour to be thankful for it, improve it, and get your Souls more and more enlarged under it.
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1870
SERMON V. GALATIANS, 2. part of the 20. vers. — Nevertheless I live, yet not I, but Christ liveth in me.
SERMON V. GALATIANS, 2. part of the 20. vers. — Nevertheless I live, yet not I, but christ lives in me.
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1871
I Intend at this time to speak on these words, But Christ liveth in me. Wherein ye have these Three things. First.
I Intend At this time to speak on these words, But christ lives in me. Wherein you have these Three things. First.
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1872
The In-being of Christ in a Beleever: Christ in me. Secondly. The Efficacy of this In-being: Christ Liveth in me. Thirdly. The Constancy thereof;
The Inbeing of christ in a Believer: christ in me. Secondly. The Efficacy of this Inbeing: christ Lives in me. Thirdly. The Constancy thereof;
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1873
he doth not stay for a night or two; but he Liveth, or Abideth in me.
he does not stay for a night or two; but he Lives, or Abideth in me.
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1874
Accordingly there are Three Notes, or Observations. First. Christ is in each Beleever; Christ is in every Christian.
Accordingly there Are Three Notes, or Observations. First. christ is in each Believer; christ is in every Christian.
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1875
For when he saies, I live, yet not I;
For when he Says, I live, yet not I;
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1876
he personates a Beleever all along, speaks not in his own person, but in the person of a Beleever, one Justified by Faith alone. Secondly.
he personates a Believer all along, speaks not in his own person, but in the person of a Believer, one Justified by Faith alone. Secondly.
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1877
That Christ liveth in all Beleevers. Christ liveth in me. Thirdly. That Christ liveth more in Beleevers than themselves do.
That christ lives in all Believers. christ lives in me. Thirdly. That christ lives more in Believers than themselves do.
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1878
I live, yet not I, but Christ liveth in me. I live, yet not I, but christ lives in me.
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1879
Christ hath a greater hand, and stroke in the Spiritual actions of beleevers, than themselves have.
christ hath a greater hand, and stroke in the Spiritual actions of believers, than themselves have.
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1880
I have spoken of the former of these in another place and now I will speak unto the other:
I have spoken of the former of these in Another place and now I will speak unto the other:
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1881
and therefore I shall put them both together, in one Doctrine, or Observation, thus.
and Therefore I shall put them both together, in one Doctrine, or Observation, thus.
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1882
Christ doth so live in a Beleever, that he hath a greater hand, and stroke, in the Spiritual actions of a Beleever, than a Beleever himself hath: christ does so live in a Believer, that he hath a greater hand, and stroke, in the Spiritual actions of a Believer, than a Believer himself hath:
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1883
Christ lives in a Beleever more than himself, as to his Spiritual actions. For the opening, and clearing of this Truth. christ lives in a Believer more than himself, as to his Spiritual actions. For the opening, and clearing of this Truth.
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1884
First, I shall labor to shew you that Christ liveth in each Beleever.
First, I shall labour to show you that christ lives in each Believer.
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1885
Secondly, That he hath a greater hand, and stroke, in the actions of his Spiritual life, then a Beleever hath himself. First.
Secondly, That he hath a greater hand, and stroke, in the actions of his Spiritual life, then a Believer hath himself. First.
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1886
That Christ liveth in each Beleever. A man liveth, where he worketh, and staieth, or abideth.
That christ lives in each Believer. A man lives, where he works, and stayeth, or Abideth.
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1887
A man doth not live where he lieth;
A man does not live where he lies;
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1888
he may come and stay for a day or two, and yet not be said to live there:
he may come and stay for a day or two, and yet not be said to live there:
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1889
but where a man works, and staies, or abides, there he lives. Now both these ye shall find Christ doth:
but where a man works, and stays, or abides, there he lives. Now both these you shall find christ does:
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1890
the first in that known place, the 7. of John, 38. verse.
the First in that known place, the 7. of John, 38. verse.
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1891
He that beleeveth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. He that Believeth on me, as the Scripture hath said, out of his belly shall flow Rivers of living water.
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1892
This spake he of the Spirit, which they that beleeve on him, should receive. Where the Spirit of Christ is, there is Christ.This spoke he of the Spirit, which they that believe on him, should receive. Where the Spirit of christ is, there is christ.
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1893
And this is a promise made to all Beleevers, more or lesse, to be fulfilled unto them;
And this is a promise made to all Believers, more or less, to be fulfilled unto them;
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1894
Out of their bellies shall flow rivers of living water: Which is to be understood of the Spirit.
Out of their bellies shall flow Rivers of living water: Which is to be understood of the Spirit.
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1895
So that the Spirit of Christ shall be in them, and be working in them.
So that the Spirit of christ shall be in them, and be working in them.
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1896
And as for the other, you know what is said in that, 14. of John, and the 23. verse.
And as for the other, you know what is said in that, 14. of John, and the 23. verse.
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1897
Saith our Savior there, If any man love me, he will keep my words:
Says our Saviour there, If any man love me, he will keep my words:
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and my Father will love him, and we will come unto him, and make our abode with him. and my Father will love him, and we will come unto him, and make our Abided with him.
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It's the same word that is used before for Mansions, In my fathers house are many Mansions, verse 2. We will come and take up our Mansions with him.
It's the same word that is used before for Mansions, In my Father's house Are many Mansions, verse 2. We will come and take up our Mansions with him.
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1900
And this was so received a Principle in the Apostles time, that he saies to the Corinthians, in the 1 Epistle, 3. chapter, 16. verse, Know ye not that ye are the Temple of God;
And this was so received a Principle in the Apostles time, that he Says to the Corinthians, in the 1 Epistle, 3. chapter, 16. verse, Know you not that you Are the Temple of God;
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1901
and that the Spirit of God dwelleth in you? But if you look into the, 8. chapter of the Romans, you shall see all proved together, verse the 10, 11. And if Christ be in you, the body is dead because of sin:
and that the Spirit of God dwells in you? But if you look into thee, 8. chapter of the Roman, you shall see all proved together, verse the 10, 11. And if christ be in you, the body is dead Because of since:
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1902
but the spirit is life, because of righteousness.
but the Spirit is life, Because of righteousness.
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But if the Spirit of him that raised up Jesus from the dead, dwell in you:
But if the Spirit of him that raised up jesus from the dead, dwell in you:
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he that raised up Christ from the dead, shall also quicken your mortal bodies, by his Spirit that dwelleth in you. he that raised up christ from the dead, shall also quicken your Mortal bodies, by his Spirit that dwells in you.
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1905
Here are Three or Four things observable. First, That Christ in you, and the Spirit in you, is all one.
Here Are Three or Four things observable. First, That christ in you, and the Spirit in you, is all one.
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1906
And therefore, having said in the 10. ver. If Christ be in you:
And Therefore, having said in the 10. ver. If christ be in you:
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at the 11. verse, he saies, If the Spirit of him that raised up Jesus from the dead, dwell in you.
At the 11. verse, he Says, If the Spirit of him that raised up jesus from the dead, dwell in you.
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1908
Again you may observe here, That Christ in a Beleever, is not Habitual grace only,
Again you may observe Here, That christ in a Believer, is not Habitual grace only,
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for, saith he, If the Spirit of him that raised up Jesus from the dead, dwell in you.
for, Says he, If the Spirit of him that raised up jesus from the dead, dwell in you.
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1910
It was not Faith, or Habitual grace, that raised up Christ from the dead; but the Spirit of God himself.
It was not Faith, or Habitual grace, that raised up christ from the dead; but the Spirit of God himself.
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1911
And, saith he, this Spirit dwelleth in you. So that, Christ in a Beleever, is not only the Habit of grace, but the Spirit of Christ.
And, Says he, this Spirit dwells in you. So that, christ in a Believer, is not only the Habit of grace, but the Spirit of christ.
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1912
And then Thirdly, ye may observe this too; That this Spirit, is a living Spirit; and dwelleth, or abideth in a Beleever.
And then Thirdly, you may observe this too; That this Spirit, is a living Spirit; and dwells, or Abideth in a Believer.
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For it is said twice here, That the Spirit dwelleth in you.
For it is said twice Here, That the Spirit dwells in you.
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So that plainly then, you see from the words, Christ dwels in every Beleever, Christ dwels in every Christian, he liveth in him.
So that plainly then, you see from the words, christ dwells in every Believer, christ dwells in every Christian, he lives in him.
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1915
And if it were not so, How should the absence of Jesus Christ be recompenced by the coming of the Spirit,
And if it were not so, How should the absence of jesus christ be recompensed by the coming of the Spirit,
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1916
or of the Comforter? When our Lord and Saviour Christ left the World and his Disciples, he gave them a gracious Promise of sending his Spirit;
or of the Comforter? When our Lord and Saviour christ left the World and his Disciples, he gave them a gracious Promise of sending his Spirit;
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And if I go not (saith he) the Spirit or the Comforter, will not come: And if I go not (Says he) the Spirit or the Comforter, will not come:
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but if I go, I will send the Comforter, and he shall make up your losse of me. but if I go, I will send the Comforter, and he shall make up your loss of me.
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Now if that the Spirit of Christ should not be in a Beleever, and live in him;
Now if that the Spirit of christ should not be in a Believer, and live in him;
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how would the coming of the Holy Ghost, and of the Spirit, make up the losse of the personal presence of Jesus Christ?
how would the coming of the Holy Ghost, and of the Spirit, make up the loss of the personal presence of jesus christ?
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1921
Besides, You know that friends love to be neer unto one another; and the neerer they are, the happier they count themselves;
Beside, You know that Friends love to be near unto one Another; and the nearer they Are, the Happier they count themselves;
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1922
they love not to be asunder: the soul of the lover, liveth where it loveth, rather than where it liveth.
they love not to be asunder: the soul of the lover, lives where it loves, rather than where it lives.
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1923
Now there is the greatest friendship between Christ and a Beleever; and the Lord Jesus Christ, hath a happinesse above all friends;
Now there is the greatest friendship between christ and a Believer; and the Lord jesus christ, hath a happiness above all Friends;
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that he can make himself neerer, and be more One with his friends, than any friend in the world can.
that he can make himself nearer, and be more One with his Friends, than any friend in the world can.
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And therefore, upon those terms of Love and Friendship, Christ by his Spirit liveth in all Beleevers.
And Therefore, upon those terms of Love and Friendship, christ by his Spirit lives in all Believers.
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It will be said, If Christ liveth in all Beleevers, really liveth in them by his Spirit,
It will be said, If christ lives in all Believers, really lives in them by his Spirit,
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then what need of Ordinances? for Christ and the Spirit of Christ in me, can live without Ordinances:
then what need of Ordinances? for christ and the Spirit of christ in me, can live without Ordinances:
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and if a man have attained once unto the Spirit, Christ in him, and Christ living in him;
and if a man have attained once unto the Spirit, christ in him, and christ living in him;
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and have attained unto the Spirit, the Spirit of Christ really living in him;
and have attained unto the Spirit, the Spirit of christ really living in him;
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what need of any Commandements without? or Rules without? for the Spirit will be a sufficient-Rule to lead him into all that is right:
what need of any commandments without? or Rules without? for the Spirit will be a sufficient-Rule to led him into all that is right:
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what need therefore of any Commandements, Rules, or Ordinances without? Yes: For we use the Ordinances, not only for the enjoyment of God in them:what need Therefore of any commandments, Rules, or Ordinances without? Yes: For we use the Ordinances, not only for the enjoyment of God in them:
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but as a testimony of our Obedience. If that the enjoyment of God, and Christ, were the only reason of the Ordinances,
but as a testimony of our obedience. If that the enjoyment of God, and christ, were the only reason of the Ordinances,
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1933
then in case that a man could without the Ordinances have the enjoyment of God, and Christ, he might lay by the Ordinances:
then in case that a man could without the Ordinances have the enjoyment of God, and christ, he might lay by the Ordinances:
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but seeing that we are for to use the Ordinances as an act of our Obedience,
but seeing that we Are for to use the Ordinances as an act of our obedience,
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1935
although a man can enjoy Christ, have the Spirit, and Christ living in him;
although a man can enjoy christ, have the Spirit, and christ living in him;
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1936
yet notwithstanding, he is still to bear up the Ordinances, because there he is to expresse his Obedience unto God, and Christ.
yet notwithstanding, he is still to bear up the Ordinances, Because there he is to express his obedience unto God, and christ.
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1937
And now (give me leave a little to fix here, to take off this scruple,
And now (give me leave a little to fix Here, to take off this scruple,
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and Objection) if you look into the 27. of Numbers, you shall find, that Joshua had the Spirit,
and Objection) if you look into the 27. of Numbers, you shall find, that joshua had the Spirit,
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1939
and not in an ordinary way, but in a more than ordinary way the Lord gave Joshua his Spirit:
and not in an ordinary Way, but in a more than ordinary Way the Lord gave joshua his Spirit:
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1940
and yet notwithstanding, Joshua was to be under Commandements, and under Ordinances: at the 18. verse.
and yet notwithstanding, joshua was to be under commandments, and under Ordinances: At the 18. verse.
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The Lord said unto Moses, take thee Joshua the sun of Nun, a man in whom is the Spirit, The Lord said unto Moses, take thee joshua the sun of Nun, a man in whom is the Spirit,
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1942
and lay thine hand on him, and set him before Eleazer the Priest, and before all the Congregation:
and lay thine hand on him, and Set him before Eleazar the Priest, and before all the Congregation:
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1943
and give him a charge in their sight. and give him a charge in their sighed.
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1944
Mark, he was to come under a Command, and under a charge although he had the Spirit.
Mark, he was to come under a Command, and under a charge although he had the Spirit.
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1945
And he shall stand before, Eleazer the Priest, who shal ask counsel for him after the judgment of Urim before the Lord. And so it was.And he shall stand before, Eleazar the Priest, who shall ask counsel for him After the judgement of Urim before the Lord. And so it was.
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1946
And Moses did as the Lord commanded him. And Moses did as the Lord commanded him.
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1947
Now Moses doth not say, What need I go to Eleazar, or to the Priest? what need I go and consult by Urim and Thummim? for I have the Spirit, that is able to leade me into all Truth.
Now Moses does not say, What need I go to Eleazar, or to the Priest? what need I go and consult by Urim and Thummim? for I have the Spirit, that is able to lead me into all Truth.
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1948
No, but he submits unto his Charge, and he waits upon the Lord in this way of the Ordinances,
No, but he submits unto his Charge, and he waits upon the Lord in this Way of the Ordinances,
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1949
although it is said here, that he had the Spirit.
although it is said Here, that he had the Spirit.
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1950
So, had not David the Spirit in a great measure? and yet, did he not use the Ordinances? But look into the new Testament,
So, had not David the Spirit in a great measure? and yet, did he not use the Ordinances? But look into the new Testament,
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1951
and there you find, that the Apostles had the Spirit also: Our Lord and Savior Christ, he breathed upon them;
and there you find, that the Apostles had the Spirit also: Our Lord and Saviour christ, he breathed upon them;
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1952
they waited for the coming of the Spirit; and the holy Ghost fell upon them: and yet notwithstanding, they were under Commands;
they waited for the coming of the Spirit; and the holy Ghost fell upon them: and yet notwithstanding, they were under Commands;
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1953
for saith our Savior Christ to them, Go, teach all Nations, Baptizing, and teaching them to do what ever I command you.
for Says our Saviour christ to them, Go, teach all nations, Baptizing, and teaching them to do what ever I command you.
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1954
So that although they had the Spirit, and the holy Ghost, in a greater measure than any man (for ought I know) ever had since;
So that although they had the Spirit, and the holy Ghost, in a greater measure than any man (for ought I know) ever had since;
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1955
yet notwithstanding, they were under Commandements: Teaching them (saith he) to do whatsoever I command you.
yet notwithstanding, they were under commandments: Teaching them (Says he) to do whatsoever I command you.
