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THE MISERY OF THE Creatures by the sinne of Man. ROMAN. 8. VER. 22. For we know that every creature groaneth with us also,
THE MISERY OF THE Creatures by the sin of Man. ROMAN. 8. VER. 22. For we know that every creature Groaneth with us also,
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and travelleth in paine together unto this present.
and travelleth in pain together unto this present.
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THe Heavens and the Earth and every creature in both, have a threefold goodnesse created in them by God.
THe Heavens and the Earth and every creature in both, have a threefold Goodness created in them by God.
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First, they have a goodnesse of end; God made every creature for his owne glory, for the setting forth of his owne praise;
First, they have a Goodness of end; God made every creature for his own glory, for the setting forth of his own praise;
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the Lord hath made all things for himselfe, Prov. 16. 4. that is, that himselfe might be honoured and glorified by all.
the Lord hath made all things for himself, Curae 16. 4. that is, that himself might be honoured and glorified by all.
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Secondly, a goodnesse of nature; as God made all things to a good end, •o he made them of a good nature, fit to attaine to that end for which h• made it.
Secondly, a Goodness of nature; as God made all things to a good end, •o he made them of a good nature, fit to attain to that end for which h• made it.
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God saw every thing that he made, and behold it was very good, Gen. 1. 31. very good for that end,God saw every thing that he made, and behold it was very good, Gen. 1. 31. very good for that end,
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and fit for that purpose for which he made it.
and fit for that purpose for which he made it.
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Thirdly, a goodnesse of use: as God created every creature for a good end, and made every creature fit for that end;
Thirdly, a Goodness of use: as God created every creature for a good end, and made every creature fit for that end;
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so he hath given every creature to men to use them to that end, to have dominion over them, Gen. 1. 38. that is, take them for thy use and imployment:
so he hath given every creature to men to use them to that end, to have dominion over them, Gen. 1. 38. that is, take them for thy use and employment:
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and according as I have made them to set forth my glory, and made them set forth that end;
and according as I have made them to Set forth my glory, and made them Set forth that end;
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So, see thou use them to that end.
So, see thou use them to that end.
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God hath appointed man that he should be the creatures mouth, and their heart, and their reason, to praise and magnifie the Lord in them,
God hath appointed man that he should be the creatures Mouth, and their heart, and their reason, to praise and magnify the Lord in them,
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and by them, and with them, and for them, that man being set in a course to serve God, should have the use of all the creatures as under-helps unto him:
and by them, and with them, and for them, that man being Set in a course to serve God, should have the use of all the creatures as under-helps unto him:
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as, the Sunne to shine on him, the aire to breath in, the 〈 ◊ 〉 to refresh him, the earth to beare him, the trees to feed him, the whole world for to be Gods Looking-glasse for him, wherein he might see the in••sible things of God.
as, the Sun to shine on him, the air to breath in, the 〈 ◊ 〉 to refresh him, the earth to bear him, the trees to feed him, the Whole world for to be God's Looking glass for him, wherein he might see the in••sible things of God.
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But, behold, man rebels against God his Maker, and brings a curse upon himselfe, Gen. 3. 19. and upon all his posterity, ver. 16. and upon all the creatures, vers. 17. and this curse lieth so heavily upon them, that they all groane unto this day under the burthen;
But, behold, man rebels against God his Maker, and brings a curse upon himself, Gen. 3. 19. and upon all his posterity, ver. 16. and upon all the creatures, vers. 17. and this curse lies so heavily upon them, that they all groan unto this day under the burden;
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namely, because man hath violently wrested them from the goodnesse of their end, and villanously poysoned the goodnesse of their nature,
namely, Because man hath violently wrested them from the Goodness of their end, and villanously poisoned the Goodness of their nature,
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and basely perverted the use of their service, as Jerome said concerning Arrianisme, the whole world groaneth under it.
and basely perverted the use of their service, as Jerome said Concerning Arianism, the Whole world Groaneth under it.
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Yea, saith S. Paul, it travels in paine till it be delivered, for so the word signifieth,
Yea, Says S. Paul, it travels in pain till it be Delivered, for so the word signifies,
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as much as a distressed woman in travell.
as much as a distressed woman in travel.
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It is a figure (which we call Prosopopeia ) whereby a Person is feigned to the creature,
It is a figure (which we call Prosopopoeia) whereby a Person is feigned to the creature,
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as though it had will, desire, sorrow, groaning. It is a Metaphoricall speech, for we know that the whole creation groaneth with us,
as though it had will, desire, sorrow, groaning. It is a Metaphorical speech, for we know that the Whole creation Groaneth with us,
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and travelleth in paine unto this present. The words now read containe in them these foure particulars.
and travelleth in pain unto this present. The words now read contain in them these foure particulars.
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First, the agony of the creature under the slavery of sinne; the whole creation groaneth. Secondly, here is the agony of the Saints: it groaneth with us;
First, the agony of the creature under the slavery of sin; the Whole creation Groaneth. Secondly, Here is the agony of the Saints: it Groaneth with us;
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we groane together with it, and it with us. Thirdly, here is the continuance of both: till now.
we groan together with it, and it with us. Thirdly, Here is the Continuance of both: till now.
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Fourthly, here is the certainty of the thing:
Fourthly, Here is the certainty of the thing:
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we know it to be so • we know that the whole creation groaneth and travelleth in paine together with us till now.
we know it to be so • we know that the Whole creation Groaneth and travelleth in pain together with us till now.
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There be foure severall evills saith Peter Martyr; under which every creature groaneth under the hand of man.
There be foure several evils Says Peter Martyr; under which every creature Groaneth under the hand of man.
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First, the continuall labour the creature is put too: you see the creature is put to a continuall labour:
First, the continual labour the creature is put too: you see the creature is put to a continual labour:
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the Sun is ever shining, the earth is ever bearing, the fire is ever burning, &c. therefore as the Isralites groaned under the hard taske of Pharaoh, so the creatures groane under the continuall toyle they are put to by sinfull man.
the Sun is ever shining, the earth is ever bearing, the fire is ever burning, etc. Therefore as the Israelites groaned under the hard task of Pharaoh, so the creatures groan under the continual toil they Are put to by sinful man.
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Secondly, it groanes in that it doth sometimes partake of the plagues of the ungodly: in the destruction of wicked men the creatures have their share;
Secondly, it groans in that it does sometime partake of the plagues of the ungodly: in the destruction of wicked men the creatures have their share;
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as in the deluge of the old world, it drowned all the world, saving onely some few that were with Noah in the Arke:
as in the deluge of the old world, it drowned all the world, Saving only Some few that were with Noah in the Ark:
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in the destruction of Sodome and Gomorr•• the creatures were destroyed by fire and brimstone from Heaven.
in the destruction of Sodom and Gomorr•• the creatures were destroyed by fire and brimstone from Heaven.
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In the destruction of Egypt the Vengeance of God came upon their cattell, and many other creatures.
In the destruction of Egypt the Vengeance of God Come upon their cattle, and many other creatures.
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Therefore as a childe groanes under his fathers rodde, so doth the creature under Gods plagues.
Therefore as a child groans under his Father's rod, so does the creature under God's plagues.
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Thirdly, the creatures have a sympathy and instinctive fellow feeling of mans wretchednesse: therefore as a tender heart would screech to see another man breake his neck:
Thirdly, the creatures have a Sympathy and instinctive fellow feeling of men wretchedness: Therefore as a tender heart would screech to see Another man break his neck:
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so the creatures compassionately groane under our evills. Fourthly, because they are distorted, rent and torne from their proper Master;
so the creatures compassionately groan under our evils. Fourthly, Because they Are distorted, rend and torn from their proper Master;
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the creatures were made to set forth Gods Power, the wisdom, the truth, the goodnesse, and the glory of God;
the creatures were made to Set forth God's Power, the Wisdom, the truth, the Goodness, and the glory of God;
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when therefore they art distorted and carried another way, the creatures groane.
when Therefore they art distorted and carried Another Way, the creatures groan.
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When the creatures are forced to give their service to the wicked desires, and lusts of the ungodly;
When the creatures Are forced to give their service to the wicked Desires, and Lustiest of the ungodly;
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as the Sun to give his light, the earth her fruites, the aire its breathing:
as the Sun to give his Light, the earth her fruits, the air its breathing:
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therefore, as a good sonne would groane that another should violently compell his hand to stabbe his owne father:
Therefore, as a good son would groan that Another should violently compel his hand to stab his own father:
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so do the creatures groane together with us, and travell in paine unto this present. Hence observe, That •uery creature groaneth under the slavery of sinne:
so do the creatures groan together with us, and travel in pain unto this present. Hence observe, That •uery creature Groaneth under the slavery of sin:
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not onely under the slavery of sinfull man, but under the slavery of sinne:
not only under the slavery of sinful man, but under the slavery of sin:
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so that they groane under the Saints of God so as the Saints groane with them.
so that they groan under the Saints of God so as the Saints groan with them.
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So farre as they minister to the flesh of Gods people, so farre they groane under them:
So Far as they minister to the Flesh of God's people, so Far they groan under them:
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the creature groaneth under the slavery of sinne. Are men swearers? because of swearing the Land mourneth.
the creature Groaneth under the slavery of sin. are men swearers? Because of swearing the Land Mourneth.
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Jer. 23. 10. Doe men lye, steale, commit adultery? for this cause the Land mourneth.Jer. 23. 10. Doe men lie, steal, commit adultery? for this cause the Land Mourneth.
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Hos. 4. 2, 3. Are women proud, and do they brave it out in their apparrell? the very gates shall lament and mourne for it.Hos. 4. 2, 3. are women proud, and do they brave it out in their apparel? the very gates shall lament and mourn for it.
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Isay 3. 16. Doe men covet an evill coveteousnes, coveting more the gaine of the world then the glory of God? The stone out of the wall shall cry and the beame out of the timber shall answer it. Saiah 3. 16. Doe men covet an evil covetousness, coveting more the gain of the world then the glory of God? The stone out of the wall shall cry and the beam out of the timber shall answer it.
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Hab. 2. 11. Are men wrathfull, and cholerick, with Moab? then Moab groanes against Moab.
Hab. 2. 11. are men wrathful, and choleric, with Moab? then Moab groans against Moab.
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Isay. 16. 7. The grounds and dwellings of Moab, groane under the hands of Moab; the walls of Moab, against the men of Moab. Saiah 16. 7. The grounds and dwellings of Moab, groan under the hands of Moab; the walls of Moab, against the men of Moab.
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But it may be demanded, did ever any man heare the creatures groane? did any heare any unreasonable creature groane? did ever any heare the heavens to groane, or the earth to groane,
But it may be demanded, did ever any man hear the creatures groan? did any hear any unreasonable creature groan? did ever any hear the heavens to groan, or the earth to groan,
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or the trees, or any such like creatures groane? how doe the creatures groane?
or the trees, or any such like creatures groan? how do the creatures groan?
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They may be said to groane five waies.
They may be said to groan five ways.
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First, this is spoken hyperbolically, to declare the great miserie the creatures are in to serve sinfull man:
First, this is spoken hyperbolically, to declare the great misery the creatures Are in to serve sinful man:
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the creatures were made to serve with reference to a holy God.
the creatures were made to serve with Referente to a holy God.
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Oh what miserie then is it for them to be serviceable to sinefull and ungodly men? thus, saith Chrysostome, doth the Prophet bring in the vines groaning, the roofe of the temple and the very high-waies groaning upon mens sinnes, to signify the exceeding great desire that each of the creatures have to be redeemed from such a thraldome.
O what misery then is it for them to be serviceable to sinefull and ungodly men? thus, Says Chrysostom, does the Prophet bring in the vines groaning, the roof of the temple and the very highways groaning upon men's Sins, to signify the exceeding great desire that each of the creatures have to be redeemed from such a thraldom.
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Secondly, this is spoken Analogically, in regard of a naturall instinct of blinde reason that is in all the creatures:
Secondly, this is spoken Analogically, in regard of a natural instinct of blind reason that is in all the creatures:
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for they have all reason, as if it were reason indeed: they have all a shadow of reason:
for they have all reason, as if it were reason indeed: they have all a shadow of reason:
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the grasse growes as right, as if it knew how to grow: the wheate sproutes forth, as if it knew how to sproute forth;
the grass grows as right, as if it knew how to grow: the wheat sproutes forth, as if it knew how to sprout forth;
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every creature acteth by a rule, which it swerveth not from, as if it were endued with reason to act by.
every creature Acts by a Rule, which it swerveth not from, as if it were endued with reason to act by.
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A stone falling findes out the straight line of descending, as if it had reason to pecke it out.
A stone falling finds out the straight line of descending, as if it had reason to peck it out.
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Let a stone be cast up in the aire, all the reason under heaven cannot finde a straighter line then it will to fall downe by;
Let a stone be cast up in the air, all the reason under heaven cannot find a straighter line then it will to fallen down by;
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so every creature, it hath such an obedientiall instinct to glorify God, as if it had reason to obey by;
so every creature, it hath such an obediential instinct to Glorify God, as if it had reason to obey by;
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wherefore it is saide to groane to serve sinne; the Land shall mourne, every family a part:
Wherefore it is said to groan to serve sin; the Land shall mourn, every family a part:
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Zachar. 12. 12. As men mourne with reason at the crucifying of the Lord of life,Zachar 12. 12. As men mourn with reason At the crucifying of the Lord of life,
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so the Land it selfe mournes Analogically at the same. Thirdly, this is spoken supposedly or by way of supposition. Every creature groaneth:
so the Land it self mourns Analogically At the same. Thirdly, this is spoken supposedly or by Way of supposition. Every creature Groaneth:
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that is, if they had reason, they would groane to be so misused.
that is, if they had reason, they would groan to be so misused.
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Beloved, the liquor that the drunkard abuseth, if it had reason as well as a man to know how shamefully it is abused and spoiled, it would groane in the barrells against him:
beloved, the liquour that the drunkard abuseth, if it had reason as well as a man to know how shamefully it is abused and spoiled, it would groan in the barrels against him:
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it would groane in the cup against him, it would groane in his throate and belly against him;
it would groan in the cup against him, it would groan in his throat and belly against him;
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it would flie in his face, if it could speake, and crie out drunkard, out.
it would fly in his face, if it could speak, and cry out drunkard, out.
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So if God should open the mouth of the creatures, as he did open the mouth of Balaans Asse:
So if God should open the Mouth of the creatures, as he did open the Mouth of Balaans Ass:
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then, the proud mans garments on his backe would groane against him;
then, the proud men garments on his back would groan against him;
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there is never a creature but if it had reason to know how it is abused, till a man is converted, it would groane against man.
there is never a creature but if it had reason to know how it is abused, till a man is converted, it would groan against man.
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If the creature were conscious of mans abuse of it, then the Land would groane to beare us, the Aire would groane to give us breathing, our houses would groane to lodge us, our beds would groane to ease us, our foode to feede us, our cloathes to cover us,
If the creature were conscious of men abuse of it, then the Land would groan to bear us, the Air would groan to give us breathing, our houses would groan to lodge us, our Beds would groan to ease us, our food to feed us, our clothes to cover us,
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and every creature would groane against us to give us any helpe or comfort, so long as we live in sinne against God.
and every creature would groan against us to give us any help or Comfort, so long as we live in sin against God.
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Fourthly, intelligently, there is an intellective assistance which runs along in every creature, as the heathen and schoole-men tell us.
Fourthly, intelligently, there is an intellective assistance which runs along in every creature, as the heathen and Schoolmen tell us.
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The power, goodnesse and providence of God, run along in them, giving being, quickening, preserving, leading and governing &c. So that a man cannot wrong the creature,
The power, Goodness and providence of God, run along in them, giving being, quickening, preserving, leading and governing etc. So that a man cannot wrong the creature,
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but he wrongs God in the creature.
but he wrongs God in the creature.
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And therefore because Paul wronged and persecuted the Church, Christ cals out from heaven to him, Why persecutest thou me? Acts. 9. 4. Why? because he persecuted the Church, which was Christ his Church.
And Therefore Because Paul wronged and persecuted the Church, christ calls out from heaven to him, Why Persecutest thou me? Acts. 9. 4. Why? Because he persecuted the Church, which was christ his Church.
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As Christ is the head of his Church, so God hath made him the heire of all the creatures;
As christ is the head of his Church, so God hath made him the heir of all the creatures;
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all the creatures are delivered up to Christ, and they are his:
all the creatures Are Delivered up to christ, and they Are his:
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so that a man cannot wronge the creatures but he wrongeth Christ, and Christ groanes in the creatures, against the drunkard, Drunkard, why abusest thou me? When the covetous man is coveting for the world, Christ cries in his barne, he cries in his Chest:
so that a man cannot wrong the creatures but he wrongeth christ, and christ groans in the creatures, against the drunkard, Drunkard, why abusest thou me? When the covetous man is coveting for the world, christ cries in his bairn, he cries in his Chest:
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Christ cries in his goods, Wretch, Wretch, why wrongest thou me? Doth a man abuse his apparrell to pride? Christ groanes against him, Wretch, Wretch, why abusest thou me? all the creatures are so inlivened, quickned, preserved by God, that a man cannot meddle nor lay his hand on the creature,
christ cries in his goods, Wretch, Wretch, why wrongest thou me? Does a man abuse his apparel to pride? christ groans against him, Wretch, Wretch, why abusest thou me? all the creatures Are so enlivened, quickened, preserved by God, that a man cannot meddle nor lay his hand on the creature,
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but he meddles with God himselfe. Fifthly, this is spoken specifically: not of the blessed Angells as Origen would have it,
but he meddles with God himself. Fifthly, this is spoken specifically: not of the blessed Angels as Origen would have it,
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nor of men in generall as Austin would have it, because man is a little world,
nor of men in general as Austin would have it, Because man is a little world,
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and all creatures meete in him: But specifically, every creature groaneth:
and all creatures meet in him: But specifically, every creature Groaneth:
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that is, saith Gregory and Hugo, and others, the goaly groaneth: and it is therefore saide every creature groaneth, because the godly groane;
that is, Says Gregory and Hugo, and Others, the goaly Groaneth: and it is Therefore said every creature Groaneth, Because the godly groan;
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every creature groaneth in the bowells of the Saints;
every creature Groaneth in the bowels of the Saints;
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they take the part of every creature, and come before God in the behalfe of the creatures, in their prayers, confessions,
they take the part of every creature, and come before God in the behalf of the creatures, in their Prayers, confessions,
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and humiliations, confessing how horribly and fearefully the creatures are abused, groaning and mourning in their hearts for it.
and humiliations, confessing how horribly and fearfully the creatures Are abused, groaning and mourning in their hearts for it.
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Thus you see how the creatures may be said to groane under the slavery of sinne;
Thus you see how the creatures may be said to groan under the slavery of sin;
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Come we to the reasons why the creatures are said to groane under the slavery of sin.
Come we to the Reasons why the creatures Are said to groan under the slavery of since.
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First, because it is distracted in its service: all the creatures are Gods servants:
First, Because it is distracted in its service: all the creatures Are God's Servants:
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Psal. 119. 9. that is, they minister to his prayse, they serve for the setting forth of his glory, they all conspire to Gods owne ende and purpose:Psalm 119. 9. that is, they minister to his praise, they serve for the setting forth of his glory, they all conspire to God's own end and purpose:
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all the creatures are Gods servants, the flesh and wicked men are Gods enemies; the creatures were made to serve God.
all the creatures Are God's Servants, the Flesh and wicked men Are God's enemies; the creatures were made to serve God.
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Oh then how distracted are they, when they are made to serve the flesh and corruption? the earth was made to honour God,
O then how distracted Are they, when they Are made to serve the Flesh and corruption? the earth was made to honour God,
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and therefore it must needs groane to carrie one that is a rebell against God:
and Therefore it must needs groan to carry one that is a rebel against God:
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meate and drinke were made for Gods glory, and therefore they must needs groane to feede a rebell:
meat and drink were made for God's glory, and Therefore they must needs groan to feed a rebel:
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the Sun and Moone were made to declare Gods prayse, and therefore they must groane to give light to a rebell:
the Sun and Moon were made to declare God's praise, and Therefore they must groan to give Light to a rebel:
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they will see nothing by it but to dishonour God.
they will see nothing by it but to dishonour God.
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Gold and silver, goods and cattle, corne and grasse, were made for Gods prayse, and therefore they must needs groan to maintaine a rebell;
Gold and silver, goods and cattle, corn and grass, were made for God's praise, and Therefore they must needs groan to maintain a rebel;
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tongues were made to blesse God, therefore they must needs groane to be in the mouthes of swearing and lying rebells:
tongues were made to bless God, Therefore they must needs groan to be in the mouths of swearing and lying rebels:
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eyes were made for Gods praise, to see the Word and Workes of God withall,
eyes were made for God's praise, to see the Word and Works of God withal,
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therefore they must needs groane to be in the heads of lustfull wantons, that behold nothing but vaine and sinfull objects by it.
Therefore they must needs groan to be in the Heads of lustful wantons, that behold nothing but vain and sinful objects by it.
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Needs must the creatures groane that is distracted in its service. God would have one thing, and the wicked another.
Needs must the creatures groan that is distracted in its service. God would have one thing, and the wicked Another.
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When a wicked man thinkes of a creature, or meddle with a creature, or useth a creature not to that end God hath appointed it for, the creature is distracted in its service, it knows not which way to goe, our Saviour tells us Matth. 6. 14. and No man can serve two Masters;
When a wicked man thinks of a creature, or meddle with a creature, or uses a creature not to that end God hath appointed it for, the creature is distracted in its service, it knows not which Way to go, our Saviour tells us Matthew 6. 14. and No man can serve two Masters;
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If a servant should be compelled to have two Masters: the one bids him go one way, doe such a thing;
If a servant should be compelled to have two Masters: the one bids him go one Way, do such a thing;
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the other commands the cleane contrary of him, and that upon life and death:
the other commands the clean contrary of him, and that upon life and death:
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how miserably should such a one be distracted, and how would it make him sigh and groane under such a slavery:
how miserably should such a one be distracted, and how would it make him sighs and groan under such a slavery:
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so it is with the creatures:
so it is with the creatures:
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When God the true and proper Master of them commands and appoints one thing, and one end for them,
When God the true and proper Master of them commands and appoints one thing, and one end for them,
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and wicked men, usurping tyrants, shall forcibly carry them to another: needs must the creat•res groane in such distraction;
and wicked men, usurping Tyrants, shall forcibly carry them to Another: needs must the creat•res groan in such distraction;
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the creatures continually gaspe to set forth the praise of God: they are continually ministring of new occasions to glorifie God.
the creatures continually gasp to Set forth the praise of God: they Are continually ministering of new occasions to Glorify God.
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Secondly, they groane because of the unprofitablenesse of their service; they serve, and serve, and get nothing by it.