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1956
And ye know what our Savior saies, in that place I mentioned even now, He that beleeveth on me, out of his belly shall flow rivers of living water, (which he spake concerning the Spirit,
And you know what our Saviour Says, in that place I mentioned even now, He that Believeth on me, out of his belly shall flow Rivers of living water, (which he spoke Concerning the Spirit,
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1957
and the holy Ghost, that should be given, for he was not yet glorified. ) A Promise made to Beleevers, and the Churches, in the times of the Apostles;and the holy Ghost, that should be given, for he was not yet glorified.) A Promise made to Believers, and the Churches, in the times of the Apostles;
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1958
they had the Spirit by vertue of that Promise: and yet notwithstanding, they were under Ordinances, and did use the Ordinances.
they had the Spirit by virtue of that Promise: and yet notwithstanding, they were under Ordinances, and did use the Ordinances.
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1959
But that you may see how this Objection runs crosse, both to the old, and to the new Testament; look upon one place more;
But that you may see how this Objection runs cross, both to the old, and to the new Testament; look upon one place more;
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1960
it is in the 30. chap. of Isaiah, the 20. and 21. verses, a Promise made concerning the times of the Gospel.
it is in the 30. chap. of Isaiah, the 20. and 21. Verses, a Promise made Concerning the times of the Gospel.
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And though the Lord give you the bread of adversity and the water of affliction, And though the Lord give you the bred of adversity and the water of affliction,
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yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers. yet shall not thy Teachers be removed into a corner any more, but thine eyes shall see thy Teachers.
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Here are Ordinances, here are Teachers.
Here Are Ordinances, Here Are Teachers.
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Well now, but where is the Spirit? Verse the 21. And thine ears shall hear a word behind thee, saying, This is the way, walk in it.
Well now, but where is the Spirit? Verse the 21. And thine ears shall hear a word behind thee, saying, This is the Way, walk in it.
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1965
Thine ears shall hear a word behind thee;
Thine ears shall hear a word behind thee;
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Who speaks that word? Look into the 1. chapter of the Revelation, & there you shall find, it is the Spirit that speaks the word behind one, at the 10. verse.
Who speaks that word? Look into the 1. chapter of the Revelation, & there you shall find, it is the Spirit that speaks the word behind one, At the 10. verse.
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I was in the Spirit on the Lords day, and heard behind me a great voice. I was in the Spirit on the lords day, and herd behind me a great voice.
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1968
So that this voice behind, is that of the Spirit: When we do not expect the Spirit, the Spirit cometh and speaketh to us.
So that this voice behind, is that of the Spirit: When we do not expect the Spirit, the Spirit comes and speaks to us.
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1969
So that, thus now ye see, Teaching, and Ordinances, and the Spirit of Christ in us,
So that, thus now you see, Teaching, and Ordinances, and the Spirit of christ in us,
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1970
and living in us, may and do stand together.
and living in us, may and do stand together.
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1971
But yet will some say, What need of these things? If Christ liveth in each Beleever really by his Spirit, what need of Commandements,
But yet will Some say, What need of these things? If christ lives in each Believer really by his Spirit, what need of commandments,
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1972
or Teachings without? for is it not said, Ye shall be all taught of God? and ye shall no longer teach your neighbor? is it not so said in Scripture? No, not just so:or Teachings without? for is it not said, You shall be all taught of God? and you shall no longer teach your neighbour? is it not so said in Scripture? No, not just so:
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for if you look into that 31. of Jeremy, from whence the place is fetched:
for if you look into that 31. of Jeremiah, from whence the place is fetched:
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and the 8. chapter of the Epistle to the Hebrews; ye shall find, that the words run thus:
and the 8. chapter of the Epistle to the Hebrews; you shall find, that the words run thus:
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1975
This is the Covenant that I will make with the house of Israel, (verse the 10.) after those daies, saith the Lord: This is the Covenant that I will make with the house of Israel, (verse the 10.) After those days, Says the Lord:
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1976
I will put my Lawes into their mind, and write them in their hearts, and I will be to them a God,
I will put my Laws into their mind, and write them in their hearts, and I will be to them a God,
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1977
and they shall be to me a people.
and they shall be to me a people.
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1978
And they shall not teach every man his neighbour, and every man his brother, Saying, Know the Lord:
And they shall not teach every man his neighbour, and every man his brother, Saying, Know the Lord:
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1979
For all shall know me from the least to the greatest. Mark how the words run:For all shall know me from the least to the greatest. Mark how the words run:
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1980
It is not barely said thus; They shall not teach every man his neighbour, and every man his brother;
It is not barely said thus; They shall not teach every man his neighbour, and every man his brother;
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but that clause is added to it, Saying, Know the Lord:
but that clause is added to it, Saying, Know the Lord:
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1982
They shall not teach every man his neighbour, and every man his brother, Saying, Know the Lord.
They shall not teach every man his neighbour, and every man his brother, Saying, Know the Lord.
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1983
As if he had said, I will now make a Covenant of grace, and mercy with you;
As if he had said, I will now make a Covenant of grace, and mercy with you;
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I will write my Laws in your hearts, and ye shall all know me, and though you have been taught heretofore,
I will write my Laws in your hearts, and you shall all know me, and though you have been taught heretofore,
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1985
as ignorant people, that have not known the Lord, yet now, because I will write my Laws in your hearts,
as ignorant people, that have not known the Lord, yet now, Because I will write my Laws in your hearts,
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1986
and my Law shall be there;
and my Law shall be there;
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1987
ye shall not teach every man his neighbour, and every man his brother, Saying, Know the Lord,
you shall not teach every man his neighbour, and every man his brother, Saying, Know the Lord,
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1988
as if ye were ignorant, but my Law shall be within your hearts, and you shall be taught as a knowing people. Secondly.
as if you were ignorant, but my Law shall be within your hearts, and you shall be taught as a knowing people. Secondly.
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1989
Ye must know, that although the Spirit of Christ live in every Christian, and so God;
You must know, that although the Spirit of christ live in every Christian, and so God;
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1990
Yet the Spirit is the free gift of God, and therefore it acts, and works no further than it pleaseth God to give it.
Yet the Spirit is the free gift of God, and Therefore it acts, and works no further than it Pleases God to give it.
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1991
Now look into the Scripture, and you shall find, that the Lord was never pleased to give the Spirit for this end, that it should be the only Rule of a mans life;
Now look into the Scripture, and you shall find, that the Lord was never pleased to give the Spirit for this end, that it should be the only Rule of a men life;
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1992
but for this end, that it should be an help to a man to know the Rule, and to keep the Rule.
but for this end, that it should be an help to a man to know the Rule, and to keep the Rule.
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1993
Look into the Word, and you shall find, that the Spirit of the Lord was never given, to be the only Rule for a man to live by,
Look into the Word, and you shall find, that the Spirit of the Lord was never given, to be the only Rule for a man to live by,
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1994
but it was given to be an help to understand, keep, and fulfil the Rule.
but it was given to be an help to understand, keep, and fulfil the Rule.
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1995
And therefore Chrysostom doth well observe, It is with Christ in us, (saith he) as with Christ without us.
And Therefore Chrysostom does well observe, It is with christ in us, (Says he) as with christ without us.
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1996
In the times of the old Testament, the great Promise was of giving Christ:
In the times of the old Testament, the great Promise was of giving christ:
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1997
in the times of the New Testament, the great Promise is, the giving of the Spirit.
in the times of the New Testament, the great Promise is, the giving of the Spirit.
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1998
Now therefore, looke as it was with Christ when he came into the world, so with the Spirit when he cometh into the heart, Christ in us.
Now Therefore, look as it was with christ when he Come into the world, so with the Spirit when he comes into the heart, christ in us.
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Now when Christ came into the World, he came not to destroy the Law, but he came to fulfill the Law:
Now when christ Come into the World, he Come not to destroy the Law, but he Come to fulfil the Law:
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2000
So when the Spirit cometh into the heart, the Spirit cometh not to destroy the Gospel,
So when the Spirit comes into the heart, the Spirit comes not to destroy the Gospel,
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2001
or the Ordinances of the Gospel; but he comes to fulfil the Gospel. Christus impletio legis, Spiritus impletio Evangelii.
or the Ordinances of the Gospel; but he comes to fulfil the Gospel. Christus Impletio Legis, Spiritus Impletio Evangelii.
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Christ the fulfilling of the Law, the Spirit the fulfilling of the Gospel. Quaecunque sunt in Legi &c. Whatsoever things are in the Law, Christ fulfilleth:
christ the fulfilling of the Law, the Spirit the fulfilling of the Gospel. Quaecunque sunt in Legi etc. Whatsoever things Are in the Law, christ fulfilleth:
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whatsoever things are in the Doctrine of the Gospel, the Spirit fulfilleth.
whatsoever things Are in the Doctrine of the Gospel, the Spirit fulfilleth.
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And as when Christ came, he came not to destroy the Law, but to fulfil it;
And as when christ Come, he Come not to destroy the Law, but to fulfil it;
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(for he saith himself, I came to fulfil the Law ) so when the Spirit comes into any soul, saith the Spirit also, I come not to destroy the Gospel, (for he Says himself, I Come to fulfil the Law) so when the Spirit comes into any soul, Says the Spirit also, I come not to destroy the Gospel,
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2006
or the Commandements of the Gospel;
or the commandments of the Gospel;
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2007
but I come into this poor soule, to help it to fulfill the Commandements of the Gospel.
but I come into this poor soul, to help it to fulfil the commandments of the Gospel.
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Now when I do take away the Commandements, and make the Commandements no Commandements to me, (I mean, the Commandements without) then I destroy the Commandements as to me:
Now when I do take away the commandments, and make the commandments no commandments to me, (I mean, the commandments without) then I destroy the commandments as to me:
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When I do make the Ordinances of Christ, as no Ordinances to me; then I do destroy them, as to me:
When I do make the Ordinances of christ, as no Ordinances to me; then I do destroy them, as to me:
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2010
And when I make the Rule without, to be no Rule, as to me, then I destroy it, as to me:
And when I make the Rule without, to be no Rule, as to me, then I destroy it, as to me:
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and when I that am a Beleever say thus, I have the Spirit, and therefore I have no need of any Commandement from without,
and when I that am a Believer say thus, I have the Spirit, and Therefore I have no need of any Commandment from without,
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for the Spirit is Rule enough; here I take away the Commandement, as to me; I take away the Ordinances, as to me;
for the Spirit is Rule enough; Here I take away the Commandment, as to me; I take away the Ordinances, as to me;
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I take away the Rule, as to me, and therfore I destroy them. Certainly, Christ within us, is not contrary to Christ without us:
I take away the Rule, as to me, and Therefore I destroy them. Certainly, christ within us, is not contrary to christ without us:
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Christ without us, did not destroy the Law; Christ within us, doth not destroy the Gospel.
christ without us, did not destroy the Law; christ within us, does not destroy the Gospel.
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Therefore, for any now to throw up Ordinances upon this account, because they have the Spirit to lead, and guide them;
Therefore, for any now to throw up Ordinances upon this account, Because they have the Spirit to led, and guide them;
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this is to walk contrary to all the Scriptures, both of the Old, and New Testament.
this is to walk contrary to all the Scriptures, both of the Old, and New Testament.
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Oh! that people would think of this one thing, The Spirit was never given to be the only Rule of a mans life;
Oh! that people would think of this one thing, The Spirit was never given to be the only Rule of a men life;
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but it was given to help us to understand, and to enable us to keep the Rule.
but it was given to help us to understand, and to enable us to keep the Rule.
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Thus you see, Ordinances, and Christ living in a Christian, can stand together. And so you have the First thing cleared, and proved, Christ liveth in all Beleevers. Secondly.
Thus you see, Ordinances, and christ living in a Christian, can stand together. And so you have the First thing cleared, and proved, christ lives in all Believers. Secondly.
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Whereby may it appear, That the Lord Jesus Christ doth so live in a Beleever, Whereby may it appear, That the Lord jesus christ does so live in a Believer,
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as that he hath a greater hand, and stroke in all the actions of his Spiritual life,
as that he hath a greater hand, and stroke in all the actions of his Spiritual life,
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than a Beleever hath himself? that Jesus Christ doth live more in a Beleever than himself doth? The Scripture is very plain.than a Believer hath himself? that jesus christ does live more in a Believer than himself does? The Scripture is very plain.
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If you look into the 1. chap. of Paul to the Ephesians, and the last verse, there you find these words, (speaking of Christ and his Church) Which is his body, the fulness of him that filleth all in all.
If you look into the 1. chap. of Paul to the Ephesians, and the last verse, there you find these words, (speaking of christ and his Church) Which is his body, the fullness of him that fills all in all.
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Our Understandings, our Wils, our Affections, our Duties, they are but empty vessels til Christ doth fill them, he filleth all, he filleth all in all.
Our Understandings, our Wills, our Affections, our Duties, they Are but empty vessels till christ does fill them, he fills all, he fills all in all.
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If ye have any Sails spread in any Dutie, it is Christ that filleth them.
If you have any Sails spread in any Duty, it is christ that fills them.
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Look into the 3. chap. of that Epistle to the Colossians, ye shal find at the 11. ver.
Look into the 3. chap. of that Epistle to the colossians, you shall find At the 11. ver.
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it is said of Christ, He is all in all. The words are, But Christ is all, and in all.
it is said of christ, He is all in all. The words Are, But christ is all, and in all.
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He is all in all men; so it may be read: Or, he is all in all things.
He is all in all men; so it may be read: Or, he is all in all things.
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Either way it may be read, and it signifies both, He is al in al men,
Either Way it may be read, and it signifies both, He is all in all men,
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and he is all in al things. Take the first All, for all men; and so he is all in all them.
and he is all in all things. Take the First All, for all men; and so he is all in all them.
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Take the last All, for all things; and so he is all in al them, in al things.
Take the last All, for all things; and so he is all in all them, in all things.
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Now if the Lord Jesus Christ be al in al things, and in al men;
Now if the Lord jesus christ be all in all things, and in all men;
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then certainly, he hath a greater hand and stroke in the actions, the spiritual actions of Beleevers, than themselves have. Secondly.
then Certainly, he hath a greater hand and stroke in the actions, the spiritual actions of Believers, than themselves have. Secondly.
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To make this clear to you by instances, thus:
To make this clear to you by instances, thus:
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If the Lord Jesus Christ have a greater hand and stroke in our Conversion, in our Performance of Duties, in our Obedience, in the grace of our Sufferings, in our Assurance,
If the Lord jesus christ have a greater hand and stroke in our Conversion, in our Performance of Duties, in our obedience, in the grace of our Sufferings, in our Assurance,
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than we, or Beleevers have themselves, then certainly, this part of the Doctrine must stand cleer and firm. First. As for our Conversion:
than we, or Believers have themselves, then Certainly, this part of the Doctrine must stand clear and firm. First. As for our Conversion:
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Ye know what our Savior saies, None comes unto the Son, but whom the Father draws:
You know what our Saviour Says, None comes unto the Son, but whom the Father draws:
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and none knows the Father, but he unto whom the Son reveals him. Convert me (saith the turning soul) and I shall be converted. and none knows the Father, but he unto whom the Son reveals him. Convert me (Says the turning soul) and I shall be converted.
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As for our Performances, or Duties; Prayer, or whatever it is. Look into the 8. Chapter to the Romans, and the 26. vers.
As for our Performances, or Duties; Prayer, or whatever it is. Look into the 8. Chapter to the Roman, and the 26. vers.
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Likewise the Spirit also helpeth our infirmities. Likewise the Spirit also Helpeth our infirmities.
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But how doth this prove, that the Spirit hath a greater hand and stroke in our Prayers than our selves have? Mark what follows,
But how does this prove, that the Spirit hath a greater hand and stroke in our Prayers than our selves have? Mark what follows,
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For, we know not what we should pray for as we ought, but the Spirit it self maketh intercession for us, with groanings which cannot be uttered.
For, we know not what we should pray for as we ought, but the Spirit it self makes Intercession for us, with groanings which cannot be uttered.
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As for the matter of our Obedience.