Secondly, they groan Because of the unprofitableness of their service; they serve, and serve, and get nothing by it.
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Should a servant do never so hard a taske, toyle and moyle himselfe never so much:
Should a servant do never so hard a task, toil and moil himself never so much:
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yet if he should have good pay for his labour, it would not vex him;
yet if he should have good pay for his labour, it would not vex him;
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there would be some comfort in it • but when a servant hath toyled and laboured;
there would be Some Comfort in it • but when a servant hath toiled and laboured;
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if then he should have nothing but stripes for wages, and blowes for quarteridge, it would even breake his heart,
if then he should have nothing but stripes for wages, and blows for quarteridge, it would even break his heart,
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and it would make him to groane to live under such a servitude. Thus is it with the poore creatures:
and it would make him to groan to live under such a servitude. Thus is it with the poor creatures:
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they serve wicked men and have nothing but labour for their paines:
they serve wicked men and have nothing but labour for their pains:
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nothing but woes, and curses, and the plagues of God upon them for their paines, Gen. 3.
nothing but woes, and curses, and the plagues of God upon them for their pains, Gen. 3.
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Beloved, what are all those heaths, parched grounds, barren lands, &c. amongst us, but the groanings of the creatures under our sins? What are the tempests, inundations of waters, strange snowes, earthquakes,
beloved, what Are all those heaths, parched grounds, barren Lands, etc. among us, but the groanings of the creatures under our Sins? What Are the tempests, inundations of waters, strange snows, earthquakes,
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but the groanings and quakings of the creatures under our sinnes? What are all murraines, glanders, plagues and pestilences,
but the groanings and quakings of the creatures under our Sins? What Are all murrains, glanders, plagues and pestilences,
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but the groanings of the creatures under our sinnes? What are those strange unnaturall births,
but the groanings of the creatures under our Sins? What Are those strange unnatural births,
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and mishapen monsters that are brought f••th daily, but the groanings of the creatures under our hands? it is loth to serve us.
and Misshapen monsters that Are brought f••th daily, but the groanings of the creatures under our hands? it is loath to serve us.
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Looke upon the Husbandman, the earth is loth to give him a harvest, he is faine to dung it and dresse it,
Look upon the Husbandman, the earth is loath to give him a harvest, he is feign to dung it and dress it,
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and by his Plough to rent and teare up the very heart of it and sow and harrow it, &c. Its loth to serve such a hard Master.
and by his Plough to rend and tear up the very heart of it and sow and harrow it, etc. Its loath to serve such a hard Master.
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Looke on all the creatures, and see how backward, how dull and untoward they are to yeeld service to man,
Look on all the creatures, and see how backward, how dull and untoward they Are to yield service to man,
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because they have such hard pay for their labour.
Because they have such hard pay for their labour.
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Thirdly, because of the uncessantnesse of its service. It is ever toyling and labouring without intermission.
Thirdly, Because of the uncessantnesse of its service. It is ever toiling and labouring without intermission.
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Beloved, we were not able to live, unlesse the creatures were still in action, unlesse the Sea were alwaies in motion, the earth alwaies bearing, the fire alwaies heating,
beloved, we were not able to live, unless the creatures were still in actium, unless the Sea were always in motion, the earth always bearing, the fire always heating,
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and all other things doing their part.
and all other things doing their part.
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What servant is there, but that sometime or other hath his holy day, his day of recreation? but the creatures are never at rest.
What servant is there, but that sometime or other hath his holy day, his day of recreation? but the creatures Are never At rest.
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By watering he wearieth the thicke clouds, Job. 37. 11.By watering he wearieth the thick Clouds, Job. 37. 11.
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Is not the Sun in the Firmament wearied by poasting up and downe from East to West? is it not strange to thinke what toyle it hath in its continuall circuits,
Is not the Sun in the Firmament wearied by posting up and down from East to West? is it not strange to think what toil it hath in its continual circuits,
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when it runnes in one houre two thousand thousand miles. Those that have no knowledge in the working of the creatures may thinke it strange,
when it runs in one hour two thousand thousand miles. Those that have no knowledge in the working of the creatures may think it strange,
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but they that have learning and knowledge, know it to be as true as the Sun shineth.
but they that have learning and knowledge, know it to be as true as the Sun shines.
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But when it hath gone thus farre, what good doth come from it? one seeth to drinke, sweare and swagger;
But when it hath gone thus Far, what good does come from it? one sees to drink, swear and swagger;
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another see to Dice and Card by it; another sees to Hunt and Hauke by it, another sees to trade and chaffer:
Another see to Dice and Carded by it; Another sees to Hunt and Hawk by it, Another sees to trade and chaffer:
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but few see to glorifie God by it.
but few see to Glorify God by it.
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Is it not a miserable thing that when the creature hath been at all this labour and toyle,
Is it not a miserable thing that when the creature hath been At all this labour and toil,
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yet it shall doe it for base sinfull man, that will not see to glorifie God by it?
yet it shall do it for base sinful man, that will not see to Glorify God by it?
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Fourthly, in regard of the misery and woe that the creatures lie under, so that it had been good for the creatures that they never had had a being:
Fourthly, in regard of the misery and woe that the creatures lie under, so that it had been good for the creatures that they never had had a being:
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but that God meanes to deliver them.
but that God means to deliver them.
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As it was said of Judas that betrayed Christ, good it had been for him if he had never been borne;
As it was said of Judas that betrayed christ, good it had been for him if he had never been born;
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So beloved, were it not that God keeps the creature untill the day of redemption of the Sonnes of God,
So Beloved, were it not that God keeps the creature until the day of redemption of the Sons of God,
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then to free them from bondage and misery, it had been good for the creatures that they had had no being.
then to free them from bondage and misery, it had been good for the creatures that they had had no being.
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Better it were the creature were annihilated to its old nothing, then that wicked men should thus cast an eye upon the creature, tread upon the creature, breath in the creature, live of the creature;
Better it were the creature were annihilated to its old nothing, then that wicked men should thus cast an eye upon the creature, tread upon the creature, breath in the creature, live of the creature;
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better were it for the creature to be turned to its old nothing. I will make it plaine;
better were it for the creature to be turned to its old nothing. I will make it plain;
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Every creature hath a double end, a specificall, and an ultimate end. pray marke it.
Every creature hath a double end, a specifical, and an ultimate end. pray mark it.
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First, a speciall or intermediate end, and that is what the creature is made to doe, as of its owne nature;
First, a special or intermediate end, and that is what the creature is made to do, as of its own nature;
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as, the specificall end of fire is to burne, of the Sun to shine, of the water to moisten.as, the specifical end of fire is to burn, of the Sun to shine, of the water to moisten.
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Secondly, the ultimate and last end of the creature, and that is Gods glory to glorifie God;
Secondly, the ultimate and last end of the creature, and that is God's glory to Glorify God;
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every creature is then happy when it hath attained its end; but, the specificall cannot be its happinesse;
every creature is then happy when it hath attained its end; but, the specifical cannot be its happiness;
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for there is another end beyond that.
for there is Another end beyond that.
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The ultimate end of a creature, as it is a creature, namely to set forth Gods glory, is more essentiall to it,
The ultimate end of a creature, as it is a creature, namely to Set forth God's glory, is more essential to it,
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then its owne specificall end, because it hath this specificall end onely in reference to the ultimate end.
then its own specifical end, Because it hath this specifical end only in Referente to the ultimate end.
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Therefore, if the creature be robbed of its last end, it is robbed of its being. The soule and heart of the creature is killed,
Therefore, if the creature be robbed of its last end, it is robbed of its being. The soul and heart of the creature is killed,
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and it is undone, when as it is taken from his ultimate end.
and it is undone, when as it is taken from his ultimate end.
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It were as good that the world were no world, as that God have no glory by it:
It were as good that the world were no world, as that God have no glory by it:
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as good no earth, no corne, no cattell, as that God be not honoured by by it:
as good no earth, no corn, no cattle, as that God be not honoured by by it:
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A man no man, if he doe not honour God: a creature no creature, if it doe not honour God:
A man no man, if he do not honour God: a creature no creature, if it do not honour God:
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it is as much as if the creature were annihilated to its first nothing, yea worse:
it is as much as if the creature were annihilated to its First nothing, yea Worse:
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for, there is no evill in nothing, all evill is founded out of some good. Hence it followeth, that a wicked man hath no right to the creatures.
for, there is no evil in nothing, all evil is founded out of Some good. Hence it follows, that a wicked man hath no right to the creatures.
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For if the creatures were now of right belonging to the wicked, they would not groane under their service:
For if the creatures were now of right belonging to the wicked, they would not groan under their service:
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for every thing rejoyceth to be where of right it should be. And a thing groanes when it is not in his proper place.
for every thing Rejoiceth to be where of right it should be. And a thing groans when it is not in his proper place.
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I desire not to be misconstrued in this hard point:
I desire not to be misconstrued in this hard point:
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wicked men have a fivefold right to the creatures, which is as good as nothing without the sixth.
wicked men have a fivefold right to the creatures, which is as good as nothing without the sixth.
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First, they have a civill right: so Nabals sheep were said to be his sheep, 1 Sam. 25. 4. And he was a theefe that should have stolne them from him.
First, they have a civil right: so Nabals sheep were said to be his sheep, 1 Sam. 25. 4. And he was a thief that should have stolen them from him.
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A man is a thiefe before God and man that robs a wicked man.
A man is a thief before God and man that robs a wicked man.
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Secondly, a providentiall right: that is, God by his providence may cast the creatures in abundance upon a wicked man.
Secondly, a providential right: that is, God by his providence may cast the creatures in abundance upon a wicked man.
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Thus we see wicked men have lands, houses, and great possessions, corne and cattell, &c. God by his providence casteth them upon them, Jer. 27. 5. God that made the Heavens and the earth with all creatures he distributes and disposeth of them according to his owne will.
Thus we see wicked men have Lands, houses, and great possessions, corn and cattle, etc. God by his providence Cast them upon them, Jer. 27. 5. God that made the Heavens and the earth with all creatures he distributes and Disposeth of them according to his own will.
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Thirdly, a vindicative right from Gods wrath:
Thirdly, a vindicative right from God's wrath:
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they may be instruments of his wrath, they may be able to execute the vengeance of God,
they may be Instruments of his wrath, they may be able to execute the vengeance of God,
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as in the sixth verse of the forenamed place, Nebuchadnezzar was a wicked man, yet when the Lord would have him to execute his revenge upon Judah for Judahs sinnes and rebellions against God, to this end the Lord delivered up all the Cattell,
as in the sixth verse of the forenamed place, Nebuchadnezzar was a wicked man, yet when the Lord would have him to execute his revenge upon Judah for Judahs Sins and rebellions against God, to this end the Lord Delivered up all the Cattle,
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and all the Lands of Judah into the King of Babylons hand, though in the end he vomits them up againe.
and all the Lands of Judah into the King of Babylons hand, though in the end he vomits them up again.
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Fourthly, a wicked man may have a creatures right: a wicked man as he is a creature, so he hath a creatures right to the creatures.
Fourthly, a wicked man may have a creatures right: a wicked man as he is a creature, so he hath a creatures right to the creatures.
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For one creature depends on another, and helpes one another, and all joyne to maintaine the life of man.
For one creature depends on Another, and helps one Another, and all join to maintain the life of man.
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God hath commanded man that he shall not murther; and therefore he is not to murther himselfe.
God hath commanded man that he shall not murder; and Therefore he is not to murder himself.