As for the matter of our obedience.
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You know what the Apostle saith, both unto the Romans, and unto the Galatians, That we are led by the Spirit:
You know what the Apostle Says, both unto the Roman, and unto the Galatians, That we Are led by the Spirit:
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Beleevers are led by the Spirit. Plus est agi, quam regi.
Believers Are led by the Spirit. Plus est agi, quam King.
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He doth not say, We are ruled by the Spirit, but he saith, a Beleever is led by the Spirit; not ruled, but led.
He does not say, We Are ruled by the Spirit, but he Says, a Believer is led by the Spirit; not ruled, but led.
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It is more to be led, than to be ruled:
It is more to be led, than to be ruled:
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for when a man is ruled by another, he acts himself, and his own actions are seen:
for when a man is ruled by Another, he acts himself, and his own actions Are seen:
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but when a man is led, and carried away by another, though he may act himself, the others action is more seen than his.
but when a man is led, and carried away by Another, though he may act himself, the Others actium is more seen than his.
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We (saith he) are led by the Spirit. As for our grace in Suffering;
We (Says he) Are led by the Spirit. As for our grace in Suffering;
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the deportment, and demeanour of a gracious soul in the time of Suffering.
the deportment, and demeanour of a gracious soul in the time of Suffering.
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See what our Savior Christ saies for that, in the 10. of Matthew the 19. and 20. verses.
See what our Saviour christ Says for that, in the 10. of Matthew the 19. and 20. Verses.
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But when they deliver you up, take no thought, how or what you shall speak: for it shall be given you in that same hour what ye shall speak. But when they deliver you up, take no Thought, how or what you shall speak: for it shall be given you in that same hour what you shall speak.
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For it is not ye that speak, but the Spirit of your Father which speaketh in you. For it is not you that speak, but the Spirit of your Father which speaks in you.
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So that he hath a greater stroke in the grace, and carriage of a soul under his sufferings, than himself hath.
So that he hath a greater stroke in the grace, and carriage of a soul under his sufferings, than himself hath.
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As for the matter of our Assurance.
As for the matter of our Assurance.
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You know also, what the Apostle Paul saith, in that same 8. of the Romans, Ye have not received the spirit of bondage again unto fear;
You know also, what the Apostle Paul Says, in that same 8. of the Roman, You have not received the Spirit of bondage again unto Fear;
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but ye have received the Spirit of adoption, whereby we cry, Abba, Father:
but you have received the Spirit of adoption, whereby we cry, Abba, Father:
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the Spirit it self bearing witness with our spirits, that we are the children of God. the Spirit it self bearing witness with our spirits, that we Are the children of God.
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So that now all these Five things are clear.
So that now all these Five things Are clear.
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And if the Spirit and Christ in a Beleever, the Spirit of Christ, have a greater stroke in a mans Conversion, in his Performance, in his Obedience, in the grace of his Suffering,
And if the Spirit and christ in a Believer, the Spirit of christ, have a greater stroke in a men Conversion, in his Performance, in his obedience, in the grace of his Suffering,
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and in his Assurance, than himself hath;
and in his Assurance, than himself hath;
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then surely, the Lord Jesus Christ, hath a greater hand and stroke in the spiritual actions of Beleevers, than themselves have; now that is proved.
then surely, the Lord jesus christ, hath a greater hand and stroke in the spiritual actions of Believers, than themselves have; now that is proved.
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To give you one Reason for it.
To give you one Reason for it.
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If a Beleever had a greater hand and stroke in his Spiritual actions, then the Spirit of Christ;
If a Believer had a greater hand and stroke in his Spiritual actions, then the Spirit of christ;
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then had he wherein to boast: for he might say thus: I have now been at Duty;
then had he wherein to boast: for he might say thus: I have now been At Duty;
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I confess I have had some help from Christ, and from the Spirit, but I had the greatest hand and stroke therein my self,
I confess I have had Some help from christ, and from the Spirit, but I had the greatest hand and stroke therein my self,
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and therefore why should I not boast? I have been now at Prayer, and though I have had some help from the Spirit in Prayer,
and Therefore why should I not boast? I have been now At Prayer, and though I have had Some help from the Spirit in Prayer,
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yet I had the greatest hand and stroke therein my self, therefore why should I not boast? But (saith the Apostle) boasting is excluded:
yet I had the greatest hand and stroke therein my self, Therefore why should I not boast? But (Says the Apostle) boasting is excluded:
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Surely therefore, the Lord Jesus Christ doth so live in a Christian, as that he hath a greater hand and stroke, in all the actions of his spiritual life,
Surely Therefore, the Lord jesus christ does so live in a Christian, as that he hath a greater hand and stroke, in all the actions of his spiritual life,
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than a Christian, or a Beleever hath himself;
than a Christian, or a Believer hath himself;
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so that he may say truly, I live, yet not I, but Christ liveth in me.
so that he may say truly, I live, yet not I, but christ lives in me.
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If this be true; surely there are few Beleevers in the world; If this be true; surely there Are few Believers in the world;
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how few are there in whom Christ lives thus? I fear upon this account (will some poor soul say) that I have no faith in jesus Christ:
how few Are there in whom christ lives thus? I Fear upon this account (will Some poor soul say) that I have no faith in Jesus christ:
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I thought once that I had faith in Christ, and that I was a Beleever,
I Thought once that I had faith in christ, and that I was a Believer,
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but I do not find Christ living in me thus, that the Lord Jesus hath a greater hand and stroke, in all my Duties than my self,
but I do not find christ living in me thus, that the Lord jesus hath a greater hand and stroke, in all my Duties than my self,
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and therefore I fear that I never yet had faith: are there not few Beleevers in the world upon this account? and Therefore I Fear that I never yet had faith: Are there not few Believers in the world upon this account?
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I grant it, there are few Beleevers in the world, few that have faith, few in whom Christ lives thus.
I grant it, there Are few Believers in the world, few that have faith, few in whom christ lives thus.
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But that this Doctrine may not be a stone of stumbling to any weak Christian. First, You must know this:
But that this Doctrine may not be a stone of stumbling to any weak Christian. First, You must know this:
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That it is with Christ in us, living in us, as it was with Christ without us, living without us.
That it is with christ in us, living in us, as it was with christ without us, living without us.
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When the Lord Christ came into the world, and lived here on earth, lived without us;
When the Lord christ Come into the world, and lived Here on earth, lived without us;
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he lived a conflicting life, a life under Temptations, and freedom from those Temptations; Desertions, and freedom from those Desertions:
he lived a conflicting life, a life under Temptations, and freedom from those Temptations; Desertions, and freedom from those Desertions:
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his life here on earth was a hidden life, a vailed life; He came unto his own, and his own received him not; and knew him not:
his life Here on earth was a hidden life, a veiled life; He Come unto his own, and his own received him not; and knew him not:
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his own would not say, Now our Lord Christ is among us.
his own would not say, Now our Lord christ is among us.
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So when Christ comes into the soul by his Spirit, when he lives there, he lives a conflicting life:
So when christ comes into the soul by his Spirit, when he lives there, he lives a conflicting life:
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he hath his Temptations there, and his freedom from those Temptations; he hath his Desertions there, and his freedom from those Desertions;
he hath his Temptations there, and his freedom from those Temptations; he hath his Desertions there, and his freedom from those Desertions;
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he liveth a hidden life there, a vailed life there, he comes to his own, and many times the soul that is his own doth not receive him in a way of comfort, is not able to say, Christ liveth in me.
he lives a hidden life there, a veiled life there, he comes to his own, and many times the soul that is his own does not receive him in a Way of Comfort, is not able to say, christ lives in me.
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But who ever you are that make this Objection, or lie under this Fear; give me leave to propound Four or Five Questions to you.
But who ever you Are that make this Objection, or lie under this fear; give me leave to propound Four or Five Questions to you.
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First, What is that in you, that doth ordinarily sway the great actions of your lives? When the Lord Christ comes into the soul, he comes as a King, presently ascendeth the Throne,
First, What is that in you, that does ordinarily sway the great actions of your lives? When the Lord christ comes into the soul, he comes as a King, presently Ascendeth the Throne,
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and takes hold of the Scepter;
and Takes hold of the Sceptre;
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interests himself in all that that doth sway the soul, and swaies the actions of the soul:
interests himself in all that that does sway the soul, and sways the actions of the soul:
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now what is it that doth sway a mans actions? Finis action is domin us et reginae est. The end swaies the action.
now what is it that does sway a men actions? Finis actium is Domini us et Reginae est. The end sways the actium.
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And look what that is that doth sway your End, that is it which liveth in you:
And look what that is that does sway your End, that is it which lives in you:
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if Self swaieth your End, Self liveth in you; if Christ sway your End, Christ liveth in you. Now soul!
if Self swayeth your End, Self lives in you; if christ sway your End, christ lives in you. Now soul!
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take all the actions of thy life, since thou hast set thy face towards heaven,
take all the actions of thy life, since thou hast Set thy face towards heaven,
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and as for the great turnings of your life, and the great actions, Hath not Christ been at the end of them? Secondly.
and as for the great turnings of your life, and the great actions, Hath not christ been At the end of them? Secondly.
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Do not you find a secret kind of disposition unto all the Commandements of the Gospel? Where the Spirit is, there Christ liveth.
Do not you find a secret kind of disposition unto all the commandments of the Gospel? Where the Spirit is, there christ lives.
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When the Lord makes a Covenant of grace, you shall observe he promiseth, that he will give his Spirit,
When the Lord makes a Covenant of grace, you shall observe he promises, that he will give his Spirit,
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and withal, that he will write his Law in our hearts:
and withal, that he will write his Law in our hearts:
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and when he promiseth in the Covenant of grace, that he will write his Law in our hearts, he doth also promise for to give his Spirit.
and when he promises in the Covenant of grace, that he will write his Law in our hearts, he does also promise for to give his Spirit.
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As when the Lord gave out the Law at first to man-kind, he did write the Moral Law in mans heart;
As when the Lord gave out the Law At First to mankind, he did write the Moral Law in men heart;
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so that the Heathen now have the Law written in their hearts, the Moral Law; whereby they are disposed and inclined to Morallity, and Civillity:
so that the Heathen now have the Law written in their hearts, the Moral Law; whereby they Are disposed and inclined to Morality, and Civility:
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So when the Lord comes and makes a Covenant of grace with the soul, then he doth give out his Spirit to the soul,
So when the Lord comes and makes a Covenant of grace with the soul, then he does give out his Spirit to the soul,
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and then he doth write his Law, the Law of grace, love, and of the Gospel in that soul,
and then he does write his Law, the Law of grace, love, and of the Gospel in that soul,
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and that soul hath a secret disposition unto all the Commandements of the Gospel.
and that soul hath a secret disposition unto all the commandments of the Gospel.
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Now do ye not find it thus with you? when sometimes you are tempted to what is evil, do not ye say thus, I cannot do it;
Now do you not find it thus with you? when sometime you Are tempted to what is evil, do not you say thus, I cannot do it;
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Oh! Lord, thou knowest I cannot live as I have done, and I cannot want the presence of God and Christ.
Oh! Lord, thou Knowest I cannot live as I have done, and I cannot want the presence of God and christ.
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What means this Cannot? but a Law within, that God hath written in the heart, there is the Spirit, and there is Christ. Thirdly.
What means this Cannot? but a Law within, that God hath written in the heart, there is the Spirit, and there is christ. Thirdly.
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Do not you find your souls sometimes, carried out to what is good, beyond and contrary to your own dispositions,
Do not you find your Souls sometime, carried out to what is good, beyond and contrary to your own dispositions,
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and natural inclinations? It is written of Irajan the Emperor, that He was an exceeding, meek, loving, quiet, good natured man;
and natural inclinations? It is written of Irajan the Emperor, that He was an exceeding, meek, loving, quiet, good natured man;
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and yet He was one of the greatest Persecutors in the Primitive times, He had his hand in two as bloody actions against the Saints,
and yet He was one of the greatest Persecutors in the Primitive times, He had his hand in two as bloody actions against the Saints,
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as any Persecutor in those times: yet a man of a quiet, loving, sweet nature and disposition.
as any Persecutor in those times: yet a man of a quiet, loving, sweet nature and disposition.
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How came this to passe? He was acted by Satan, and being thus acted beyond his own disposition,
How Come this to pass? He was acted by Satan, and being thus acted beyond his own disposition,
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and inclination, it argued that Satan had a greater hand and stroke in his action than himself had.
and inclination, it argued that Satan had a greater hand and stroke in his actium than himself had.
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So, when a man shall be carried on to what is good, even contrary to his own nature and disposition:
So, when a man shall be carried on to what is good, even contrary to his own nature and disposition:
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what doth this argue, but that the Lord Christ hath a greater hand and stroke in that action than himself hath. Fourthly.
what does this argue, but that the Lord christ hath a greater hand and stroke in that actium than himself hath. Fourthly.
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Do not you find, sometimes, (who ever you are that make this Objection, or lie under this fear, That Christ doth not live in you) do not you find, that sometimes your soul is carried out to what is good, beyond what you intended? When Zacheus went up into the Sycamore-tree, he only went up to see the outside of Christ;
Do not you find, sometime, (who ever you Are that make this Objection, or lie under this Fear, That christ does not live in you) do not you find, that sometime your soul is carried out to what is good, beyond what you intended? When Zacchaeus went up into the Sycamore-tree, he only went up to see the outside of christ;
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but he comes down, receives Christ into his house, there he bids him welcome, and saith, Lord, Behold, the half of my goods I give to the poor.
but he comes down, receives christ into his house, there he bids him welcome, and Says, Lord, Behold, the half of my goods I give to the poor.
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Zacheus never intended this when he went up to see Christ;Zacchaeus never intended this when he went up to see christ;
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What's the reason? The Lord Christ was upon his soul, the Lord Christ was at work upon him;
What's the reason? The Lord christ was upon his soul, the Lord christ was At work upon him;
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and because he was carried out farther in this good work than ever he intended, it thereby doth appear, that the Lord Jesus Christ had a greater stroke in this spiritual action of his than himself had.
and Because he was carried out farther in this good work than ever he intended, it thereby does appear, that the Lord jesus christ had a greater stroke in this spiritual actium of his than himself had.
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As on the other side, A wicked man, sometimes, he begins to sin;
As on the other side, A wicked man, sometime, he begins to since;
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and saith he within himself, I will do it but a little, I will not goe very farre, I will never do it again, I will now take my leave of this sin, it shall never be acted by me any more.
and Says he within himself, I will do it but a little, I will not go very Far, I will never do it again, I will now take my leave of this since, it shall never be acted by me any more.
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But he goes farther in it than ever he intended; Why? because the Devil hath a greater stroke upon him than himself hath.
But he Goes farther in it than ever he intended; Why? Because the devil hath a greater stroke upon him than himself hath.
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So here, when as a mans soul shall be carried out unto what is good, beyond what he intended, this argues that the Lord Jesus Christ is at work upon his soul,
So Here, when as a men soul shall be carried out unto what is good, beyond what he intended, this argues that the Lord jesus christ is At work upon his soul,
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and hath a greater hand and stroke upon his actions; his spiritual actions than himself hath.
and hath a greater hand and stroke upon his actions; his spiritual actions than himself hath.
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Now is it not thus with thee? Fiftly.
Now is it not thus with thee? Fifty.
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Who ever thou art (man or woman) that makes this Objection, and lies under this fear, That the Lord Christ doth not live in thee.
Who ever thou art (man or woman) that makes this Objection, and lies under this Fear, That the Lord christ does not live in thee.
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Were you never perswaded of this, did you never yet think, that Christ was in you? did you never yet beleeve, that Christ lived in you? Yes, I confesse I had such thoughts once; but oh!
Were you never persuaded of this, did you never yet think, that christ was in you? did you never yet believe, that christ lived in you? Yes, I confess I had such thoughts once; but o!
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I have lost those thoughts, I have lost those perswasions.
I have lost those thoughts, I have lost those persuasions.