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Wherefore when he is hungry he must not starve himselfe, but must eate:
Wherefore when he is hungry he must not starve himself, but must eat:
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when he is dry he must not choake himselfe, but he must drinke, be he never so wicked.
when he is dry he must not choke himself, but he must drink, be he never so wicked.
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Fiftly and lastly, they have a filiall right to them, for God will have his grace and the Gospel of his Son Christ to be offered unto them:
Fifty and lastly, they have a filial right to them, for God will have his grace and the Gospel of his Son christ to be offered unto them:
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he will have the wicked invited to faith and repentance; now this cannot be unlesse they should live:
he will have the wicked invited to faith and Repentance; now this cannot be unless they should live:
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they cannot be invited to faith unlesse they a naturall life:
they cannot be invited to faith unless they a natural life:
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and a naturall life they cannot have, if they should have no naturall helps to uphold them therein, Psal. 115. 16. The Heavens aae the Lords,
and a natural life they cannot have, if they should have no natural helps to uphold them therein, Psalm 115. 16. The Heavens aae the lords,
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but the earth hath he given to the children of men.
but the earth hath he given to the children of men.
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Chrysostome saith, he hath given all the creatures to men in common, I have given them my creatures here below, that they might trust in me above:
Chrysostom Says, he hath given all the creatures to men in Common, I have given them my creatures Here below, that they might trust in me above:
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that they may enter into the kingdom of Heaven at the last. that they may enter into the Kingdom of Heaven At the last.
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This is a filiall right, when he that is not may be a Son of God:
This is a filial right, when he that is not may be a Son of God:
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therefore God will have the Gospell preached to the wicked.
Therefore God will have the Gospel preached to the wicked.
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Now, if the wicked might not have the creatures, how could they come to Church? Alas, you were not able to sit in your Pews and to heare the Gospell preached,
Now, if the wicked might not have the creatures, how could they come to Church? Alas, you were not able to fit in your Pews and to hear the Gospel preached,
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if you might not have the creatures.
if you might not have the creatures.
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But beloved, all these rights are nothing without another right. The creatures may groane in their hands:
But Beloved, all these rights Are nothing without Another right. The creatures may groan in their hands:
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these make their doome and damnation the greater, and the bondage and misery of the creature the greater, that the creature should help man to come to Christ,
these make their doom and damnation the greater, and the bondage and misery of the creature the greater, that the creature should help man to come to christ,
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and then he will not have him:
and then he will not have him:
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that the creature hath fed and nourished such a one that he might repent, but he will not:
that the creature hath fed and nourished such a one that he might Repent, but he will not:
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that the creature hath given him life, light and strength to lead him to faith, but he will no• believe:
that the creature hath given him life, Light and strength to led him to faith, but he will no• believe:
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O, then, the creature fetcheth such a groane as that it makes all the world to ring with it, and God heares the groanes.
Oh, then, the creature Fetches such a groan as that it makes all the world to ring with it, and God hears the groans.
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A wicked man hath no filiall right to the creatures, they have no Son-like right in Christ:
A wicked man hath no filial right to the creatures, they have no Sonlike right in christ:
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they have a filiable right, because they are invited to be his Sons and daughters; but as long as they live in their sinnes they are none of his sonnes,
they have a filiable right, Because they Are invited to be his Sons and daughters; but as long as they live in their Sins they Are none of his Sons,
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neither have they any filiall right. Beloved, mans first Charter is out of doubt lost, by reason of sinne;
neither have they any filial right. beloved, men First Charter is out of doubt lost, by reason of sin;
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all the creatures are fallen by lapse into the hands of God the owner againe.
all the creatures Are fallen by lapse into the hands of God the owner again.
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Now Christ is our chiefe Lord, he is made the Heire of all things, Hebrews 1. And the wicked that are not new creatures in Christ, in regard of filiall right, they are but incroachers;
Now christ is our chief Lord, he is made the Heir of all things, Hebrews 1. And the wicked that Are not new creatures in christ, in regard of filial right, they Are but encroachers;
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and therefore every creature groanes in their fingers, and every thing that they have, groanes to be theirs;
and Therefore every creature groans in their fingers, and every thing that they have, groans to be theirs;
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their very meate groans in their bellies, their sleep groanes in their heads, their breath groanes in their lungs:
their very meat groans in their bellies, their sleep groans in their Heads, their breath groans in their lungs:
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yea, the very blood groanes in their veines, and woe is them that they have not eares to heare these groanes.
yea, the very blood groans in their Veins, and woe is them that they have not ears to hear these groans.
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Though God give them Tables, and fill them with abundance, yet he raines his fierce wrath and vengeance upon their meate while they are eating, Job 20. 23. God will make them restore every creature they have;
Though God give them Tables, and fill them with abundance, yet he reins his fierce wrath and vengeance upon their meat while they Are eating, Job 20. 23. God will make them restore every creature they have;
cs np1 vvb pno32 n2, cc vvi pno32 p-acp n1, av pns31 vvz po31 j n1 cc n1 p-acp po32 n1 cs pns32 vbr vvg, n1 crd crd np1 vmb vvi pno32 vvi d n1 pns32 vhb;
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they shall make restitution as oppressors of the poore creatures, vers. 18. and their meat shall be turned into the gall of Aspes, vers. 14. for the very creatures shall rise up in judgement against them, and condemne them:
they shall make restitution as Oppressors's of the poor creatures, vers. 18. and their meat shall be turned into the Gall of Asps, vers. 14. for the very creatures shall rise up in judgement against them, and condemn them:
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we know that every creature groaneth.
we know that every creature Groaneth.
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Secondly, this may teach us that the wicked have little cause to be merry at any time, because there is nothing about them,
Secondly, this may teach us that the wicked have little cause to be merry At any time, Because there is nothing about them,
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nor in them, nor before them, but groaneth against them. Every creature that they have groanes because it is possessed by them:
nor in them, nor before them, but Groaneth against them. Every creature that they have groans Because it is possessed by them:
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not some kinde of creatures, but every creature, as Theophylact observes, every creature groaneth against them.
not Some kind of creatures, but every creature, as Theophylact observes, every creature Groaneth against them.
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Dost thou live in thy sinnes, and yet art merry? thou art madde.
Dost thou live in thy Sins, and yet art merry? thou art mad.
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Dost thou live in thy carnall estate and condition, and yet canst rejoyce? thou art surely besides thy selfe.
Dost thou live in thy carnal estate and condition, and yet Canst rejoice? thou art surely beside thy self.
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For who can be merry in the midst of thousand thousands of groanes? Thy Apparell groanes, thy Laces, thy Silkes,
For who can be merry in the midst of thousand thousands of groans? Thy Apparel groans, thy Laces, thy Silks,
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and thy Braveries groane, till either thou beest a new creature, or else beest in hell.
and thy Braveries groan, till either thou Best a new creature, or Else Best in hell.
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Thy house and thy stuffe, thy barne and thy store doe groane, till either thou be a Convert or in Tophet. Every penny in thy purse, every ragge on thy backe,
Thy house and thy stuff, thy bairn and thy store do groan, till either thou be a Convert or in Tophet. Every penny in thy purse, every rag on thy back,
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yea thy flesh and thy bones, yea thine owne soule and thy spirits as they are Gods creatures,
yea thy Flesh and thy bones, yea thine own soul and thy spirits as they Are God's creatures,
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and take his part, they all groane against thee till thou beest cut off. Not onely all thy sinnes, all thy oathes, lies, vaine speeches;
and take his part, they all groan against thee till thou Best Cut off. Not only all thy Sins, all thy Oaths, lies, vain Speeches;
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not onely every absence from Church, every idle thought, every unprofitable word, every Sermon that thou hast heard without profit, every exhortation thou hast heard without benefit, every sicknesse thou hast had without reformation, every day of patience thou hast enjoyed without repentance, not onely all these doe groane against thee:
not only every absence from Church, every idle Thought, every unprofitable word, every Sermon that thou hast herd without profit, every exhortation thou hast herd without benefit, every sickness thou hast had without Reformation, every day of patience thou hast enjoyed without Repentance, not only all these do groan against thee:
xx av-j d n1 p-acp n1, d j n1, d j n1, d n1 cst pns21 vh2 vvn p-acp n1, d n1 pns21 vh2 vvn p-acp n1, d n1 pns21 vh2 vhd p-acp n1, d n1 pp-f n1 pns21 vh2 vvn p-acp n1, xx av-j d d vdb n1 p-acp pno21:
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but also every creature in heaven and in earth, they doe all groane and travell in paine to be delivered out of thy slavery.
but also every creature in heaven and in earth, they do all groan and travel in pain to be Delivered out of thy slavery.
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Whatsoever thou doest, the creatures groane and complaine against thee.
Whatsoever thou dost, the creatures groan and complain against thee.
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How then canst thou rejoyee, or have merry day? I have saide of this joy it is madde:
How then Canst thou rejoyee, or have merry day? I have said of this joy it is mad:
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and dost thou rejoyce? thy rejoycing shall be short. Job. 20. 5. Beloved, needs must a wicked man have wrath and vengeance powred downe upon him;
and dost thou rejoice? thy rejoicing shall be short. Job. 20. 5. beloved, needs must a wicked man have wrath and vengeance poured down upon him;
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for all creatures groane to God for his vengeance and destruction. The creatures crie unto God, Lord, plague this man:
for all creatures groan to God for his vengeance and destruction. The creatures cry unto God, Lord, plague this man:
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Lord, shower downe thy curses on him: he hath abused and wronged me:
Lord, shower down thy curses on him: he hath abused and wronged me:
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Lord, let not such a rebell as that man is, escape, but in thy justice be avenged on him for his abuse of us.
Lord, let not such a rebel as that man is, escape, but in thy Justice be avenged on him for his abuse of us.
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Weepe and howle rather then thou secure and impenitent person;
Weep and howl rather then thou secure and impenitent person;
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let this be a Corasime to thy pleasantest lust, and as an Arrow shot into thy heart to let out the life and bloud of all thy sinnes and corruptions, to thinke of this. And in the feare of God take heede,
let this be a Corasime to thy Pleasantest lust, and as an Arrow shot into thy heart to let out the life and blood of all thy Sins and corruptions, to think of this. And in the Fear of God take heed,
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how thou goest on in thy sinnes, in thy abuse of Gods creatures, least thereby thou forcing the creatures to groane for vengroane, they pull downe the wrath and plagues of God upon thy head.
how thou goest on in thy Sins, in thy abuse of God's creatures, lest thereby thou forcing the creatures to groan for vengroane, they pull down the wrath and plagues of God upon thy head.
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Oh what a terrour is this to the wicked;
O what a terror is this to the wicked;
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every creature groanes: not in compassion for thee, nor in fellow-feeling with thee, as with the godly, but in indignation against thee.
every creature groans: not in compassion for thee, nor in fellow-feeling with thee, as with the godly, but in Indignation against thee.
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The horses, and the bridles, they should have written upon them holinesse in the Lord Zach. 14. 20. this is a Prophesie of the Churches holinesse under Christ, not as Theoderit adplies it to Hellena, who adorned her horse-trappings with the nailes of Christ his crosse. Hierome refuits that;
The Horses, and the bridles, they should have written upon them holiness in the Lord Zach 14. 20. this is a Prophesy of the Churches holiness under christ, not as Theoderit adplies it to Helena, who adorned her horse-trappings with the nails of christ his cross. Jerome refuits that;
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but, to shew that Christ he will have even the horses and bridles, and all and every thing for a holy use; so the silly horses and even the bridles doe groane and pronounce woe unto the ungodly riders that feare not God.
but, to show that christ he will have even the Horses and bridles, and all and every thing for a holy use; so the silly Horses and even the bridles do groan and pronounce woe unto the ungodly riders that Fear not God.
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Every pot in Judah, and every bowle in Jerusalem shall be holy unto the Lord, ver. 12. The drinking pots and bowles doe groane, woe be unto him that drinkes,
Every pot in Judah, and every bowl in Jerusalem shall be holy unto the Lord, ver. 12. The drinking pots and bowls do groan, woe be unto him that drinks,
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and lives not a godly life:
and lives not a godly life:
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yea the very highways shall be called the ways of holines, I say 35. 8. the ways and the pathes groane under all that goe on them and are not holy.
yea the very highways shall be called the ways of holiness, I say 35. 8. the ways and the paths groan under all that go on them and Are not holy.
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There is no creature above or beneath as Porsper speaketh, which doth professe the praise of God,
There is no creature above or beneath as Porsper speaks, which does profess the praise of God,
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and therefore every creature contesteth against thee that praysest not God. The Angels and all the Hoast of Heaven prayse God.
and Therefore every creature contesteth against thee that praisest not God. The Angels and all the Host of Heaven praise God.
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Psal. 148. the Sunne, the Moone and the starres prayse God, the heavens and the waters that be above the heavens prayse God:Psalm 148. the Sun, the Moon and the Stars praise God, the heavens and the waters that be above the heavens praise God:
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the earth, the dragons, and all the deepes, fire and haile &c. Kings of the earth, &c. all these sing forth the prayses of God.
the earth, the dragons, and all the deeps, fire and hail etc. Kings of the earth, etc. all these sing forth the praises of God.
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And therefore they all groane against him that prayseth him not.
And Therefore they all groan against him that Praiseth him not.
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Better were it for thee to have all the divells in hell against thee, then to have the groanes of Gods creatures against thee.
Better were it for thee to have all the Devils in hell against thee, then to have the groans of God's creatures against thee.
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I would rather have all the divells in hell, and all the wicked in the world against mee,
I would rather have all the Devils in hell, and all the wicked in the world against me,
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then the least worme or dust of the earth to groane in the eares of the Lord against me.
then the least worm or dust of the earth to groan in the ears of the Lord against me.
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A thousand worlds cannot doe me so much good, as the least groan of the meanest of all Gods creatures can doe me hurt.
A thousand world's cannot do me so much good, as the least groan of the Meanest of all God's creatures can do me hurt.
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Oh then how shall the wicked ever hope to escape the doome to come, that have so many millions of creatures groaning against them.
O then how shall the wicked ever hope to escape the doom to come, that have so many millions of creatures groaning against them.
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But what kinde of groanes are these? They are upbraiding groanes. They are witnessing groanes. They are accusing groanes.
But what kind of groans Are these? They Are upbraiding groans. They Are witnessing groans. They Are accusing groans.
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They are judgeing and condemning groanes.
They Are judging and condemning groans.
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First, they are upbraiding groanes, Give eare Oh ye heavens, and I will speake, and heare Oh earth the words of my lips. Dent.
First, they Are upbraiding groans, Give ear O you heavens, and I will speak, and hear O earth the words of my lips. Dent.
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32. 1. as if God had said, marke O ye heavens, and let all the whole world heare what I testifie against this people:
32. 1. as if God had said, mark Oh you heavens, and let all the Whole world hear what I testify against this people:
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as if the heavens and the earth did upbraide them of their unthankfullnesse. God commands the Sun to shine and it shineth:
as if the heavens and the earth did upbraid them of their unthankfulness. God commands the Sun to shine and it shines:
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the earth to fructifie and it obeyeth:
the earth to fructify and it Obeyeth:
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But this wicked people he commands to repent and to forsake their sinnes, and they will not.
But this wicked people he commands to Repent and to forsake their Sins, and they will not.
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Chrysostome saith, wicked men although they have naturall reason in them, are more sencelesse then sencelesse creatures:Chrysostom Says, wicked men although they have natural reason in them, Are more senseless then senseless creatures:
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the rocks, and the flints, the fly and the gnats may upbraide them; the rocks rent in sunder, but this people wil not rent their hearts;
the Rocks, and the flints, the fly and the gnats may upbraid them; the Rocks rend in sunder, but this people will not rend their hearts;
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swarmes of flies were hist for to come, and they yeelded obedience; and the livelesse creatures groane under the slavery of sinne:
swarms of flies were hist for to come, and they yielded Obedience; and the Lifeless creatures groan under the slavery of sin:
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but they will not obey, they will not be brought to groane for their sinnes. How do all the creatures upbraide man!
but they will not obey, they will not be brought to groan for their Sins. How do all the creatures upbraid man!
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Doe ye thus requite the Lord O ye foolish people and unwise. Beloved, how doe the heavens and the earth upbraide thee for unthankfullnesse;Do you thus requite the Lord Oh you foolish people and unwise. beloved, how do the heavens and the earth upbraid thee for unthankfulness;
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wert thou ever in sicknesse, and God did not deliver thee? wert thou ever in misery,
Wertenberg thou ever in sickness, and God did not deliver thee? Wertenberg thou ever in misery,
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and God did not comfort thee? wert thou ever in any straight, and God did not direct thee? in sicknesse who was life unto thee? in poverty who supplied thee? in danger who delivered thee? was it not God that hath done all for thee? And shall the Lord command thee obedience,
and God did not Comfort thee? Wertenberg thou ever in any straight, and God did not Direct thee? in sickness who was life unto thee? in poverty who supplied thee? in danger who Delivered thee? was it not God that hath done all for thee? And shall the Lord command thee Obedience,
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and wilt thou not grant it him? doth he command thee to part with thy lust,
and wilt thou not grant it him? does he command thee to part with thy lust,
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and crucifie all thy corruptions, and wilt thou not obey him? doth the Lord command thee to be meeke, humble, patient,
and crucify all thy corruptions, and wilt thou not obey him? does the Lord command thee to be meek, humble, patient,
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and dost thou refuse? then, heare O heavens, and hearken O earth.
and dost thou refuse? then, hear Oh heavens, and harken Oh earth.
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Secondly, the groanes of the creatures are witnessing groanes. I call heaven and earth to record against you;
Secondly, the groans of the creatures Are witnessing groans. I call heaven and earth to record against you;
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know that you shall shortly perish, said Moses to the Isralites. Dent. 4. 26. So beloved, let me say to you, I call heaven and earth to record against you, that woe and damnation shall be to that man that obeys not the commandements of God;
know that you shall shortly perish, said Moses to the Israelites. Dent. 4. 26. So Beloved, let me say to you, I call heaven and earth to record against you, that woe and damnation shall be to that man that obeys not the Commandments of God;
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Cursed be that man, that goeth on still in his wickednesse.
Cursed be that man, that Goes on still in his wickedness.
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The heavens write his curse, and the whole earth doe witnesse his vengeance, that will not give over his lust at the commandement of the Gospell of the Lord Jesus Christ.
The heavens write his curse, and the Whole earth do witness his vengeance, that will not give over his lust At the Commandment of the Gospel of the Lord jesus christ.
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As Joshuah said unto all the people, Josh. 24. 27. Behold this stone shall be a witnesse unto us,
As Joshua said unto all the people, Josh. 24. 27. Behold this stone shall be a witness unto us,
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for it hath heard all the words of the Lord, which he spake unto us;
for it hath herd all the words of the Lord, which he spoke unto us;
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it shall be a witnesse &c. so may I say unto you, the walls of this house shall cry, the timber of the Church shall answer, this Sermon that you have heard, this doctrine that hath beene preached unto you,
it shall be a witness etc. so may I say unto you, the walls of this house shall cry, the timber of the Church shall answer, this Sermon that you have herd, this Doctrine that hath been preached unto you,
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if you will not repent, if you will not humble your selves and obey the voyce of your God, all these shall witnes against you another day, that you had a time, that you had a day to repent in, you had the word of God calling you to it, but you would not.
if you will not Repent, if you will not humble your selves and obey the voice of your God, all these shall witness against you Another day, that you had a time, that you had a day to Repent in, you had the word of God calling you to it, but you would not.
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Dost thou commit a sinne? and none by, but the stonnes in the streets? even they see thee,
Dost thou commit a sin? and none by, but the stonnes in the streets? even they see thee,
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like Joshuahs stone with seven eyes, and they shall witnes against thee.
like Joshuahs stone with seven eyes, and they shall witness against thee.
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Dost thou pray thy lazie praiers unto God, thoughtlesse of God, and none by but the walls of thy Clofet,
Dost thou pray thy lazy Prayers unto God, thoughtless of God, and none by but the walls of thy Clofet,
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or thy bedde, or the hangings? they shall witnes against thee.
or thy Bed, or the hangings? they shall witness against thee.
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Dost thou sweare, and blaspheme the King of Heaven? though none were present, but the fowles of the aire, they shall carry thy voice and declare the matter.
Dost thou swear, and Blaspheme the King of Heaven? though none were present, but the fowls of the air, they shall carry thy voice and declare the matter.
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Eccles. 10. 20. If the creatures groane against thee, then they are sensible in some sort, to witnesse against thee.Eccles. 10. 20. If the creatures groan against thee, then they Are sensible in Some sort, to witness against thee.
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Beloved, mens hearts are so stubborne, that we the Ministers of God may doe as the Prophet did, 1 King. 13. 2. who cryed O Altar, Altar, thus saith the Lord.
beloved, men's hearts Are so stubborn, that we the Ministers of God may do as the Prophet did, 1 King. 13. 2. who cried Oh Altar, Altar, thus Says the Lord.
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What? was the Prophet sent unto the Altar? had the Altar cares? No, he was sent unto Jeroboam, his message was to him;
What? was the Prophet sent unto the Altar? had the Altar Cares? No, he was sent unto Jeroboam, his message was to him;
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but he knew that he would not heare, nor believe, nor obey; therefore he turned from the King, and spake to the sencelesse Altar.
but he knew that he would not hear, nor believe, nor obey; Therefore he turned from the King, and spoke to the senseless Altar.
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So may we say for all the hearing some will afford us; O walls, walls, thus saith the Lord, cursed is the man that obeyeth not.
So may we say for all the hearing Some will afford us; Oh walls, walls, thus Says the Lord, cursed is the man that Obeyeth not.
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O House of the Lord, witnesse against this rebellious generation. So Jeremy, he cried out, O earth, earth, earth, heare the Word of the Lord,
O House of the Lord, witness against this rebellious generation. So Jeremiah, he cried out, Oh earth, earth, earth, hear the Word of the Lord,
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thus saith the Lord, write this man a castaway, that shall never prosper, Jer. 22. 29. he meant wicked Jeconiah the King;thus Says the Lord, write this man a castaway, that shall never prosper, Jer. 22. 29. he meant wicked Jeconiah the King;
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but because he was a dea•e Adder, he preacheth to the dead earth, as being more likely to listen then he. O fearfull doome!
but Because he was a dea•e Adder, he Preacheth to the dead earth, as being more likely to listen then he. Oh fearful doom!
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When Jeconiah will not heare, God he roares so loud that he makes the dead and sencelesse earth to heare.
When Jeconiah will not hear, God he roars so loud that he makes the dead and senseless earth to hear.