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But when you had those thoughts, and when you had those perswasions, how came you by them? My soul was lying in a sad, dark, dead, hardned condition;
But when you had those thoughts, and when you had those persuasions, how Come you by them? My soul was lying in a sad, dark, dead, hardened condition;
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my soul was ready to sink with despair: and all on a sudden, my soul was raised up within me to this perswasion,
my soul was ready to sink with despair: and all on a sudden, my soul was raised up within me to this persuasion,
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for to think that Christ was in me, and that Christ liveth in me.
for to think that christ was in me, and that christ lives in me.
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Wel, Either these thoughts were from Satan, or from Christ, Either this perswasion of yours was from Satan, or it was from Christ:
Well, Either these thoughts were from Satan, or from christ, Either this persuasion of yours was from Satan, or it was from christ:
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Not from Satan, for Satan doth not use to be so loving to a poor tempted soul, to bear it up when it is ready to sink under Temptation;
Not from Satan, for Satan does not use to be so loving to a poor tempted soul, to bear it up when it is ready to sink under Temptation;
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Satan doth not use to be so loving to a poor soul, to free it from Despair: Then it was from Christ;
Satan does not use to be so loving to a poor soul, to free it from Despair: Then it was from christ;
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and if it were from Jesus Christ, then Christ had a greater hand and stroke in this perswasion than thy own soul:
and if it were from jesus christ, then christ had a greater hand and stroke in this persuasion than thy own soul:
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for thou sayest, I was dead, dull, hardened, ready to sink; and I said, Mercy is gone, I shall never see the face of Christ again;
for thou Sayest, I was dead, dull, hardened, ready to sink; and I said, Mercy is gone, I shall never see the face of christ again;
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and all on a sudden these perswasions were raised in me. Here Christ plainly hath a greater stroke in this perswasion than thine own soul.
and all on a sudden these persuasions were raised in me. Here christ plainly hath a greater stroke in this persuasion than thine own soul.
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Upon all this I do now appeal unto you, who ever you are that lie under any of these Fears, Hath it not been thus with you? That all on a sudden, you have been raised to these perswasions? Do not you find, That sometimes your soul hath been carried out to God,
Upon all this I do now appeal unto you, who ever you Are that lie under any of these Fears, Hath it not been thus with you? That all on a sudden, you have been raised to these persuasions? Do not you find, That sometime your soul hath been carried out to God,
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even contrary to your own inclination and disposition? Do not you find, That sometimes your soul hath been carried out to what is good, beyond all that you intended? you thought to begin Prayer a little while;
even contrary to your own inclination and disposition? Do not you find, That sometime your soul hath been carried out to what is good, beyond all that you intended? you Thought to begin Prayer a little while;
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and hath not the Lord sometimes come in, and carried out your soul farther than ever you intended? Do you not find, a secret disposition,
and hath not the Lord sometime come in, and carried out your soul farther than ever you intended? Do you not find, a secret disposition,
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or inclination to all the Commandements of the Gospel of Jesus Christ? Do you not find, That in the greatest actions,
or inclination to all the commandments of the Gospel of jesus christ? Do you not find, That in the greatest actions,
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and turnings of your lives, Christ hath been at the end thereof? Oh! yes, If I should speak true, I must needs say this;
and turnings of your lives, christ hath been At the end thereof? Oh! yes, If I should speak true, I must needs say this;
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Although I have not seen Christ at the end of every action, yet as for the great actions,
Although I have not seen christ At the end of every actium, yet as for the great actions,
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and turnings of my life, I must needs say, Christ hath been there. And the Lord knows, I have a secret disposition to the Commandements of the Gospel.
and turnings of my life, I must needs say, christ hath been there. And the Lord knows, I have a secret disposition to the commandments of the Gospel.
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And, O Lord, thou knowest, that I have been carried out, many times, to what is good, contrary to mine own disposition.
And, Oh Lord, thou Knowest, that I have been carried out, many times, to what is good, contrary to mine own disposition.
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O Lord, thou knowest, I have been carried further in a way of good, than ever I intended.
O Lord, thou Knowest, I have been carried further in a Way of good, than ever I intended.
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O Lord, thou knowest, When my soul hath been dead, hardened, and I have said, Now mercy is gone, and I am driven from mercy;
O Lord, thou Knowest, When my soul hath been dead, hardened, and I have said, Now mercy is gone, and I am driven from mercy;
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then, then hath there been perswasions raised in me, that Jesus Christ is in me. Well, be of good comfort (soul) be of good comfort from the Lord:
then, then hath there been persuasions raised in me, that jesus christ is in me. Well, be of good Comfort (soul) be of good Comfort from the Lord:
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if thou hast these perswasions, do not check them; and if for the present you have not these perswasions, yet wait on the Lord;
if thou hast these persuasions, do not check them; and if for the present you have not these persuasions, yet wait on the Lord;
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for our Savior Christ hath said, I will send the Comforter;
for our Saviour christ hath said, I will send the Comforter;
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and in that day ye shall know, that I am in you, and you in me: and in that day you shall know, that I am in you, and you in me:
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and therefore wait upon Christ for that day.
and Therefore wait upon christ for that day.
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Suppose this Doctrine be true, That Christ liveth in all Beleevers, that he hath a greater hand and stroke in the actions, the Spiritual actions of Beleevers than themselves have; Suppose this Doctrine be true, That christ lives in all Believers, that he hath a greater hand and stroke in the actions, the Spiritual actions of Believers than themselves have;
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What Conclusions, or practical Meditations shall we draw from hence? I will name some, and lay them before you; carry them home with you. First.What Conclusions, or practical Meditations shall we draw from hence? I will name Some, and lay them before you; carry them home with you. First.
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If these things be true, Then may every one say, Now I see that the In-being of Christ in the soul, is not a meer fansie, a meer notion;
If these things be true, Then may every one say, Now I see that the Inbeing of christ in the soul, is not a mere fancy, a mere notion;
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but carries with it the greatest reallity in the world. For when Christ is in a Beleever, there he lives, acts, and works:
but carries with it the greatest reality in the world. For when christ is in a Believer, there he lives, acts, and works:
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yea, and he hath a greater stroke in the spiritual actions of Beleevers, than themselves have.
yea, and he hath a greater stroke in the spiritual actions of Believers, than themselves have.
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Surely therefore, this In-being of Christ in the soul, is a work of power, of almighty power, the same power that raised up Christ from the dead. Secondly.
Surely Therefore, this Inbeing of christ in the soul, is a work of power, of almighty power, the same power that raised up christ from the dead. Secondly.
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If these things be true, Then here may a man say, I see a great and vast difference, between a Godly and a Wicked man.
If these things be true, Then Here may a man say, I see a great and vast difference, between a Godly and a Wicked man.
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Take a Wicked man, and though he be never so great, or rich; yet Satan is in him, Satan liveth in him, and ruleth in him;
Take a Wicked man, and though he be never so great, or rich; yet Satan is in him, Satan lives in him, and Ruleth in him;
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the Prince of the air ruleth in him; and he is taken captive by the Devil at his will.
the Prince of the air Ruleth in him; and he is taken captive by the devil At his will.
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But now, take a Godly man, and though he be never so poor, and mean,
But now, take a Godly man, and though he be never so poor, and mean,
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yet Christ is in him, Christ liveth in him, Christ hath a greater hand and stroke in his actions than himself hath.
yet christ is in him, christ lives in him, christ hath a greater hand and stroke in his actions than himself hath.
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Take a Wicked man, of the highest form, and though he do Pray, Hear, Reade, Confer,
Take a Wicked man, of the highest from, and though he do Pray, Hear, Read, Confer,
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or speak of good things, yet not Christ, but Himself works, and acts in him, Self worketh, and acteth him.
or speak of good things, yet not christ, but Himself works, and acts in him, Self works, and Acts him.
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But take a Godly man, and though he be never so weak, Christ liveth in him,
But take a Godly man, and though he be never so weak, christ lives in him,
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and hath a greater hand in his actions than himself. Who would not be Godly? who would not get into Jesus Christ? Thirdly.
and hath a greater hand in his actions than himself. Who would not be Godly? who would not get into jesus christ? Thirdly.
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If these things be true, What desparate madness is it, for any to oppose the Saints and Children of God? Especially for the matter of their Religion,
If these things be true, What desperate madness is it, for any to oppose the Saints and Children of God? Especially for the matter of their Religion,
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and gracious Actions? It is opposition done unto Christ himself. Christ liveth in them;
and gracious Actions? It is opposition done unto christ himself. christ lives in them;
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and the Lord Christ doth so live in a gracious man, a Beleever, as he hath a greater stroke in all his Prayers,
and the Lord christ does so live in a gracious man, a Believer, as he hath a greater stroke in all his Prayers,
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and in all his Duties than himself hath. Then for a man to stand and scorn, scoff, and jeer at the Prayers, Duties,
and in all his Duties than himself hath. Then for a man to stand and scorn, scoff, and jeer At the Prayers, Duties,
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and gracious actions of a Beleever;
and gracious actions of a Believer;
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what is it, but to make opposition, to Christ Himself? If there be ever an Opposer, a Scorner in this Congregation; Poor soul!
what is it, but to make opposition, to christ Himself? If there be ever an Opposer, a Scorner in this Congregation; Poor soul!
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where wilt thou appear in the great day? Fourthly.
where wilt thou appear in the great day? Fourthly.
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If all these things be true, Then may every Beleever say, Now I see what a great evil it is for any child of God to say, That his Duties are nothing but Hypocrisie,
If all these things be true, Then may every Believer say, Now I see what a great evil it is for any child of God to say, That his Duties Are nothing but Hypocrisy,
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or the work of Christ Hypocrisie.
or the work of christ Hypocrisy.
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Do you look upon the work of Jesus Christ, as so vile and base? nothing more base in your eye than Hypocrisie.
Do you look upon the work of jesus christ, as so vile and base? nothing more base in your eye than Hypocrisy.
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If Christ be in me, He liveth in me, He hath a greater hand and stroke in all my spiritual actions than my self hath.
If christ be in me, He lives in me, He hath a greater hand and stroke in all my spiritual actions than my self hath.
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Therefore through the grace of God, I will be for ever wary, how I say of my own Duties again, They are all nothing but vile Hypocrisie. Fiftly.
Therefore through the grace of God, I will be for ever wary, how I say of my own Duties again, They Are all nothing but vile Hypocrisy. Fifty.
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If these things be true, Then here now I see the reason, why a Beleever is,
If these things be true, Then Here now I see the reason, why a Believer is,
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and ought to be thankful to God for all those things that he doth to God, and for God:
and ought to be thankful to God for all those things that he does to God, and for God:
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Not only thankful for what he receiveth from God; but thankful for what he himself doth offer unto God.
Not only thankful for what he receives from God; but thankful for what he himself does offer unto God.
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We reade of David, that when he and his people had offered a great Offering, he praiseth the Lord for his own willingness to offer unto the Lord.
We read of David, that when he and his people had offered a great Offering, he Praiseth the Lord for his own willingness to offer unto the Lord.
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So a Beleever is not only to be thankful for what he receiveth from God, but also for what he himself doth do to God, and for God:
So a Believer is not only to be thankful for what he receives from God, but also for what he himself does doe to God, and for God:
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Why? because it is not be that doth it, but Christ living in him;
Why? Because it is not be that does it, but christ living in him;
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and the Lord Christ hath a greater stroke in that action which he doth to God,
and the Lord christ hath a greater stroke in that actium which he does to God,
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or for God than himself hath.
or for God than himself hath.
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Therefore infinite reason, why we should not only be thankful for what we receive from God,
Therefore infinite reason, why we should not only be thankful for what we receive from God,
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but for what we do to, and for God. Sixtly.
but for what we do to, and for God. Sixty.
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If all this be true, Then here we see a mighty engagement for every poor Beleever to come unto Duty,
If all this be true, Then Here we see a mighty engagement for every poor Believer to come unto Duty,
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although his heart be dead, dull, heavie, and indisposed unto it. Because it is not He, but Christ worketh in him in Duty.
although his heart be dead, dull, heavy, and indisposed unto it. Because it is not He, but christ works in him in Duty.
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Am I therefore dead, dull, heavy, and indisposed to Prayer, or any Duty; yet will I go and offer my self unto God in Prayer.
Am I Therefore dead, dull, heavy, and indisposed to Prayer, or any Duty; yet will I go and offer my self unto God in Prayer.
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Either Jesus Christ will come down upon my Prayer, God will come down in my Duty; or else he will not.
Either jesus christ will come down upon my Prayer, God will come down in my Duty; or Else he will not.
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If the Lord do, what a mercy shall it be unto me!
If the Lord do, what a mercy shall it be unto me!
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If the Lord do not come down while I am at Duty, and work all my work for me;
If the Lord do not come down while I am At Duty, and work all my work for me;
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it shal be my affliction, and I wil mourn after God. But whether the Lord does come down in my Duty, or whether he does not;
it shall be my affliction, and I will mourn After God. But whither the Lord does come down in my Duty, or whither he does not;
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it is as it pleaseth Him, I wil wait upon the Lord, for it is He that worketh in us mightily.
it is as it Pleases Him, I will wait upon the Lord, for it is He that works in us mightily.
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Oh! my soul therefore, for ever wait upon God in Duty; yea, although my heart be hard, dead, dull, and indisposed thereunto. Seventhly.
Oh! my soul Therefore, for ever wait upon God in Duty; yea, although my heart be hard, dead, dull, and indisposed thereunto. Seventhly.
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If all this be true, What gracious, holy, heavenly lives should all those lead, that pretend to the word Beleever. Some there are, that do pretend to the word Beleever; I am a Beleever;
If all this be true, What gracious, holy, heavenly lives should all those led, that pretend to the word Believer. some there Are, that do pretend to the word Believer; I am a Believer;
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and they say they have Faith. But if I have Faith indeed, then Christ liveth in me;
and they say they have Faith. But if I have Faith indeed, then christ lives in me;
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Not the World liveth in me, but Christ liveth in me; Not Malice liveth in me, but Christ liveth in me;
Not the World lives in me, but christ lives in me; Not Malice lives in me, but christ lives in me;
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Not Pride liveth in me, but Christ liveth in me.
Not Pride lives in me, but christ lives in me.
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But how many are there (poor souls) that may say in truth, Pride liveth in me; and Malice liveth in me;
But how many Are there (poor Souls) that may say in truth, Pride lives in me; and Malice lives in me;
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and the World liveth in me; but Christ liveth not in me. And will ye say then, that ye have Faith? Let us not be deceived.
and the World lives in me; but christ lives not in me. And will you say then, that you have Faith? Let us not be deceived.
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But if this be true, That Christ liveth in all Beleevers, what gracious, and holy conversations should the conversations of Beleevers be? And whensoever you fail in any thing, you should even say,
But if this be true, That christ lives in all Believers, what gracious, and holy conversations should the conversations of Believers be? And whensoever you fail in any thing, you should even say,
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Yea, but would Christ do so? My soul, thus and thus hast thou spoken, but would Christ have spoken thus and thus?
Yea, but would christ do so? My soul, thus and thus hast thou spoken, but would christ have spoken thus and thus?
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If all this be true, Why should we not al stand, wonder, and admire at the infinite love of Christ? It was much love in Christ,
If all this be true, Why should we not all stand, wonder, and admire At the infinite love of christ? It was much love in christ,
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for to come down into our Nature; it was yet more, for to come down into our Hearts by his Spirit;
for to come down into our Nature; it was yet more, for to come down into our Hearts by his Spirit;
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yet more, for to live, act, and work there:
yet more, for to live, act, and work there:
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but the Lord Christ he is not only come down into our Nature, come down into our Hearts,
but the Lord christ he is not only come down into our Nature, come down into our Hearts,
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for to live, act, and work there; but the Lord Christ hath an eye upon all our actions;
for to live, act, and work there; but the Lord christ hath an eye upon all our actions;
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the Lord Christ hath a greater stroke in al our Spiritual actions than our selves have:
the Lord christ hath a greater stroke in all our Spiritual actions than our selves have:
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he is at the Beginning, and he is at the Middle, and he is at the Latter end of every action.
he is At the Beginning, and he is At the Middle, and he is At the Latter end of every actium.
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Had the Lord Christ only given himself for us, what a great mercy had it been!
Had the Lord christ only given himself for us, what a great mercy had it been!
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but he hath given himself To us; not only for as, but to us; he cometh and liveth in a Beleever:
but he hath given himself To us; not only for as, but to us; he comes and lives in a Believer:
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he liveth more in a Beleever, than a Beleever doth himself. What Love, Mercy, and Grace is here!
he lives more in a Believer, than a Believer does himself. What Love, Mercy, and Grace is Here!
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You that are Beleevers, do you know your own Priviledge? what it is to have Christ living in you? Only bear the word of Exhortation:
You that Are Believers, do you know your own Privilege? what it is to have christ living in you? Only bear the word of Exhortation:
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you that are made partakers of this great priviledge, Christ living in you; Christ in you the hope of glory;
you that Are made partakers of this great privilege, christ living in you; christ in you the hope of glory;
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labor now to hold forth the vertues of Jesus Christ in your lives. labour now to hold forth the Virtues of jesus christ in your lives.
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And when ye have done all, then walk Humbly, walk Humbly with your God, and say as Paul here of the true Beleever, I live, yet not I, but Christ liveth in me.
And when you have done all, then walk Humbly, walk Humbly with your God, and say as Paul Here of the true Believer, I live, yet not I, but christ lives in me.
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I have been now at Prayer; yet not I, but Christ Prayed in me: I have been now at Conference, and spoke such and such good words;
I have been now At Prayer; yet not I, but christ Prayed in me: I have been now At Conference, and spoke such and such good words;
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yet not I, but Christ worketh in me, speaketh in me.
yet not I, but christ works in me, speaks in me.
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Upon this account, let us all labor to walk Humbly with our God, for it is Christ more than you, Christ hath a greater stroke in all your actions, than your selves have;
Upon this account, let us all labour to walk Humbly with our God, for it is christ more than you, christ hath a greater stroke in all your actions, than your selves have;
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therefore now, let every man say, I live, yet not I, but Christ liveth in me.
Therefore now, let every man say, I live, yet not I, but christ lives in me.
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THE Woman of Canaan. MATTHEW, 15. beginning at the 21. vers.
THE Woman of Canaan. MATTHEW, 15. beginning At the 21. vers.
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Then Jesus went thence, and departed into the coasts of Tyre and Sidon. 22. And behold, a woman of Canaan came out of the same coasts,
Then jesus went thence, and departed into the coasts of Tyre and Sidon. 22. And behold, a woman of Canaan Come out of the same coasts,
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and cried unto him, saying, Have mercy on me, O Lord, thou Son of David, my daughter is grievously vexed with a devil. 23. But he answered her not a word.
and cried unto him, saying, Have mercy on me, Oh Lord, thou Son of David, my daughter is grievously vexed with a Devil. 23. But he answered her not a word.
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And his Disciples came and besought him, saying, Send her away, for she crieth after us. 24. But he answered and said, I am not sent,
And his Disciples Come and besought him, saying, Send her away, for she cries After us. 24. But he answered and said, I am not sent,
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but unto the lost sheep of the house of Israel. 25. Then came she, and worshipped him, saying, Lord help me. 26. But he answered and said, It is not meet to take the childrens bread,
but unto the lost sheep of the house of Israel. 25. Then Come she, and worshipped him, saying, Lord help me. 26. But he answered and said, It is not meet to take the Children's bred,
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and cast it to dogs. 27. And she said, Truth, Lord, yet the dogs eat of the crumbs which fall from their masters table. 28. Then Jesus answered and said unto her, O woman, great is thy faith:
and cast it to Dogs. 27. And she said, Truth, Lord, yet the Dogs eat of the crumbs which fallen from their Masters table. 28. Then jesus answered and said unto her, Oh woman, great is thy faith:
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be it unto thee, even as thou wilt. And her daughter was made whol from that very hour.
be it unto thee, even as thou wilt. And her daughter was made Whole from that very hour.
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YE have in this Story, a great Storehouse of Heavenly Comfort, and Instruction. I shall labor (briefly) to open it at this time unto ye.
you have in this Story, a great Storehouse of Heavenly Comfort, and Instruction. I shall labour (briefly) to open it At this time unto you.
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The words tell us, of a great Miracle, wrought by our Savior Christ, Casting out the Devil in one that was possessed.
The words tell us, of a great Miracle, wrought by our Saviour christ, Casting out the devil in one that was possessed.
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Concerning which cure, Two things considerable: Where this cure was wrought: And by what means it was wrought.
Concerning which cure, Two things considerable: Where this cure was wrought: And by what means it was wrought.
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Wrought in the coasts of Tyre and Sidon: And by means of a womans faith. For our Savior said, O woman, great is thy faith:
Wrought in the coasts of Tyre and Sidon: And by means of a woman's faith. For our Saviour said, Oh woman, great is thy faith:
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be it unto thee, even as thou wilt. And her daughter was made whole. be it unto thee, even as thou wilt. And her daughter was made Whole.
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The greatness of this womans faith, is set out by Three great Temptations that she did meet withal,
The greatness of this woman's faith, is Set out by Three great Temptations that she did meet withal,
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when she came and besought our Savior for the cure of her child. First, He answered her not a word;
when she Come and besought our Saviour for the cure of her child. First, He answered her not a word;
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but was silent to all her misery, and Prayer. This was a great Temptation, a great tryal. Secondly. He was not only silent;
but was silent to all her misery, and Prayer. This was a great Temptation, a great trial. Secondly. He was not only silent;
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but when the Disciples spake for her, he seems to give her a flat denial: I am not sent, but to the lost sheep of the house of Israel.
but when the Disciples spoke for her, he seems to give her a flat denial: I am not sent, but to the lost sheep of the house of Israel.
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And this was a further, and greater Temptation. Thirdly. When yet she prest in upon him;
And this was a further, and greater Temptation. Thirdly. When yet she pressed in upon him;
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he seems to give her the repulse, and to call her Dog: It is not meet to take the childrens bread, and to cast it to Dogs.
he seems to give her the repulse, and to call her Dog: It is not meet to take the Children's bred, and to cast it to Dogs.
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Here was a great Temptation indeed. But her faith wrought through all these Temptations.
Here was a great Temptation indeed. But her faith wrought through all these Temptations.
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And because (as ye shall see and hear in the opening of the words) that there is none of all these Temptations,
And Because (as you shall see and hear in the opening of the words) that there is none of all these Temptations,
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but one time or other, may befall the best of Gods children:
but one time or other, may befall the best of God's children:
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it will be good for us to observe, How this womans faith wrought through every Temptation, that we may do the like in our Temptations.
it will be good for us to observe, How this woman's faith wrought through every Temptation, that we may do the like in our Temptations.
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But before we come unto that.
But before we come unto that.
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The holy Ghost here, would have us take notice, First, From whence Christ came, and upon what occasion.
The holy Ghost Here, would have us take notice, First, From whence christ Come, and upon what occasion.
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Secondly, Whither he came, and how he was received. First of all, it is said here, [ Then Jesus went thence.
Secondly, Whither he Come, and how he was received. First of all, it is said Here, [ Then jesus went thence.
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] He went from the Jews.] He went from the jews.
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He had been (as ye reade in the former part of the chapter) disputing with them against their Traditions, Ye have made the Commandement of God void, through your Traditions, verse 6. Whereupon they were much offended, verse 12. Our Savior now then goes from them;
He had been (as you read in the former part of the chapter) disputing with them against their Traditions, You have made the Commandment of God void, through your Traditions, verse 6. Whereupon they were much offended, verse 12. Our Saviour now then Goes from them;
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they were offended, and rejected his words, and he goes from them.
they were offended, and rejected his words, and he Goes from them.
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These were the Jews that dwelt at Jerusalem, not the meanest neither, The Scribes and Pharisees, the Learned men of that time,
These were the jews that dwelled At Jerusalem, not the Meanest neither, The Scribes and Pharisees, the Learned men of that time,
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and those that were most in account for Holiness;
and those that were most in account for Holiness;
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See what entertainment the Gospel finds in Christs own time among the Learned, and those that were accounted the most Holy:
See what entertainment the Gospel finds in Christ own time among the Learned, and those that were accounted the most Holy:
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Scribes, Learned men, and the Pharisees, the most precise, and strict men of those times, and yet here the Gospel is rejected by them.
Scribes, Learned men, and the Pharisees, the most precise, and strict men of those times, and yet Here the Gospel is rejected by them.
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Christ goes away, Christ goes from thence, upon this account.
christ Goes away, christ Goes from thence, upon this account.
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None more rigorous opposers of the Gospel of Jesus Christ, than Learned men, and such as go for Holy,
None more rigorous opposers of the Gospel of jesus christ, than Learned men, and such as go for Holy,
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and Precise men, being wedded to their own inventions: So were these here.
and Precise men, being wedded to their own Inventions: So were these Here.
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Know ye therefore, men wedded to their own inventions, though never so Learned, or never so strict in their lives;
Know you Therefore, men wedded to their own Inventions, though never so Learned, or never so strict in their lives;
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little hope that the Gospel, or the Lord Christ, should find entertainment among them. Be not offended though this fall out. Jesus went from thence:
little hope that the Gospel, or the Lord christ, should find entertainment among them. Be not offended though this fallen out. jesus went from thence:
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But whither went he? The text saies, [ He departed into the coasts of Tyre and Sidon.
But whither went he? The text Says, [ He departed into the coasts of Tyre and Sidon.
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] How so? Our Lord & Savior Christ, commanded his Disciples, that they should not go into the way of the Gentiles;] How so? Our Lord & Saviour christ, commanded his Disciples, that they should not go into the Way of the Gentiles;
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but (saies he) Go and preach to the lost sheep of the house of Israel, but go not into the way of the Gentiles.
but (Says he) Go and preach to the lost sheep of the house of Israel, but go not into the Way of the Gentiles.
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Will Christ forbid his Disciples and Apostles to go into the way of the Gentiles,
Will christ forbid his Disciples and Apostles to go into the Way of the Gentiles,
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and will he himself go into the way of the Gentiles, go into Tyre and Sidon,
and will he himself go into the Way of the Gentiles, go into Tyre and Sidon,
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how can this be? Some answer it thus: That the Law-giver was not bound unto the Law that he made himself. Others answer it thus:
how can this be? some answer it thus: That the Lawgiver was not bound unto the Law that he made himself. Others answer it thus:
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That our Lord and Savior did not go unto Tyre and Sidon for to preach, but he went thither to be hid.
That our Lord and Saviour did not go unto Tyre and Sidon for to preach, but he went thither to be hid.
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As in the 7. of Mark, (where ye have the same story) From thence he arose and went to Tyre and Sidon,
As in the 7. of Mark, (where you have the same story) From thence he arose and went to Tyre and Sidon,
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and entred into an house, and would have no man know it. and entered into an house, and would have no man know it.
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In this respect now, he did not forbid his Disciples to go into the way of the Gentiles.
In this respect now, he did not forbid his Disciples to go into the Way of the Gentiles.
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But the answer is clear, both in the 15. of Matthew, and that same of Mark, He departed NONLATINALPHABET unto the coasts of Tyre and Sidon.
But the answer is clear, both in the 15. of Matthew, and that same of Mark, He departed unto the coasts of Tyre and Sidon.
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And in the 7. Mark 24. He arose and went into the borders of Tyre and Sidon.
And in the 7. Mark 24. He arose and went into the borders of Tyre and Sidon.
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He went unto some place of Judea; he did not go into the way of the Gentiles,
He went unto Some place of Judea; he did not go into the Way of the Gentiles,
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but he went unto some Town and place in Judea, which was upon the coasts of Tyre and Sidon.
but he went unto Some Town and place in Judea, which was upon the coasts of Tyre and Sidon.
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And here now he being, A woman comes unto him. Who is described at the 22. verse, From her Country;
And Here now he being, A woman comes unto him. Who is described At the 22. verse, From her Country;
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and from the Action which she did.
and from the Actium which she did.
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Behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, &c. A Woman, a woman of Canaan, and Behold, a woman of Canaan. Behold, a woman of Canaan Come out of the same coasts, and cried unto him, saying, etc. A Woman, a woman of Canaan, and Behold, a woman of Canaan.
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] As if that the holy Ghost would have us take special notice of it, Behold, a woman of Canaan came unto him. ] As if that the holy Ghost would have us take special notice of it, Behold, a woman of Canaan Come unto him.
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The Canaanites were of all others the most Wicked:
The Canaanites were of all Others the most Wicked:
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the Jews were for to cast them out of their Nation, and not to converse with them:
the jews were for to cast them out of their nation, and not to converse with them:
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in the Jews account they were Dogs.
in the jews account they were Dogs.
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And therefore our Savior saies afterward, It is not lawful to cast childrens bread unto Dogs. She was a Canaanite.
And Therefore our Saviour Says afterwards, It is not lawful to cast Children's bred unto Dogs. She was a Canaanite.
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But now this Woman, this Canaanite, she Beleeves; comes unto Christ, and Beleeves greatly: O woman, great is thy faith.
But now this Woman, this Canaanite, she Believes; comes unto christ, and Believes greatly: Oh woman, great is thy faith.
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Pray let us observe the wonderful dispensation of God here. The Jews that Christ was sent unto, they rejected Christ:
Pray let us observe the wondered Dispensation of God Here. The jews that christ was sent unto, they rejected christ:
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a Canaanite that is called a Dog, receives Christ. Oh! the wonderful dispensation of Gods grace!
a Canaanite that is called a Dog, receives christ. Oh! the wondered Dispensation of God's grace!
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Mercy takes those in, and Free-grace takes in those into Christ that are most unlikely. The Jews, they were called the Children of the Kingdom; the children, they turn Dogs:
Mercy Takes those in, and Free grace Takes in those into christ that Are most unlikely. The jews, they were called the Children of the Kingdom; the children, they turn Dogs:
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Beware of the Concision, beware of Dogs. Children turn Dogs, and Dogs turn Children: the Canaanite, a Dog, becomes a Child and beleeves; Beware of the Concision, beware of Dogs. Children turn Dogs, and Dogs turn Children: the Canaanite, a Dog, becomes a Child and believes;
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and the Jews that were the Children of the Kingdom, they turn Dogs and rend Christ;
and the jews that were the Children of the Kingdom, they turn Dogs and rend christ;
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Oh! what Free-grace and Love is here!
Oh! what Free grace and Love is Here!
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Who would rest upon any outward Priviledge though it be never so great? Who would be discouraged in regard of any unworthinesse though it be never so much?
Who would rest upon any outward Privilege though it be never so great? Who would be discouraged in regard of any unworthiness though it be never so much?
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But what saies this woman? Saies she, [ Have mercy upon me, O Lord, thou Son of David, my daughter is grievously vexed with a Devil.
But what Says this woman? Says she, [ Have mercy upon me, Oh Lord, thou Son of David, my daughter is grievously vexed with a devil.
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] Have mercy upon me, O Lord, thou son of David. Why does she call him the son of David? and not rather the son of Abraham? and not rather the son of Adam? and not rather the son of Man? (as Christ was often called) why does she here call him the son of David?
] Have mercy upon me, Oh Lord, thou son of David. Why does she call him the son of David? and not rather the son of Abraham? and not rather the son of Adam? and not rather the son of Man? (as christ was often called) why does she Here call him the son of David?
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We find in Scripture, that Christ and David did often exchange Names. And David your King shall reign over you.
We find in Scripture, that christ and David did often exchange Names. And David your King shall Reign over you.
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(A Promise made to the Jews yet to be converted) that is, Christ: David your King (and not Abraham ) shall reign over you; but David your King. (A Promise made to the jews yet to be converted) that is, christ: David your King (and not Abraham) shall Reign over you; but David your King.