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Beloved, in the feare of God, take heed, if there be any dead worldly-hearted Professour here, if there be any loose prophane sinner here, any impenitent wretch that hath not repented,
beloved, in the Fear of God, take heed, if there be any dead worldly-hearted Professor Here, if there be any lose profane sinner Here, any impenitent wretch that hath not repented,
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if after the Lord hath sent his Ministers to thee, his Word and Gospell to thee, and thou wilt not heare;
if After the Lord hath sent his Ministers to thee, his Word and Gospel to thee, and thou wilt not hear;
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take he•d lest the Lord direct his speech to the dead earth, and say, O earth, earth, earth, heare the Word of the Lord;
take he•d lest the Lord Direct his speech to the dead earth, and say, Oh earth, earth, earth, hear the Word of the Lord;
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write these men, men that shall never prosper:
write these men, men that shall never prosper:
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they will still covet and lie, they will still fret and chafe, they will still content themselves with formes of godlinesse, they will still be lukewarme or key-cold;
they will still covet and lie, they will still fret and chafe, they will still content themselves with forms of godliness, they will still be lukewarm or key-cold;
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they do still pray as they did, rub on as they did seven yeares agoe; no more holy, no more zealous, no more heavenly, they will not be bettered;
they do still pray as they did, rub on as they did seven Years ago; no more holy, no more zealous, no more heavenly, they will not be bettered;
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O earth, earth, earth, heare the Word of the Lord, write them a people that shall never prosper, a people that shall never be converted;
Oh earth, earth, earth, hear the Word of the Lord, write them a people that shall never prosper, a people that shall never be converted;
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write them men damned for ever;
write them men damned for ever;
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let them come and heare Sermon after Sermon, but write them men that shall never prosper;
let them come and hear Sermon After Sermon, but write them men that shall never prosper;
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let them pray, and let their prayers never prosper;
let them pray, and let their Prayers never prosper;
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let them goe on in their dead-hearted profession, but write them men that shall never prosper.
let them go on in their deadhearted profession, but write them men that shall never prosper.
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Beloved, God forbid that it should so be written against you, but woe be to you if ever it be!
beloved, God forbid that it should so be written against you, but woe be to you if ever it be!
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for if once the earth hath wrote this eternall decree of God upon thy soul, it can never be altered;
for if once the earth hath wrote this Eternal Decree of God upon thy soul, it can never be altered;
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I will warrant thee thy damnation sure.
I will warrant thee thy damnation sure.
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Thirdly, they are accusing groanes; they shall accuse thee for casting thine eye upon a creature, without taking notice of God.
Thirdly, they Are accusing groans; they shall accuse thee for casting thine eye upon a creature, without taking notice of God.
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They shall accuse thee for thy touching, tasting, handling, using any of the creatures without adoration of God.
They shall accuse thee for thy touching, tasting, handling, using any of the creatures without adoration of God.
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Dost thou thinke of a creature, speake of a creature, meddle with a creature, or take possession of a creature? they shall accuse thee,
Dost thou think of a creature, speak of a creature, meddle with a creature, or take possession of a creature? they shall accuse thee,
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if thou dost not live to the glory of God the Creator.
if thou dost not live to the glory of God the Creator.
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Fourthly, these groanes are judgeing and condemning groanes. He shall call the Heavens above, and the earth to judge his people, Psal. 50. 4. The creatures groane;
Fourthly, these groans Are judging and condemning groans. He shall call the Heavens above, and the earth to judge his people, Psalm 50. 4. The creatures groan;
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why then doest thou not groane? the creatures account themselves oppressed and sore afflicted because they are constrained to serve sinne? why then dost thou injury them?
why then dost thou not groan? the creatures account themselves oppressed and soar afflicted Because they Are constrained to serve sin? why then dost thou injury them?
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If the King should build him a stately Palace, and one should willingly deface it, or abuse it, or pull it downe;
If the King should built him a stately Palace, and one should willingly deface it, or abuse it, or pull it down;
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would not the very Ravens judge him a Traytor? The creatures are Gods Palace,
would not the very Ravens judge him a Traitor? The creatures Are God's Palace,
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and thou demolishest their beauty, by making them the instruments, or abettors, or matter, or incentives of sinne;
and thou demolishest their beauty, by making them the Instruments, or abettors, or matter, or incentives of sin;
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thou shalt be adjudged of High-treason against the King of Kings, for we know that every creature groaneth with us and travelleth in paine together untill now.
thou shalt be adjudged of High treason against the King of Kings, for we know that every creature Groaneth with us and travelleth in pain together until now.
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Now we come to an use Of Exhortation;
Now we come to an use Of Exhortation;
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doth the creature groane to serve sinne? take heed then you doe not abuse the creatures of God.
does the creature groan to serve sin? take heed then you do not abuse the creatures of God.
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There is not any one of them but if it be abused to sinne or by sinne,
There is not any one of them but if it be abused to sin or by sin,
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but it will presently make its complaint (like a little childe to his Father) with groanes unto God.
but it will presently make its complaint (like a little child to his Father) with groans unto God.
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Labour to be a true Convert unto God;
Labour to be a true Convert unto God;
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otherwise, if thou beest not regenerate and a Convert, every creature that thou hast, is in bondage under thy hands,
otherwise, if thou Best not regenerate and a Convert, every creature that thou hast, is in bondage under thy hands,
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and it groanes unto God against thee, till God recover it out of thy hands againe.
and it groans unto God against thee, till God recover it out of thy hands again.
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I will recover my wooll and my flaxe saith God, Hosea 2. 9. the creature groaned under thraldome,I will recover my wool and my flax Says God, Hosea 2. 9. the creature groaned under thraldom,
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because it was possessed by them that were carnall; and therefore God saies he would recover it.
Because it was possessed by them that were carnal; and Therefore God Says he would recover it.
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Secondly, labour not to sinne against God, for, if thou sinnest against God, thou canst not meet with a creature but it groaneth against thee.
Secondly, labour not to sin against God, for, if thou Sinnest against God, thou Canst not meet with a creature but it Groaneth against thee.
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When Jonah had sinned against God, the Sea roared against Jonah, and he at last knew it well enough:
When Jonah had sinned against God, the Sea roared against Jonah, and he At last knew it well enough:
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for when the Marriners askt what he was, I am an Hebrew saith he, and I feare God, the God of Heaven, which hath made the Sea and the drie Land, Jonah 1. 9. as if he should say, I feare the Lord,
for when the Mariners asked what he was, I am an Hebrew Says he, and I Fear God, the God of Heaven, which hath made the Sea and the dry Land, Jonah 1. 9. as if he should say, I Fear the Lord,
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for now I see the Heavens are black against me: and the clouds mourne at me:
for now I see the Heavens Are black against me: and the Clouds mourn At me:
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and the Sea groaneth under me, seeing I am fled from the presence of the Lord.
and the Sea Groaneth under me, seeing I am fled from the presence of the Lord.
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Thirdly, labour never to set your hearts on any creature; for, then, you abuse it to worldlinesse, and covetousnesse.
Thirdly, labour never to Set your hearts on any creature; for, then, you abuse it to worldliness, and covetousness.
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What greater injury can we offer to the creatures, then by making them occasions of turning from God, which were given us the more to oblige us to God?
What greater injury can we offer to the creatures, then by making them occasions of turning from God, which were given us the more to oblige us to God?
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If you be covetous and earthly, the creature must needs groane under this wrong.
If you be covetous and earthly, the creature must needs groan under this wrong.
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Covetousnesse is Idolatry, saith Saint Paul, Colos 3. 5. thou turnest the creature into an Idoll:
Covetousness is Idolatry, Says Saint Paul, Colos 3. 5. thou Turnest the creature into an Idol:
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every creature is the workmanship of God, but an Idoll is a thing dedicated of Divels.
every creature is the workmanship of God, but an Idol is a thing dedicated of Devils.
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Fourthly, labour to use all the creatures in humility and thankfulnesse. There is not a creature,
Fourthly, labour to use all the creatures in humility and thankfulness. There is not a creature,
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but it hath this Motto engraven upon it, it is the gift of God.
but it hath this Motto engraven upon it, it is the gift of God.
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In every thing then give thankes, 1 Thes. 5. 18. A thing and a creature are convertible termes:
In every thing then give thanks, 1 Thebes 5. 18. A thing and a creature Are convertible terms:
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if in every thing, then for every creature must we give thankes;
if in every thing, then for every creature must we give thanks;
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why? because every thing that God doth for us, or doth bestow upon us, it is a gift:
why? Because every thing that God does for us, or does bestow upon us, it is a gift:
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and a gift groanes under unthankfulnesse:and a gift groans under unthankfulness:
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there is never a sicknesse that thou hast been delivered from, but it groanes against thee,
there is never a sickness that thou hast been Delivered from, but it groans against thee,
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if thou hast not had thine iniquity purged by it:
if thou hast not had thine iniquity purged by it:
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never a blessing but it will groane aganist thee, if thou serve not God the better by it:
never a blessing but it will groan aganist thee, if thou serve not God the better by it:
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never an ordinance of life and grace but it groanes against thee if thou art not sanctified and made holy by it.
never an Ordinance of life and grace but it groans against thee if thou art not sanctified and made holy by it.
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Fiftly, use them all as so many Bookes, and as so many Ladders or Rises to climbe up with the soule of God.
Fifty, use them all as so many Books, and as so many Ladders or Rises to climb up with the soul of God.
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When thou seest how kindely and favourably the Sun shineth on thee, think are Gods creatures so comfortable!
When thou See how kindly and favourably the Sun shines on thee, think Are God's creatures so comfortable!
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how comfortable is the light of Gods countenance? When thou tastest the sweetnesse of any creature, thinke then, O what infinite sweetnesse is there in God himselfe! how comfortable is the Light of God's countenance? When thou tastest the sweetness of any creature, think then, Oh what infinite sweetness is there in God himself!
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still, from the creatures, winde up thy soule to the Creator:
still, from the creatures, wind up thy soul to the Creator:
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use all the creatures as a rise to winde up thine heart to see and know to meditate and conceive of some thing of God.
use all the creatures as a rise to wind up thine heart to see and know to meditate and conceive of Some thing of God.
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Saint Anthony being found fault withall for want of Books, answered, My Bookes are Gods creatures, and in them I may read,
Saint Anthony being found fault withal for want of Books, answered, My Books Are God's creatures, and in them I may read,
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as in the silent Oracles of God; this is my Book, and it hath three pages, and as many Letters: Heaven, Water, Earth:
as in the silent Oracles of God; this is my Book, and it hath three pages, and as many Letters: Heaven, Water, Earth:
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they are the pages of this booke: Starres, Fishes, Fowles, and all the Terrestriall creatures, they are the letters of this booke.
they Are the pages of this book: Stars, Fish, Fowls, and all the Terrestrial creatures, they Are the letters of this book.
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There are but three maine Books in the world to be read: all other books are but Commentaries upon them. The Book of the Creatures. The Book of the Scriptures.
There Are but three main Books in the world to be read: all other books Are but Commentaries upon them. The Book of the Creatures. The Book of the Scriptures.
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The Book of every Mans conscience.
The Book of every men conscience.
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Read but these three, and meditate of them, and thou shalt have understanding in the waies of God, to know God in all thy wayes.
Read but these three, and meditate of them, and thou shalt have understanding in the ways of God, to know God in all thy ways.
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Beloved, this is rightly to use the creatures, and thus using them, thou shalt prevent their groanings against thee:
beloved, this is rightly to use the creatures, and thus using them, thou shalt prevent their groanings against thee:
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to behold and see God present in them all.
to behold and see God present in them all.
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It was the saying of an Ancient, that, that man is blinde, deafe, sencelesse, brutish, that knows not God.
It was the saying of an Ancient, that, that man is blind, deaf, senseless, brutish, that knows not God.