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David was the King of the people of God, and was to feed them: and so Jesus Christ is King of the Church, and feeds the people of God.David was the King of the people of God, and was to feed them: and so jesus christ is King of the Church, and feeds the people of God.
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Abraham was not a King, David a King;Abraham was not a King, David a King;
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and therefore, thou son of David, and not, thou son of Abraham. And then, the Messiah ordinarily among the Jewes was called David. And therefore this woman here saies, O Lord, thou son of David.
and Therefore, thou son of David, and not, thou son of Abraham. And then, the Messiah ordinarily among the Jews was called David. And Therefore this woman Here Says, Oh Lord, thou son of David.
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She does first of all acknowledge his Deity; and therefore she cals him Lord, O Lord: Shee does acknowledge his Humanity, and Incarnation; and therefore she saies, Thou son of David. Her Faith was rightly planted:
She does First of all acknowledge his Deity; and Therefore she calls him Lord, Oh Lord: She does acknowledge his Humanity, and Incarnation; and Therefore she Says, Thou son of David. Her Faith was rightly planted:
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here now ye have her Faith in the Musterd-seed;
Here now you have her Faith in the Mustard seed;
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look but down a few verses, and you find it grown up into a great tree, that the birds of the air,
look but down a few Verses, and you find it grown up into a great tree, that the Birds of the air,
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and the Saints, may come and build their nests in the branches of her Faith. But here it is planted.
and the Saints, may come and built their nests in the branches of her Faith. But Here it is planted.
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She had in her own countrey, some that by Exorsisme did undertake for to cast out Devils:
She had in her own country, Some that by Exorsisme did undertake for to cast out Devils:
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she does not go to them:
she does not go to them:
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she had her own gods in her own countrey, she leaves them, and she singles out Christ,
she had her own God's in her own country, she leaves them, and she singles out christ,
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and she singles out that Name, Title, and Attribute of Christ, wherein was most of the Covenant, and most of the Promise:
and she singles out that Name, Title, and Attribute of christ, wherein was most of the Covenant, and most of the Promise:
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and her faith now, being thus rightly planted, it rises up unto great perfection, she comes on with boldness.
and her faith now, being thus rightly planted, it rises up unto great perfection, she comes on with boldness.
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But stay, O woman, a little, Thou art a great sinner, thou art a Canaanite,
But stay, Oh woman, a little, Thou art a great sinner, thou art a Canaanite,
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and so a Dog, and what doest thou comming unto Jesus Christ? I know what I do (might she say) I do not come to Peter, I do not come to James, I do not come to John,; but I come to Christ,
and so a Dog, and what dost thou coming unto jesus christ? I know what I do (might she say) I do not come to Peter, I do not come to James, I do not come to John,; but I come to christ,
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and I come to Mercy, to Mercy it self.
and I come to Mercy, to Mercy it self.
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I do not plead mine own Righteousness, or mine own Patience, or my Humility, or Prayer, or Perseverance in prayer;
I do not plead mine own Righteousness, or mine own Patience, or my Humility, or Prayer, or Perseverance in prayer;
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but I plead Mercy, Have mercy on me, O Lord.
but I plead Mercy, Have mercy on me, Oh Lord.
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Behold a Miracle in the midst of a Miracle, (saies Chrysostom ) The Angels in heaven cover their faces, in beholding the glory of Jesus Christ;
Behold a Miracle in the midst of a Miracle, (Says Chrysostom) The Angels in heaven cover their faces, in beholding the glory of jesus christ;
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and a poor Woman here on earth comes with boldness: the Cherubims, and Seraphims in heaven (saies he) fear before Christ; fear above, and faith below;
and a poor Woman Here on earth comes with boldness: the Cherubims, and Seraphims in heaven (Says he) Fear before christ; Fear above, and faith below;
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fear in Angels, faith and boldness in a poor woman, she comes with boldness.
Fear in Angels, faith and boldness in a poor woman, she comes with boldness.
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If faith be true and right, it laies aside all ones own righteousness, and comes unto naked mercy;
If faith be true and right, it lays aside all ones own righteousness, and comes unto naked mercy;
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passes by all other helps and means, singles out Christ, that Name and Title of Christ that hath most of the Covenant,
passes by all other helps and means, singles out christ, that Name and Title of christ that hath most of the Covenant,
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and of Gods love in it.
and of God's love in it.
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She does not only come with Boldness, but she comes with Prayer, Have mercy upon me &c. She comes Praying, for she came Beleeving.
She does not only come with Boldness, but she comes with Prayer, Have mercy upon me etc. She comes Praying, for she Come Believing.
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Faith and Prayer well go together. Prayer is the issue of Faith. Faith is Prayer in the Coale, and Prayer is Faith in the Flame; she comes Praying.
Faith and Prayer well go together. Prayer is the issue of Faith. Faith is Prayer in the Coal, and Prayer is Faith in the Flame; she comes Praying.
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And mark also, She comes with Love; and such Love, as makes another bodies infirmity and weakness ones own:
And mark also, She comes with Love; and such Love, as makes Another bodies infirmity and weakness ones own:
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For she does not say thus, My Daughter is grievously vexed with a Devil, have mercy on my Daughter; but have mercy on Me: her daughters vexation is her own, her infirmity is her own. Faith wrought the Love here.
For she does not say thus, My Daughter is grievously vexed with a devil, have mercy on my Daughter; but have mercy on Me: her daughters vexation is her own, her infirmity is her own. Faith wrought the Love Here.
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Oh! that Parents would imitate this woman, and go unto Jesus Christ for their Children that are vexed with Devils.
Oh! that Parents would imitate this woman, and go unto jesus christ for their Children that Are vexed with Devils.
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If a child be sick in body, a parent wil run to God and cry for help;
If a child be sick in body, a parent will run to God and cry for help;
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but childrens souls may be vexed with Devils (every Lust and Sin is a Devil) and they do not run to Christ and say, Oh! Lord, have mercy on me;
but Children's Souls may be vexed with Devils (every Lust and since is a devil) and they do not run to christ and say, Oh! Lord, have mercy on me;
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for my Daughter, or my Son, or my Child, is vexed with an unclean Devil, or a prophane Devil:
for my Daughter, or my Son, or my Child, is vexed with an unclean devil, or a profane devil:
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But this woman, having planted her faith rightly, her faith here it does work by Prayer,
But this woman, having planted her faith rightly, her faith Here it does work by Prayer,
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and it works by Love, and she saies thus, Have mercy upon me, O Lord, thou son of David, my daughter is grievously vexed with a Devil.
and it works by Love, and she Says thus, Have mercy upon me, Oh Lord, thou son of David, my daughter is grievously vexed with a devil.
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But what now is Christs answer to her? [ He answered her not a word.
But what now is Christ answer to her? [ He answered her not a word.
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] Now comes the Temptations, the Three great Temptations; Do not wonder that I call these Temptations.] Now comes the Temptations, the Three great Temptations; Do not wonder that I call these Temptations.
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It is true, God tempteth no man, and Christ tempteth no man: but take Temptation for Tryal, so Christ tempts, so God tempteth.
It is true, God tempts no man, and christ tempts no man: but take Temptation for Trial, so christ tempts, so God tempts.
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Satan, he tempts a man for to draw out his Sin; but Christ tempts for to draw out our Faith.
Satan, he tempts a man for to draw out his since; but christ tempts for to draw out our Faith.
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Satans temptations are black within, white and sweet without: but Christs temptations are black without, white and sweet within.
Satan temptations Are black within, white and sweet without: but Christ temptations Are black without, white and sweet within.
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The first Temptation therefore, you have here, He answered her not a word. Not a word! Christ is called the Word:
The First Temptation Therefore, you have Here, He answered her not a word. Not a word! christ is called the Word:
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The Word answers not a Word. The Fountain of mercy seems to be inclosed;
The Word answers not a Word. The Fountain of mercy seems to be enclosed;
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as if he rejected Her, and her Condition; as if he cared not for It, nor for Her; He answered her not a Word.
as if he rejected Her, and her Condition; as if he cared not for It, nor for Her; He answered her not a Word.
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Here was a great temptation upon the woman, a great tryal; for she might say thus:
Here was a great temptation upon the woman, a great trial; for she might say thus:
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I have heard, That the LORD heaheth Prayer; and now I come and pray unto him, he answers me not a Word;
I have herd, That the LORD heaheth Prayer; and now I come and pray unto him, he answers me not a Word;
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How is the Scripture true? I have heard that this man saies, Come unto me all ye that are weary and heavy laden, and I will ease you:
How is the Scripture true? I have herd that this man Says, Come unto me all you that Are weary and heavy laden, and I will ease you:
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and now I do come unto him, he answers me not a Word. The Centurion came unto him, and he helped him.
and now I do come unto him, he answers me not a Word. The Centurion Come unto him, and he helped him.
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A poor Leper came unto him, and he helped him; my condition is worse than any bodies.
A poor Leper Come unto him, and he helped him; my condition is Worse than any bodies.
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Here was a great Temptation, Christ answered her not a word. Though Christ answered her not a word, he heard every word:
Here was a great Temptation, christ answered her not a word. Though christ answered her not a word, he herd every word:
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in not answering of her, he answered her.
in not answering of her, he answered her.
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In not speaking, Christ speaketh much, (many times) for when he speaks no answer to your prayers, the language of his actions speak thus, Pray on, Cry on,
In not speaking, christ speaks much, (many times) for when he speaks no answer to your Prayers, the language of his actions speak thus, Pray on, Cry on,
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and lift up your voice on High.
and lift up your voice on High.
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Christ holds the door close, not that he may keep you out, but that he may make you knock the more.
christ holds the door close, not that he may keep you out, but that he may make you knock the more.
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Christ lets you continue praying, not because he does not regard your prayer, but because he loves your prayer so well, that he would hear your prayer again and again, Christ knows, that strength comes in wrestling.
christ lets you continue praying, not Because he does not regard your prayer, but Because he loves your prayer so well, that he would hear your prayer again and again, christ knows, that strength comes in wrestling.
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It is no new thing then for Beleevers to have no present, visible answer to their prayers.
It is no new thing then for Believers to have no present, visible answer to their Prayers.
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But mark, although they have no visible answer to their prayers, they have invisible strength:
But mark, although they have no visible answer to their Prayers, they have invisible strength:
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he answered her not a word to her prayer, but he assisteth her all that while in praying:
he answered her not a word to her prayer, but he assisteth her all that while in praying:
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he gives her no answer to her prayer, but he gave her prayer, he gave her faith to continue in prayer.
he gives her no answer to her prayer, but he gave her prayer, he gave her faith to continue in prayer.
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So long therefore, as the Lord Jesus Christ does send down his spirit upon your heart in prayer;
So long Therefore, as the Lord jesus christ does send down his Spirit upon your heart in prayer;
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though ye have no visible answer unto your prayer, yet if he uphold your heart in beleeving, still to hang upon him, still to wait upon him, your condition is not new, it is no other than that which befals the best of Gods Children and true Beleevers; thus it befell this woman.
though you have no visible answer unto your prayer, yet if he uphold your heart in believing, still to hang upon him, still to wait upon him, your condition is not new, it is no other than that which befalls the best of God's Children and true Believers; thus it befell this woman.
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If this Temptation do befal any of you as it befel this woman, to have no visible answer unto your prayer;
If this Temptation do befall any of you as it befell this woman, to have no visible answer unto your prayer;
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pray do as this women did: What did she? First. He answered her not a word;
pray do as this women did: What did she? First. He answered her not a word;
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but still she does acknowledge that he was able to help her, does acknowledge his Deity,
but still she does acknowledge that he was able to help her, does acknowledge his Deity,
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and saies, Lord. So do you. Secondly. She does acknowledge; that it is his Office for to help:
and Says, Lord. So do you. Secondly. She does acknowledge; that it is his Office for to help:
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and therefore she saies, Thou son of David. So do you also say in your heart,
and Therefore she Says, Thou son of David. So do you also say in your heart,
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Though I have not help for the present, it is the Office of Christ to help me;
Though I have not help for the present, it is the Office of christ to help me;
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He is the son of David. Thirdly. She does not rest upon her own Duty, or her own Righteousness;
He is the son of David. Thirdly. She does not rest upon her own Duty, or her own Righteousness;
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but she comes unto meer mercy, and she waits on that. So do you also. Fourthly.
but she comes unto mere mercy, and she waits on that. So do you also. Fourthly.
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She does propound her misery, leave her misery at the feet of Christ, and does not stint or limit him to this or that means.
She does propound her misery, leave her misery At the feet of christ, and does not stint or limit him to this or that means.
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Lord (saies she) my daughter is grievously vexed; Lord (Says she) my daughter is grievously vexed;
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but she does not say, how she would have her daughter cured, she leaves that to Christ, only propounds her misery,
but she does not say, how she would have her daughter cured, she leaves that to christ, only propounds her misery,
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and leaves that at the feet of Christ, to take his own way, and use his own means. So do you also. Fiftly.
and leaves that At the feet of christ, to take his own Way, and use his own means. So do you also. Fifty.
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She continues yet praying, yea, when the Disciples had done.
She continues yet praying, yea, when the Disciples had done.
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The Disciples they said, Send her away (at the 23. verse) for she crieth after us.
The Disciples they said, Send her away (At the 23. verse) for she cries After us.
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Christ made an answer to them, and ye hear no more of the Disciples, they had done.
christ made an answer to them, and you hear no more of the Disciples, they had done.
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Thus do you also, as this woman did, Though your Friends, and the Disciples of Christ that have been praying for you, be weary, have done,
Thus do you also, as this woman did, Though your Friends, and the Disciples of christ that have been praying for you, be weary, have done,
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and have no more to speak for you; yet hold you out, and continue praying.
and have no more to speak for you; yet hold you out, and continue praying.
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Thus did this woman, she would not leave Christ, but she comes on afresh, she comes unto him again.
Thus did this woman, she would not leave christ, but she comes on afresh, she comes unto him again.
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What is Christs answer? [ He answered and said, I am not sent, but unto the lost sheep of the house of Israel.
What is Christ answer? [ He answered and said, I am not sent, but unto the lost sheep of the house of Israel.
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] Here now is the Second Temptation. And this indeed seems to be greater than the former.] Here now is the Second Temptation. And this indeed seems to be greater than the former.
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Before he answered her not a word;
Before he answered her not a word;
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and now here is denyal, seeming denyal, I am not sent, but unto the lost sheep of the house of Israel. This Temptation is greater:
and now Here is denial, seeming denial, I am not sent, but unto the lost sheep of the house of Israel. This Temptation is greater:
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for now in this his dealing, his way seems to run crosse unto promises. The Promise was made unto the Gentiles;
for now in this his dealing, his Way seems to run cross unto promises. The Promise was made unto the Gentiles;
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the old Testament is full of it: 42. of Esay, and the 1. verse. He shall bring forth judgment unto the Gentiles.
the old Testament is full of it: 42. of Isaiah, and the 1. verse. He shall bring forth judgement unto the Gentiles.
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verse 6. I have given thee for a covenant of the people, for a light of the Gentiles.
verse 6. I have given thee for a Covenant of the people, for a Light of the Gentiles.
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And so in many places, Mercy is promised unto the Gentiles.
And so in many places, Mercy is promised unto the Gentiles.
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Here now our Savior saies, I am not sent, but to the last sheep of the house of Israel:
Here now our Saviour Says, I am not sent, but to the last sheep of the house of Israel:
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His dealing with this woman, seems to run crosse to the Promises. Yea, now he comes to the great unanswerable Objection;
His dealing with this woman, seems to run cross to the Promises. Yea, now he comes to the great unanswerable Objection;
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as if he should say thus:
as if he should say thus:
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There are a company of poor lost ones, that are my sheep, elected, predestinated to Salvation from all Eternity;
There Are a company of poor lost ones, that Are my sheep, elected, predestinated to Salvation from all Eternity;
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and I am sent unto them, I am not sent, but unto the lost sheep of the house of Israel.
and I am sent unto them, I am not sent, but unto the lost sheep of the house of Israel.
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Whereupon this woman might say, Nay then, what do I waiting any longer? for is I be not one of the Elect,
Whereupon this woman might say, Nay then, what do I waiting any longer? for is I be not one of the Elect,
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if I be not one of Christs Sheep, then there is no hope for me.
if I be not one of Christ Sheep, then there is no hope for me.
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This was a great, and a very great Temptation, to lay these words before her, a great Tryal, I am not sent, but uno the lost sheep of the house of Israel. But mark her carriage:
This was a great, and a very great Temptation, to lay these words before her, a great Trial, I am not sent, but Uno the lost sheep of the house of Israel. But mark her carriage:
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she does not fall to dispute the matter of Election, or Predestination; she came and worshipped him, saying, Lord help me, at the 25. vers.
she does not fallen to dispute the matter of Election, or Predestination; she Come and worshipped him, saying, Lord help me, At the 25. vers.
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As if she should say, Lord, whether I be Elected or no, I do not know;
As if she should say, Lord, whither I be Elected or no, I do not know;
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whether I be one of those lost sheep or no, I cannot tell; but I am sure I am lost, and therfore, O Lord help me. Observe, First.
whither I be one of those lost sheep or no, I cannot tell; but I am sure I am lost, and Therefore, Oh Lord help me. Observe, First.
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A mans temptations may rise higher and higher, even after prayer; and yet pray aright. This women did pray before, and her temptation rises after prayer, yet her prayer right, and her faith right. Secondly.
A men temptations may rise higher and higher, even After prayer; and yet pray aright. This women did pray before, and her temptation rises After prayer, yet her prayer right, and her faith right. Secondly.
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Observe this, That Gods dealings, or Christs dealings with a man, may sometimes seem to run crosse to his very Promise,
Observe this, That God's dealings, or Christ dealings with a man, may sometime seem to run cross to his very Promise,
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and yet a mans Condition right. So here with this woman. Thirdly.
and yet a men Condition right. So Here with this woman. Thirdly.
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That it may be the case of some of Gods Children, to be exercised about their Election, and Predestination;
That it may be the case of Some of God's Children, to be exercised about their Election, and Predestination;
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and temptations concerning Election, and Predestination thrown in upon them. Fourthly.
and temptations Concerning Election, and Predestination thrown in upon them. Fourthly.
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That in case any poor Beleever, that is a weak person, weak in the faith, be tempted and tryed about Election,
That in case any poor Believer, that is a weak person, weak in the faith, be tempted and tried about Election,
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or Predestination, the best way for the present is, to lay that dispute by, and to run to mercy,
or Predestination, the best Way for the present is, to lay that dispute by, and to run to mercy,
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and say, Lord help me: and for the present, not to dispute whether he be a Sheep or no, Elected or no, Predestinated or no,
and say, Lord help me: and for the present, not to dispute whither he be a Sheep or no, Elected or no, Predestinated or no,
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but run to Christ, and go to Prayer, and say, Lord help me, and lay the dispute by. Again.
but run to christ, and go to Prayer, and say, Lord help me, and lay the dispute by. Again.
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As our Temptations encrease, so our Faith shal encrease. The womans Temptations rose, so did her Faith too;
As our Temptations increase, so our Faith shall increase. The woman's Temptations rose, so did her Faith too;
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She came and worshipped him, saying, Lord help me: still she held on, and hung upon Jesus Christ.She Come and worshipped him, saying, Lord help me: still she held on, and hung upon jesus christ.
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According to the encreases of our Temptations, so shall the encreases of our Faith be. If al this wil not do, behold now a Third, and a greater Temptation.
According to the increases of our Temptations, so shall the increases of our Faith be. If all this will not do, behold now a Third, and a greater Temptation.
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He answered and said, It is not meet to take the childrens bread and to cast it to dogs. He answered and said, It is not meet to take the Children's bred and to cast it to Dogs.
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It is not meet to cast childrens bread to DOGS. It is not meet to cast Children's bred to DOGS.
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] The word in the original is, a Whelp. A Dog grown, or a Mastiff, may be,] The word in the original is, a Whelp. A Dog grown, or a Mastiff, may be,
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& is good for something, of great use;
& is good for something, of great use;
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but what is a Whelp good for, (for the present) of what use? It is not meet to cast childrens bread unto Whelps.
but what is a Whelp good for, (for the present) of what use? It is not meet to cast Children's bred unto Whelps.
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To CAST Childrens bread ] It intimates thus much, That God does cast some Outward blessings upon Wicked men, that are even Dogs:To CAST Children's bred ] It intimates thus much, That God does cast Some Outward blessings upon Wicked men, that Are even Dogs:
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but the bread of Children is so dispensed, Gospel-bread is so dispensed, as nothing shall be lost.
but the bred of Children is so dispensed, Gospel-bread is so dispensed, as nothing shall be lost.
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Here was a very great Temptation, and greater than the other. Dog is most unworthy.
Here was a very great Temptation, and greater than the other. Dog is most unworthy.
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When the Scripture would set out the unworthiness of a man, and the abject condition of any, he is called a Dog.
When the Scripture would Set out the unworthiness of a man, and the abject condition of any, he is called a Dog.
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Goliah could understand this, Am I a Dog? that thou comest out thus against me. Goliath could understand this, Am I a Dog? that thou Comest out thus against me.
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Am I so base, vile, and unworthy? am I a Dog? And so Mephibosheth, when he would acknowledge his own Unworthyness to David, he cals himself, a Dog, and a dead Dog. Am I so base, vile, and unworthy? am I a Dog? And so Mephibosheth, when he would acknowledge his own Unworthiness to David, he calls himself, a Dog, and a dead Dog.
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So Hasael, Am I a Dog? Yet saies our Savior here, It is not meet to cast childrens bread unto Dogs.
So Hazael, Am I a Dog? Yet Says our Saviour Here, It is not meet to cast Children's bred unto Dogs.
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This woman now, her heart might have risen, and she might have said thus, (one would think) I am no Dog;
This woman now, her heart might have risen, and she might have said thus, (one would think) I am no Dog;
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I am a Woman, though a sinful Woman, but I am no Dog: I have now come & spread my condition, and misery before ye;
I am a Woman, though a sinful Woman, but I am no Dog: I have now come & spread my condition, and misery before you;
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if ye will not relieve me, do not miscall me; if ye will not help me, yet do not abuse me;
if you will not relieve me, do not miscall me; if you will not help me, yet do not abuse me;
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if ye will not help me, yet pity me, do not call me Dog, I am no Dog.
if you will not help me, yet pity me, do not call me Dog, I am no Dog.
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The Jews, that you call the children of the Kingdom, they indeed are Dogs, they turn again and rend you,
The jews, that you call the children of the Kingdom, they indeed Are Dogs, they turn again and rend you,
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but I do not turn again and rend you, I am no Dog. Her heart might have rise at this phrase:
but I do not turn again and rend you, I am no Dog. Her heart might have rise At this phrase:
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Here was a great Temptation now, a mighty Trial here in this Third thing. Observe:
Here was a great Temptation now, a mighty Trial Here in this Third thing. Observe:
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It is no new thing for true Beleevers, Gods own people, to have their unworthiness objected to them.
It is no new thing for true Believers, God's own people, to have their unworthiness objected to them.
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It is an ordinary thing amongst men and women, I am Unclean, I am Unworthy of Communion with the Saints, Communion with Gods people, with Christ, I am a Dog, I am most unworthy, it is no new thing for true Beleevers to have their own unworthiness objected to them.
It is an ordinary thing among men and women, I am Unclean, I am Unworthy of Communion with the Saints, Communion with God's people, with christ, I am a Dog, I am most unworthy, it is no new thing for true Believers to have their own unworthiness objected to them.
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But mark, how this womans faith works through this Temptation.
But mark, how this woman's faith works through this Temptation.
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Saies she, True, Lord, yet the dogs eat of the crumbs which fall from their masters table.
Says she, True, Lord, yet the Dogs eat of the crumbs which fallen from their Masters table.
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True ] The word is the same that in the Corinthians ye translate, Protest. I protest by our rejoycing, that I die daily. True ] The word is the same that in the Corinthians you translate, Protest. I protest by our rejoicing, that I die daily.
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And it should rather be translated so; Yea, by our rejoycing, we die daily:
And it should rather be translated so; Yea, by our rejoicing, we die daily:
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rather than in the form of an Oath, (as it is there) it is the same word that is here for, True.
rather than in the from of an Oath, (as it is there) it is the same word that is Here for, True.
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Ye cannot charg a Beleever so deeply, or speak so meanly of him, but he does think and speak as meanly of himself:
You cannot charge a Believer so deeply, or speak so meanly of him, but he does think and speak as meanly of himself:
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Lord, thou doest call me a Dog, and one that is most unworthy; True, Lord, I am most unworthy. Some, they will dispraise themselves;
Lord, thou dost call me a Dog, and one that is most unworthy; True, Lord, I am most unworthy. some, they will dispraise themselves;
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but if you dispraise them too, then they will be angry: if you fal in with their own dispraises, and say, 'Tis true; then they will be angry.
but if you dispraise them too, then they will be angry: if you fall in with their own dispraises, and say, It's true; then they will be angry.
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But a true Beleever, you cannot speak, or think so meanly of him, but he wil say, True, Lord, true.
But a true Believer, you cannot speak, or think so meanly of him, but he will say, True, Lord, true.
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Lord ] Observe here, she cals Christ Lord, when Christ cals her Dog. Lord, (saies she) though thou speakest dishonourably of me,Lord ] Observe Here, she calls christ Lord, when christ calls her Dog. Lord, (Says she) though thou Speakest dishonourably of me,
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yet I will speak honourably of thee: though I am a Dog in thy mouth, thou art a Lord in my mouth.
yet I will speak honourably of thee: though I am a Dog in thy Mouth, thou art a Lord in my Mouth.
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A gracious heart, and a true Beleever, wil speak and think honourably of Jesus Christ,
A gracious heart, and a true Believer, will speak and think honourably of jesus christ,
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even then, at that time, when the Lord Jesus Christ shall suffer the greatest dirt and reproach to be thrown upon him: True, Lord.
even then, At that time, when the Lord jesus christ shall suffer the greatest dirt and reproach to be thrown upon him: True, Lord.
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But the dogs eat the crumbs. ] Thirdly. True faith finds out a promise in the very refusal, in Christs refusal:But the Dogs eat the crumbs. ] Thirdly. True faith finds out a promise in the very refusal, in Christ refusal:
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finds out Encouragment in the bowels of Discouragment. True Lord, Bread is for Children; that is, the loaf, the piece that is cut off the loaf;
finds out Encouragement in the bowels of Discouragement. True Lord, Bred is for Children; that is, the loaf, the piece that is Cut off the loaf;
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but the Crumbs does as well belong to the Dog, as the Loaf belongs to the Child.
but the Crumbs does as well belong to the Dog, as the Loaf belongs to the Child.
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And Lord, thou faiest I am a Dog, therefore a Crumb does belong to me.
And Lord, thou faiest I am a Dog, Therefore a Crumb does belong to me.
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True faith, it gathers in upon Jesus Christ, and gathers in upon him by that very hand that seems to put the soul away from him:
True faith, it gathers in upon jesus christ, and gathers in upon him by that very hand that seems to put the soul away from him:
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it makes advantage of a discouragment, and gathers in upon Jesus Christ, even by that hand that does thrust it away. The dogs eat the crumbs. Again.
it makes advantage of a discouragement, and gathers in upon jesus christ, even by that hand that does thrust it away. The Dogs eat the crumbs. Again.
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You may observe here, That the least of Christ, is highly prized with a true Beleever:
You may observe Here, That the least of christ, is highly prized with a true Believer:
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a gracious heart, a true Beleever, does highly prize and value the least of Christ.
a gracious heart, a true Believer, does highly prize and valve the least of christ.
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A crumb, a crumb, Oh! if I may have but a crumb, a crumb shall be welcome, Lord, a crumb of mercy is welcome:
A crumb, a crumb, Oh! if I may have but a crumb, a crumb shall be welcome, Lord, a crumb of mercy is welcome:
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the loaves are for Children, but if I can get a crumb, I will praise God for it, I will be contented.
the loaves Are for Children, but if I can get a crumb, I will praise God for it, I will be contented.
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The least, the worst of Christ in the eye of a Beleever, is highly valued, and he sets a great price upon it. Lastly.
The least, the worst of christ in the eye of a Believer, is highly valued, and he sets a great price upon it. Lastly.
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All this is said by a Woman. Women usually are not of that boldness, but more easily dash'd out of countenance.
All this is said by a Woman. Women usually Are not of that boldness, but more Easily dashed out of countenance.
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Faith rises above our Nature, and above our natural disposition.
Faith rises above our Nature, and above our natural disposition.
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Faith had gotten into this womans heart, and she forgets her own disposition, she comes like any Man, with boldness upon Jesus Christ, follows him,
Faith had got into this woman's heart, and she forgets her own disposition, she comes like any Man, with boldness upon jesus christ, follows him,
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and will never let him alone. Faith rises above our own Dispositions, and above our Natures.
and will never let him alone. Faith rises above our own Dispositions, and above our Nature's.
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From all this, you may observe here.
From all this, you may observe Here.
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If you be tempted with consideration of your own unworthiness, how you should give an answer unto those temptations. Do as this woman did;
If you be tempted with consideration of your own unworthiness, how you should give an answer unto those temptations. Do as this woman did;
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if I be a Dog, Lord, yet I am thy Dog; and if I be a Dog, Lord, yet crumbs belong to me;
if I be a Dog, Lord, yet I am thy Dog; and if I be a Dog, Lord, yet crumbs belong to me;
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and if I be never so great a sinner, mercy and grace is for sinners, and I come to mercy.
and if I be never so great a sinner, mercy and grace is for Sinners, and I come to mercy.
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Oh! still, still hang upon Jesus Christ, still hang upon Jesus Christ, and never let him go.
Oh! still, still hang upon jesus christ, still hang upon jesus christ, and never let him go.
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Ab negando promittit, he does promise in denying. There was honey-combs found in the body of the Lyon.Ab negando Promittit, he does promise in denying. There was Honeycombs found in the body of the lion.
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Do but hang upon Jesus Christ, hang upon him by faith, and you will find hony-combs in the midst of all those temptations,
Do but hang upon jesus christ, hang upon him by faith, and you will find Honeycombs in the midst of all those temptations,
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and discouragements that you do meet withall.
and discouragements that you do meet withal.
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And though for the present he does seem to give a denyal unto all your prayers,
And though for the present he does seem to give a denial unto all your Prayers,
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yet at the last he will own your prayers, he will own your faith, and he will say unto to thee, Man or Woman, Great is thy faith: be it unto thee even is thou wilt.
yet At the last he will own your Prayers, he will own your faith, and he will say unto to thee, Man or Woman, Great is thy faith: be it unto thee even is thou wilt.
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I come to the Victory after this Combate. Then Jesus answered, and said unto her, [ O woman, great is thy faith:
I come to the Victory After this Combat. Then jesus answered, and said unto her, [ O woman, great is thy faith:
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be it unto thee even as thou wilt.
be it unto thee even as thou wilt.
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] Here now the Lord does give a Testimony of her faith, and he does give her the mercy desired. First, he commends her faith:] Here now the Lord does give a Testimony of her faith, and he does give her the mercy desired. First, he commends her faith:
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and secondly, he commends the greatness of her faith, O woman great is thy faith. Why does he rather commend her Faith, than other graces? she had other graces:
and secondly, he commends the greatness of her faith, Oh woman great is thy faith. Why does he rather commend her Faith, than other graces? she had other graces:
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Here is Humility in this woman to be seen; here is a great deal of Wisdom in this woman to be seen; here is Prayer; here is Perseverance in prayer;
Here is Humility in this woman to be seen; Here is a great deal of Wisdom in this woman to be seen; Here is Prayer; Here is Perseverance in prayer;
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Christ commends none of these, but commends her Faith: why does he rather commend her Faith, than any other grace? christ commends none of these, but commends her Faith: why does he rather commend her Faith, than any other grace?