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Thou canst not see a creature, but thou mayest see God: thou canst not feele a creature, but thou maiest feele God:
Thou Canst not see a creature, but thou Mayest see God: thou Canst not feel a creature, but thou Mayest feel God:
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thou canst not smell, not taste, nor meddle with a creature, but thou mayest smell and taste God in the creature:
thou Canst not smell, not taste, nor meddle with a creature, but thou Mayest smell and taste God in the creature:
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thou canst not behold a creature, but thou mayest behold God in the creature.
thou Canst not behold a creature, but thou Mayest behold God in the creature.
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O saith one, if I could see God as he appeared to the Fathers, then I should obey him,
Oh Says one, if I could see God as he appeared to the Father's, then I should obey him,
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and feare him, and trust in him, and love him. I answer, God appeares now as he did then.
and Fear him, and trust in him, and love him. I answer, God appears now as he did then.
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How did God appeare to Abraham, Isaack, &c. and to all the holy Patriarches and Prophets? Did God appear to them in his owne Essence and nature? No, it is impossible that any should see God and live.
How did God appear to Abraham, Isaac, etc. and to all the holy Patriarchs and prophets? Did God appear to them in his own Essence and nature? No, it is impossible that any should see God and live.
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When God appeared to them and shewed himself to them, he did it in a creature: And I pray you, doth not God appeare thus amongst us now? God having made man to behold by sence, by sight, hearing, smelling, tasting, handling;
When God appeared to them and showed himself to them, he did it in a creature: And I pray you, does not God appear thus among us now? God having made man to behold by sense, by sighed, hearing, smelling, tasting, handling;
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that all the knowledge he hath, he must have it by these; God makes as it were an apparition of himselfe;
that all the knowledge he hath, he must have it by these; God makes as it were an apparition of himself;
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he takes the likenesse as it were of the Sunne, Moon, and starres, and therein appeares;
he Takes the likeness as it were of the Sun, Moon, and Stars, and therein appears;
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he takes the Cattle, plants, &c. and therein appeares: therein he shews something of himselfe: thou never seest any creature but it is the appearance of God to thoe:
he Takes the Cattle, plants, etc. and therein appears: therein he shows something of himself: thou never See any creature but it is the appearance of God to thoe:
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the whole world is an apparition of God to thee; God appears in the heavens, in the earth, and in every creature.
the Whole world is an apparition of God to thee; God appears in the heavens, in the earth, and in every creature.
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If therefore when thou lookest on any of the creatures, thou makest not an holy use of them, beholding God in them, using them as a rise to winde up thy heart and soule to God;
If Therefore when thou Lookest on any of the creatures, thou Makest not an holy use of them, beholding God in them, using them as a rise to wind up thy heart and soul to God;
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then thou abusest the creatures, and makest them to groane against thee. For, we know that the whole creation groaneth and travelleth in paine till this present. FINIS.
then thou abusest the creatures, and Makest them to groan against thee. For, we know that the Whole creation Groaneth and travelleth in pain till this present. FINIS.
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THE CHRISTIAN HIS IMITATION of CHRIST. 1 JOHN 2. VER. 6. He that saith he remaineth in him, ought even so to walke as he hath walked
THE CHRISTIAN HIS IMITATION of CHRIST. 1 JOHN 2. VER. 6. He that Says he remains in him, ought even so to walk as he hath walked
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THis our blessed Apostle in the beginning of this Chapter, doth declare these foure things. First, a generall proposition for the sinnes of the world;
THis our blessed Apostle in the beginning of this Chapter, does declare these foure things. First, a general proposition for the Sins of the world;
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if any man sinne, we have an Advocate, vers. 11. 12.
if any man sin, we have an Advocate, vers. 11. 12.
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Secondly, nd actuall application of this to all true beleevers, who may all know that Christ is theirs,
Secondly, and actual application of this to all true believers, who may all know that christ is theirs,
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and that they are Christs, ver. 5. And hereby we know that we know him, if we keepe his commandements.
and that they Are Christ, for. 5. And hereby we know that we know him, if we keep his Commandments.
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We know and are acquainted with this principle, that Jesus Christ is the propitiation for our sins, if we keepe his commandements.
We know and Are acquainted with this principle, that jesus christ is the propitiation for our Sins, if we keep his Commandments.
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Thirdly, here is the fantasticall presumption of many men that hope and thinke and say that they are in Christ,
Thirdly, Here is the fantastical presumption of many men that hope and think and say that they Are in christ,
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when indeed they are not in Christ. ver. 4. He that saith I know him, and keepeth not his commandements, is a lyar,when indeed they Are not in christ. ver. 4. He that Says I know him, and Keepeth not his Commandments, is a liar,
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and the truth is not in him.
and the truth is not in him.
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Fourthly, here is an universall direction to all men, whereby to try and examine themselves whether they be in Christ yea or no.
Fourthly, Here is an universal direction to all men, whereby to try and examine themselves whither they be in christ yea or no.
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He that saith he abideth in him, ought himselfe to walke as he walked. These words branch themselves into a Thesis, and an Hypothesis.
He that Says he Abideth in him, ought himself to walk as he walked. These words branch themselves into a Thesis, and an Hypothesis.
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The Thesis is this, He that abideth in Christ, must walke as he hath walked.
The Thesis is this, He that Abideth in christ, must walk as he hath walked.
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The Hypothesis is this, If any man be conceited of the subject, that he abideth in Christ, he must be assured of the predicate, that he walke himselfe even as Christ walked.
The Hypothesis is this, If any man be conceited of the Subject, that he Abideth in christ, he must be assured of the predicate, that he walk himself even as christ walked.
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If he say he is in Christ, he must be sure to walke as Christ walked. To walke as Christ walked;
If he say he is in christ, he must be sure to walk as christ walked. To walk as christ walked;
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there is a life of a Christian:
there is a life of a Christian:
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if he walke not as Christ walked, it is a plaine demonstration that he is not in Christ.
if he walk not as christ walked, it is a plain demonstration that he is not in christ.
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He that saith he abideth in him, ought himselfe also to walke as he walked.
He that Says he Abideth in him, ought himself also to walk as he walked.
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He that sayth; as if the Apostle had said, if there be any that saith he abideth in Christ, he must walke as Christ walked.He that say; as if the Apostle had said, if there be any that Says he Abideth in christ, he must walk as christ walked.
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Hence observe, That a true Christian he walkes as Christ walked, if he be in Christ.
Hence observe, That a true Christian he walks as christ walked, if he be in christ.
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Before we make entrance hereupon, let me expound to you two things, lest we meete with rubs in the way. First, the conditionall, IF. Secondly, the exemplary, AS.
Before we make Entrance hereupon, let me expound to you two things, lest we meet with rubs in the Way. First, the conditional, IF. Secondly, the exemplary, AS.
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First, for the conditionall, if, it is not a precedent condition of life as a condigne preparation unto,
First, for the conditional, if, it is not a precedent condition of life as a condign preparation unto,
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or a previall disposition for Christ: for a man cannot first walke as Christ walked, and then be in Christ.
or a previall disposition for christ: for a man cannot First walk as christ walked, and then be in christ.
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A graf• cannot live the life of the stocke, and then be inoculated into the stocke. No:
A graf• cannot live the life of the stock, and then be inoculated into the stock. No:
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but it is a subsequent condition; if ever a man be in Christ, Christ holds him to these termes, to live as he lived, to walke as he walked.
but it is a subsequent condition; if ever a man be in christ, christ holds him to these terms, to live as he lived, to walk as he walked.
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The first act is before the latter act: life before the actions of life; so walke as Christ walked, this notes the actions of life.
The First act is before the latter act: life before the actions of life; so walk as christ walked, this notes the actions of life.
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Now, a man must first be in Christ, before he can walke as Christ walked. Indeed this condition is first quoad cogn•s••, to our knowledge:
Now, a man must First be in christ, before he can walk as christ walked. Indeed this condition is First quoad cogn•s••, to our knowledge:
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but it is not first quoad esse and in its owne nature. So then, to walke as Christ walked, being a necessary consequent of being in Christ:
but it is not First quoad esse and in its own nature. So then, to walk as christ walked, being a necessary consequent of being in christ:
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we cannot be said to be in Christ, if we walke not as Christ walked:
we cannot be said to be in christ, if we walk not as christ walked:
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for, take away the necessary consequent, and you take away the antecedent; take away the walking as Christ walked, and you take away the abiding in Christ? This condition is put in by our Saviour.
for, take away the necessary consequent, and you take away the antecedent; take away the walking as christ walked, and you take away the abiding in christ? This condition is put in by our Saviour.
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John 15. 10. If ye shall keepe my commandements, ye shall abide in my love, as I have kept my Fathers commandements, and abide in his love.John 15. 10. If you shall keep my Commandments, you shall abide in my love, as I have kept my Father's Commandments, and abide in his love.
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This was the walke of Christ, he kept his Fathers commandements, and abode in his love.
This was the walk of christ, he kept his Father's Commandments, and Abided in his love.
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This must be your walke too, that looke to abide in Christs love. If ye keepe my commandements, ye shall abide in my love.
This must be your walk too, that look to abide in Christ love. If you keep my Commandments, you shall abide in my love.
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But if there be any commandement of Christ in all the Gospell that you will not conforme to, it is an evident signe that ye abide not in Christs love.
But if there be any Commandment of christ in all the Gospel that you will not conform to, it is an evident Signen that you abide not in Christ love.
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2 For the exemplary, As, even as he walked.
2 For the exemplary, As, even as he walked.
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Can any man walke as Christ walked? is it possible that dust and ashes, that is corrupt with sinne, can walke as he walked?
Can any man walk as christ walked? is it possible that dust and Ashes, that is corrupt with sin, can walk as he walked?
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This word, as, hath a twofold signification:
This word, as, hath a twofold signification:
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there is a two fold as; either such an as, as imports an equality: or secondly similitude.
there is a two fold as; either such an as, as imports an equality: or secondly similitude.
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As this as imports an equality, so it is impossible that any flesh can walk as Christ walked:
As this as imports an equality, so it is impossible that any Flesh can walk as christ walked:
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so purely, so unspottedly, so steadily, so effectually as he lived. No, for our Saviour Christ was filled with the Holy Ghost:
so purely, so unspottedly, so steadily, so effectually as he lived. No, for our Saviour christ was filled with the Holy Ghost:
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and of his fulnesse have we all received grace for grace.
and of his fullness have we all received grace for grace.
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John. 1. 16. Marke, he doth not say that we receive his fulnesse: but, some of his fulnes: so that none can walk as Christ walked with an as of equality:John. 1. 16. Mark, he does not say that we receive his fullness: but, Some of his fullness: so that none can walk as christ walked with an as of equality:
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but there is an as of similitude. A scholer writes as his masters coppie directs him:
but there is an as of similitude. A scholar writes as his Masters copy directs him:
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he begins every line as his master begins, he ends as he ends, he sets himselfe to frame every letter as his master framed it, to joyne letters and syllables together as his master joyned them together.
he begins every line as his master begins, he ends as he ends, he sets himself to frame every Letter as his master framed it, to join letters and syllables together as his master joined them together.
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Though there be no equality, he cannot write one stroke or dash with his penne so well as his master:
Though there be no equality, he cannot write one stroke or dash with his pen so well as his master:
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yet he doth write as his master sets his coppie: his hand followes his masters hand.
yet he does write as his master sets his copy: his hand follows his Masters hand.