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Faith does commend Christ above all the other, and therefore Christ will commend Faith above all other Duties or Graces.
Faith does commend christ above all the other, and Therefore christ will commend Faith above all other Duties or Graces.
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Faith honors Christ, and Christ will honor Faith.
Faith honours christ, and christ will honour Faith.
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It is faith that gives a Being to, and is the root of all other graces. He commends that:
It is faith that gives a Being to, and is the root of all other graces. He commends that:
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It is only faith that brings Christ and the soul together; and therefore he does commend faith above all other graces.
It is only faith that brings christ and the soul together; and Therefore he does commend faith above all other graces.
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If the Lord Jesus Christ does commend faith so, why should we not all labor especially to strengthen our faith.
If the Lord jesus christ does commend faith so, why should we not all labour especially to strengthen our faith.
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Get faith, you that have it not, & strengthen it, you that have it. Get Humility, Patience, Wisdom;
Get faith, you that have it not, & strengthen it, you that have it. Get Humility, Patience, Wisdom;
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be much in Prayer, and continue in Prayer; but above all things get Faith: Faith is the grace commended by Jesus Christ above all other graces;
be much in Prayer, and continue in Prayer; but above all things get Faith: Faith is the grace commended by jesus christ above all other graces;
vbb d p-acp n1, cc vvi p-acp n1; cc-acp p-acp d n2 vvb n1: n1 vbz dt n1 vvn p-acp np1 np1 p-acp d j-jn n2;
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therefore we should labor above all for to get faith, and to strengthen faith.
Therefore we should labour above all for to get faith, and to strengthen faith.
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It is observed from this place, that Christ commends none but the Gentiles, the faith of the Gentiles:
It is observed from this place, that christ commends none but the Gentiles, the faith of the Gentiles:
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He saies concerning the Centurion, I have not found so great faith, no not in Israel: he was a Gentile.
He Says Concerning the Centurion, I have not found so great faith, no not in Israel: he was a Gentile.
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And here he saies concerning this women, O woman, great is thy faith: and she was a Gentile.
And Here he Says Concerning this women, Oh woman, great is thy faith: and she was a Gentile.
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What ever therefore thou hast been; though a Canaanite, though a Sinner, though a great Sinner;
What ever Therefore thou hast been; though a Canaanite, though a Sinner, though a great Sinner;
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get faith, labor to strengthen then thy faith, and the Lord Jesus Christ will own thy faith at the last:
get faith, labour to strengthen then thy faith, and the Lord jesus christ will own thy faith At the last:
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though for the present he seems to hide himself from thee, yet he will own it at the last,
though for the present he seems to hide himself from thee, yet he will own it At the last,
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and he will commend it at the last. Secondly. He commends here the Greatness of her faith.
and he will commend it At the last. Secondly. He commends Here the Greatness of her faith.
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Wherein was the Greatnes of her faith? Faith consists in the knowledge of Christ, assent unto the truth, a relying upon God in Christ in time of temptation, it's a Coming to Jesus Christ; an Adherence to him.
Wherein was the Greatness of her faith? Faith consists in the knowledge of christ, assent unto the truth, a relying upon God in christ in time of temptation, it's a Coming to jesus christ; an Adherence to him.
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But the greatness of her faith lay in this, That in the midst of all these temptations,
But the greatness of her faith lay in this, That in the midst of all these temptations,
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yet she did hang on Christ, and would not be beaten off by any of these discouragements, or temptations.
yet she did hang on christ, and would not be beaten off by any of these discouragements, or temptations.
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Here was the greatness of her faith.
Here was the greatness of her faith.
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The strength of faith does not lie in the assurance of our Salvation, or of Gods love,
The strength of faith does not lie in the assurance of our Salvation, or of God's love,
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or of the mercy that we desire in prayer; one may have strong faith, and yet no assurance:
or of the mercy that we desire in prayer; one may have strong faith, and yet no assurance:
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I say, not only faith but strong faith.
I say, not only faith but strong faith.
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This woman had no Assurance (that we reade of) not assurance of the thing that she begged, that the Lord would hear her prayer;
This woman had no Assurance (that we read of) not assurance of the thing that she begged, that the Lord would hear her prayer;
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she had no assurance of it, only she hung upon Christ, and would not away. And when he put her away, she gathered in upon him:
she had no assurance of it, only she hung upon christ, and would not away. And when he put her away, she gathered in upon him:
pns31 vhd dx n1 pp-f pn31, av-j pns31 vvd p-acp np1, cc vmd xx av. cc c-crq pns31 vvd pno31 av, pns31 vvd p-acp p-acp pno31:
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in the midst of all temptation and opposition, still she did hang upon him. So then, a man may have faith, and strong faith, although he have no assurance.
in the midst of all temptation and opposition, still she did hang upon him. So then, a man may have faith, and strong faith, although he have no assurance.
p-acp dt n1 pp-f d n1 cc n1, av pns31 vdd vvi p-acp pno31. av av, dt n1 vmb vhi n1, cc j n1, cs pns31 vhb dx n1.
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And upon this account, How many are there that have strong faith, that think they have no faith at all.
And upon this account, How many Are there that have strong faith, that think they have no faith At all.
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Some think they have no faith, because they cannot say, Christ is mine, Mercy is mine, Heaven is mine:
some think they have no faith, Because they cannot say, christ is mine, Mercy is mine, Heaven is mine:
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but yet, if in the time of your temptation ye can hand upon Christ, and will not away from Christ,
but yet, if in the time of your temptation you can hand upon christ, and will not away from christ,
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but will still hang upon him, still wait upon him;
but will still hang upon him, still wait upon him;
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you have not only faith, but you may have strong faith, a great faith as this woman had.
you have not only faith, but you may have strong faith, a great faith as this woman had.
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And let me tell you this for your comfort:
And let me tell you this for your Comfort:
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at the last the Lord will make a report of your faith unto your own heart:
At the last the Lord will make a report of your faith unto your own heart:
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Yea, he will make a report answerable to your temptation:
Yea, he will make a report answerable to your temptation:
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for you may observe here, That as the wound was made, so the plaister was laid. You have Three great temptations:
for you may observe Here, That as the wound was made, so the plaster was laid. You have Three great temptations:
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Answerably now, the Lord Jesus Christ does testifie of this womon.
Answerably now, the Lord jesus christ does testify of this woman.
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First of all, He answered her not a word, would not own her, would not speak to her:
First of all, He answered her not a word, would not own her, would not speak to her:
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Now (saies he) O woman. Then he said, That he was not sent, but unto the lost sheep.
Now (Says he) Oh woman. Then he said, That he was not sent, but unto the lost sheep.
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Now he does own her for a Sheep, and he saies she hath Faith. Before he saies, It is not meet to cast childrens bread to dogs.
Now he does own her for a Sheep, and he Says she hath Faith. Before he Says, It is not meet to cast Children's bred to Dogs.
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This did argue that she was a Dog, one most Unworthy. Now he saies, that she is most Worthy;
This did argue that she was a Dog, one most Unworthy. Now he Says, that she is most Worthy;
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O woman, thou hast not only faith, but thou hast a great faith, O woman, great is thy faith.
Oh woman, thou hast not only faith, but thou hast a great faith, Oh woman, great is thy faith.
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So that I say, still hang upon Christ; in all your Temptations, in the midst of all your Discouragments, still hang upon Christ;
So that I say, still hang upon christ; in all your Temptations, in the midst of all your Discouragements, still hang upon christ;
av cst pns11 vvb, av vvb p-acp np1; p-acp d po22 n2, p-acp dt n1 pp-f d po22 n2, av vvb p-acp np1;
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and the Lord Jesus, he will not only make a report of your faith unto ye,
and the Lord jesus, he will not only make a report of your faith unto you,
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but according as your temptations rise, so shall the report of your grace be from the Lord Christ unto your poor soul: therefore hang upon Christ.
but according as your temptations rise, so shall the report of your grace be from the Lord christ unto your poor soul: Therefore hang upon christ.
cc-acp vvg c-acp po22 n2 vvi, av vmb dt n1 pp-f po22 n1 vbb p-acp dt n1 np1 p-acp po22 j n1: av vvb p-acp np1.
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He does not only here, give a testimony of her faith, and the greatness of her faith;
He does not only Here, give a testimony of her faith, and the greatness of her faith;
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but now he does give the Thing: Be it unto thee as thou wilt. Christ can deny nothing to a true Beleever:
but now he does give the Thing: Be it unto thee as thou wilt. christ can deny nothing to a true Believer:
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a Beleever may have what he will of Christ at last. Christ cannot hold:
a Believer may have what he will of christ At last. christ cannot hold:
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though he do hide himself from his brethren (as Joseph did) for a time, he cannot hold it out alwaies, he cannot hold out the siege alwaies,
though he do hide himself from his brothers (as Joseph did) for a time, he cannot hold it out always, he cannot hold out the siege always,
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but he will give up himself to a poor Beleever, O poor Beleever, Be it according as thou wilt:
but he will give up himself to a poor Believer, Oh poor Believer, Be it according as thou wilt:
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thou wouldst have Grace, thou wouldst have this or that Mercy; Be it unto thee even as thou wilt.
thou Wouldst have Grace, thou Wouldst have this or that Mercy; Be it unto thee even as thou wilt.
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I'le only take one Lesson from all, and so conclude.
I'll only take one lesson from all, and so conclude.
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And the great Lesson that we should all Learn from this whole Story is, To beleeve in the face of all Discouragement, of all Opposition, all Temptation;
And the great lesson that we should all Learn from this Whole Story is, To believe in the face of all Discouragement, of all Opposition, all Temptation;
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still to hang upon Jesus Christ. The very reading of this story provokes us hereunto.still to hang upon jesus christ. The very reading of this story provokes us hereunto.
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Whatsoever your Temptations be, whatever your Discouragements be, yet hang on Christ, never away, still wait upon him.
Whatsoever your Temptations be, whatever your Discouragements be, yet hang on christ, never away, still wait upon him.
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You say, (it may be) But I fear Christ and the Promise does not belong to me.
You say, (it may be) But I Fear christ and the Promise does not belong to me.
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But did Jesus Christ ever say unto ye with his own mouth, I am not sent, but unto the lost sheep;
But did jesus christ ever say unto you with his own Mouth, I am not sent, but unto the lost sheep;
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and thou art none? He said so to this woman, and yet she did hang upon him,
and thou art none? He said so to this woman, and yet she did hang upon him,
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and he commended her for her faith. But you will say unto me;
and he commended her for her faith. But you will say unto me;
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I have been at prayer, I have prayed long, and I hear nothing of all my prayers.
I have been At prayer, I have prayed long, and I hear nothing of all my Prayers.
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This woman did pray to Christ, he answered her not a word, and yet she did hang upon him, yet shee did beleeve;
This woman did pray to christ, he answered her not a word, and yet she did hang upon him, yet she did believe;
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and shee is commended for her beleeving. You will say, I am one that have been a great sinner;
and she is commended for her believing. You will say, I am one that have been a great sinner;
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an Unclean wretch, even as a Dog; surely there is no hope, and no mercy for me.
an Unclean wretch, even as a Dog; surely there is no hope, and no mercy for me.
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Did the Lord Jesus Christ ever Himself say to you, as he said to this woman? seeming to call her Dog;
Did the Lord jesus christ ever Himself say to you, as he said to this woman? seeming to call her Dog;
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yet she did hang upon him, yet she did wait upon him, yet she did beleeve,
yet she did hang upon him, yet she did wait upon him, yet she did believe,
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and the Lord commended her for her faith.
and the Lord commended her for her faith.
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I Pray, indeed, but it's my Necessities makes me go unto God in Prayer, and when I go unto God in Prayer, my Necessities put me on.
I Pray, indeed, but it's my Necessities makes me go unto God in Prayer, and when I go unto God in Prayer, my Necessities put me on.
pns11 vvb, av, cc-acp pn31|vbz po11 ng1 vvz pno11 vvi p-acp np1 p-acp n1, cc c-crq pns11 vvb p-acp np1 p-acp n1, po11 n2 vvb pno11 a-acp.
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And was it not so with this woman? Her daughter was grievously vexed with a Devil,
And was it not so with this woman? Her daughter was grievously vexed with a devil,
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and thereupon her Necessity drave her unto Christ; and yet, poor woman, she is welcome. But, I do not go unto Jesus Christ;
and thereupon her Necessity drave her unto christ; and yet, poor woman, she is welcome. But, I do not go unto jesus christ;
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I go not unto Christ at all. But Jesus Christ yet will come to you.
I go not unto christ At all. But jesus christ yet will come to you.
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This woman did not come to Jerusalem, Christ went down unto the coasts of Tyre and Sidon;
This woman did not come to Jerusalem, christ went down unto the coasts of Tyre and Sidon;
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Christ came to her, and yet she beleeved, this stood with faith, and Christ commended her faith.
christ Come to her, and yet she believed, this stood with faith, and christ commended her faith.
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I have no Assurance of Christs love and mercy towards me.
I have no Assurance of Christ love and mercy towards me.
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Tell me, Had this woman any assurance of the mercy that she prayed for? She only brings in her wants, propounds them to Jesus Christ, laies them at his feet, hangs upon him, and this was her faith;
Tell me, Had this woman any assurance of the mercy that she prayed for? She only brings in her Wants, propounds them to jesus christ, lays them At his feet, hangs upon him, and this was her faith;
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and she is commended for her faith, and the greatness of her faith, O woman, great is thy faith.
and she is commended for her faith, and the greatness of her faith, Oh woman, great is thy faith.
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So that, do but now hang on Christ, though thou hast not assurance of thy Salvation,
So that, do but now hang on christ, though thou hast not assurance of thy Salvation,
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or of the love of God, yet in the face of all Temptation, and all Discouragment, hang on Christ, never away, never be beaten off by any Discouragment, hang on Christ, wait on Christ,
or of the love of God, yet in the face of all Temptation, and all Discouragement, hang on christ, never away, never be beaten off by any Discouragement, hang on christ, wait on christ,
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and the Lord Christ will at last commend thee for thy faith, and he will say unto thee, Be it unto thee as thou wilt.
and the Lord christ will At last commend thee for thy faith, and he will say unto thee, Be it unto thee as thou wilt.
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How shall people, that go on in a continued way of Doubting and Unbelief, ever look this poor woman in the face at the great day of Judgment? this poor Canaanitish woman? How will you be able, you that go on in a continual way of Doubting and Unbelief, to look the Lord Jesus Christ in the face? Stir up your selves, stir up your selves I beseech you, to this great work of Beleeving.
How shall people, that go on in a continued Way of Doubting and Unbelief, ever look this poor woman in the face At the great day of Judgement? this poor Canaanitish woman? How will you be able, you that go on in a continual Way of Doubting and Unbelief, to look the Lord jesus christ in the face? Stir up your selves, stir up your selves I beseech you, to this great work of Believing.
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I confess it's a hard thing to Beleeve, and harder to Beleeve than to keep all the Ten Commandements;
I confess it's a hard thing to Believe, and harder to Believe than to keep all the Ten commandments;
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there is something in Nature to contribute towards the keeping of the Ten Commandements;
there is something in Nature to contribute towards the keeping of the Ten commandments;
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but there is nothing in Nature to contribute to thy Beleeving on the Lord Jesus Christ.
but there is nothing in Nature to contribute to thy Believing on the Lord jesus christ.
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It is a very hard thing to Beleeve truly;
It is a very hard thing to Believe truly;
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and those that make it an easie matter, they do not know what it is to Beleeve.
and those that make it an easy matter, they do not know what it is to Believe.
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But reade over this story, and your hearts will be provoked to Beleeve, to hang upon Jesus Christ;
But read over this story, and your hearts will be provoked to Believe, to hang upon jesus christ;
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do it, and the Lord will commend your faith, and own you and your faith. FINIS.
do it, and the Lord will commend your faith, and own you and your faith. FINIS.
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