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So it is saide of all that are in Christ. Revel. 14. 4. that they follow the Lambe whether soever he goeth:
So it is said of all that Are in christ. Revel. 14. 4. that they follow the Lamb whither soever he Goes:
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they follow Christ in all duties, in all holinesse, in all his commandements: they tracke Christ in all his stepps, though they cannot walke with such long strides,
they follow christ in all duties, in all holiness, in all his Commandments: they track christ in all his steps, though they cannot walk with such long strides,
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so steadily, so purely, so constantly as Christ: yet they labour to tracke him with this as of similitude.
so steadily, so purely, so constantly as christ: yet they labour to track him with this as of similitude.
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Doe all that are in Christ, walke as Christ walked? yea Beloved:
Do all that Are in christ, walk as christ walked? yea beloved:
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this is a clause of the covenant of grace, so that a man cannot be in Christ,this is a clause of the Covenant of grace, so that a man cannot be in christ,
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unlesse he walke as Christ walked. For, thus runs the tenour of the covenant of grace:
unless he walk as christ walked. For, thus runs the tenor of the Covenant of grace:
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Math. 11. 29. Learne of me, for I am meeke and lowly of heart, and ye shall finde rest unto your soules. Math. 11. 29. Learn of me, for I am meek and lowly of heart, and you shall find rest unto your Souls.
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Marke, there is no rest to the soule, no grace to the conscience, no assurance of the pardon of sin:
Mark, there is no rest to the soul, no grace to the conscience, no assurance of the pardon of since:
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Christ gives no comfort to the heart, unlesse the heart will learne of Christ, follow Christ his copy, be holy as he is holy, pure as he is pure, walke as he walked.
christ gives no Comfort to the heart, unless the heart will Learn of christ, follow christ his copy, be holy as he is holy, pure as he is pure, walk as he walked.
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This will the better appeare, if we consider that Christ his life must be the example for our life, according to which we must live.
This will the better appear, if we Consider that christ his life must be the Exampl for our life, according to which we must live.
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Now, the exemplatum must be conformable to the exemplary, saith Aquinas; the draught must be according to the copy;
Now, the example must be conformable to the exemplary, Says Aquinas; the draught must be according to the copy;
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so if Christs life be the patterne of our life, then our life must be conformable to his life;
so if Christ life be the pattern of our life, then our life must be conformable to his life;
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& therfore Christ declares his ways unto us, as our samplers;
& Therefore christ declares his ways unto us, as our samplers;
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Christ was humble, and serviceable to all in the days of his flesh, with this Motto, John 13. 15. I have given you an example that you should doe as I have done.
christ was humble, and serviceable to all in the days of his Flesh, with this Motto, John 13. 15. I have given you an Exampl that you should do as I have done.
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Thou art of thy master the devill, and his copy thou followest, if thou account it an indignity to stoope, a disgrace to condescend to thy brother.
Thou art of thy master the Devil, and his copy thou followest, if thou account it an indignity to stoop, a disgrace to condescend to thy brother.
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Christ was willing to suffer disgrace with this Motto, 1 Pet. 2. 21 Leaving us an example that we should follow his steps.
christ was willing to suffer disgrace with this Motto, 1 Pet. 2. 21 Leaving us an Exampl that we should follow his steps.
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Art thou loth to practice Religion for feare of the crosse? loth to reproove sinne for feare of a flout,
Art thou loath to practice Religion for Fear of the cross? loath to reprove sin for Fear of a flout,
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or of the displeasure of a great man:
or of the displeasure of a great man:
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least thou shouldest procure his ill will? it is evident that thou follow•st not Christ,
lest thou Shouldst procure his ill will? it is evident that thou follow•st not christ,
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because he hath left us an example, that as he suffered, so also should we:
Because he hath left us an Exampl, that as he suffered, so also should we:
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Christ was obedient to the death of the crosse, not looking to his owne things so much as the things of others:
christ was obedient to the death of the cross, not looking to his own things so much as the things of Others:
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so the Apostle warneth us, Let the same mind be in you that was in Christ Jesus, 1 John. 2. 5. you that be in Christ, must have the same mind that Christ had. 1 John. 3. 3. He that hath this hope, purgeth himselfe even as he is pure.
so the Apostle warneth us, Let the same mind be in you that was in christ jesus, 1 John. 2. 5. you that be in christ, must have the same mind that christ had. 1 John. 3. 3. He that hath this hope, Purgeth himself even as he is pure.
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Howsoever the world nick-names and reproaches purity, yet if any have this hope (indeed he may have other hopes, he may have vaine, rotten, dead hopes,
Howsoever the world nicknames and Reproaches purity, yet if any have this hope (indeed he may have other hope's, he may have vain, rotten, dead hope's,
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and never seeke after purity) but he that hath this hope, a true saving hope to be redeemed by Christ, he purifyeth himselfe even as he is pure.
and never seek After purity) but he that hath this hope, a true Saving hope to be redeemed by christ, he Purifieth himself even as he is pure.
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Thou then which art not pure, but makest a mocke of purenesse and of conscience of every sinne:
Thou then which art not pure, but Makest a mock of pureness and of conscience of every sin:
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thou canst have no true sound faith in the Lord Jesus. Thou must be righteous even as he is righteous.
thou Canst have no true found faith in the Lord jesus. Thou must be righteous even as he is righteous.
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Thou happily saiest thou art righteous, thou doest this and that righteousnesse, this and that good action:
Thou happily Sayest thou art righteous, thou dost this and that righteousness, this and that good actium:
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take thou heede saith the Apostle, that thou deceive not thy selfe, thou must be righteous as Christ is righteous.
take thou heed Says the Apostle, that thou deceive not thy self, thou must be righteous as christ is righteous.
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In a word, love is the fullfilling of the law, and Gualter carrieth it along through all the law which Christ walked in:
In a word, love is the fulfilling of the law, and Gualter Carrieth it along through all the law which christ walked in:
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Christ loved us, and gave himselfe for us with this injunction, a new commandement give I unto you, that you love one another as I have loved you, John. 13. 34. This was one of the maine reasons of Christs comming into the world, to redeem us for our justification;
christ loved us, and gave himself for us with this injunction, a new Commandment give I unto you, that you love one Another as I have loved you, John. 13. 34. This was one of the main Reasons of Christ coming into the world, to Redeem us for our justification;
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and then to be an example of life to us for our sanctification, saith Saint Basil. Christ was set for a signe to all nations.
and then to be an Exampl of life to us for our sanctification, Says Saint Basil. christ was Set for a Signen to all Nations.
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Isay. 11. 10. A land-marke to all people, to take their aime, how to thinke, how to speake, how to walke, how to live.Saiah 11. 10. A landmark to all people, to take their aim, how to think, how to speak, how to walk, how to live.
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As men •t Sea, if they see a Land-mark, or the Pole-star, therby know how to guide the Ship;
As men •t Sea, if they see a Landmark, or the Polestar, thereby know how to guide the Ship;
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so Christ he is a signe to all Nations, a signe of zeale in prayer, a signe of reverence in the Temple, of perseverance in holinesse, of piety in life. and of unspotted purity; and constancy in death.
so christ he is a Signen to all nations, a Signen of zeal in prayer, a Signen of Reverence in the Temple, of perseverance in holiness, of piety in life. and of unspotted purity; and constancy in death.
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Yea, to winde it up a little higher, to walk a• Christ walked, is an As of participation. We must not onely walke as Christ walked with an as of proportion; for so the beasts may walke;
Yea, to wind it up a little higher, to walk a• christ walked, is an As of participation. We must not only walk as christ walked with an as of proportion; for so the beasts may walk;
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every creature, the Sunne, the Moone, &c. walke according to their rule wherein God hath set them,
every creature, the Sun, the Moon, etc. walk according to their Rule wherein God hath Set them,
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as Christ did walke in his course that God set him in: but this is not enough;
as christ did walk in his course that God Set him in: but this is not enough;
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he that is in Christ, must walke as Christ walked, with an As of participation; he must partake of the same life with Christ,
he that is in christ, must walk as christ walked, with an As of participation; he must partake of the same life with christ,
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and be led by the same Spirit of Christ, guided by the same grace of Christ.
and be led by the same Spirit of christ, guided by the same grace of christ.
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Even as lesse white is like more white, though not alike in the same degree, yet in the same nature; there is the same nature in the lesser that there is in the bigger;
Even as less white is like more white, though not alike in the same degree, yet in the same nature; there is the same nature in the lesser that there is in the bigger;
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So we must have the same life, obey the same commandements, be guided by the same rule, swayed by the same motions, led by the same Spirit that was in Christ.
So we must have the same life, obey the same Commandments, be guided by the same Rule, swayed by the same motions, led by the same Spirit that was in christ.
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If any man have not the Spirit of Christ, the same is none of his, saith the Apostle, Rom. 8. 9.If any man have not the Spirit of christ, the same is none of his, Says the Apostle, Rom. 8. 9.
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What, saith one, can there be any man that is none of Christs? doth not he say that every beast in the field,
What, Says one, can there be any man that is none of Christ? does not he say that every beast in the field,
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and the cattell on a thousand hills, are his? Psal. 50. 10. and doth he say that there are some men that are none of his?
and the cattle on a thousand hills, Are his? Psalm 50. 10. and does he say that there Are Some men that Are none of his?
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Yea, saith the Apostle, If any man be not led by the Spirit of Christs, the same is none of his.
Yea, Says the Apostle, If any man be not led by the Spirit of Christ, the same is none of his.
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Indeed he is Christs as the beasts are his, by creation and preservation, &c. but thou art none of Christs by grace and redemption, unlesse thou hast the same Spirit that was in Christ to live in thee.
Indeed he is Christ as the beasts Are his, by creation and preservation, etc. but thou art none of Christ by grace and redemption, unless thou hast the same Spirit that was in christ to live in thee.
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What is it to walke as Christ walked? it is to contemne the same gaine and pleasures and vanities of the world that he contemned;
What is it to walk as christ walked? it is to contemn the same gain and pleasures and vanities of the world that he contemned;
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to yield to the same precepts that he obeyed; to yeild to the same reproaches, hatred and persecutions that he endured;
to yield to the same Precepts that he obeyed; to yield to the same Reproaches, hatred and persecutions that he endured;
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to take up the same duties, to preach the same truths, to live in the same rule,
to take up the same duties, to preach the same truths, to live in the same Rule,
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and in all to be led by the same Spirit. Thus you see the explanation of the doctrine;
and in all to be led by the same Spirit. Thus you see the explanation of the Doctrine;
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come we now to the Reasons, which are principally these foure.
come we now to the Reasons, which Are principally these foure.
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The first reason is taken from the scope and end for which the Lord did send his Son into the world;
The First reason is taken from the scope and end for which the Lord did send his Son into the world;
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as to justifie the ungodly, so also to conforme all those that are justified to the image of Christ.
as to justify the ungodly, so also to conform all those that Are justified to the image of christ.
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You may read that this was Gods purpose, that he laid downe in himselfe from all eternity before the foundation of the world was laid;
You may read that this was God's purpose, that he laid down in himself from all eternity before the Foundation of the world was laid;
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when he predestinated that his Son should come into the world, he predestinated that all that should be redeemed by him, should be conformable to the image of his Son, Rom. 8. 29. whomsoever he did foreknow with the foreknowledge of Love and predestination, them he did predestinate to be made like unto Christ;
when he predestinated that his Son should come into the world, he predestinated that all that should be redeemed by him, should be conformable to the image of his Son, Rom. 8. 29. whomsoever he did foreknow with the foreknowledge of Love and predestination, them he did predestinate to be made like unto christ;
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that looke what Christ was by nature, they might be by grace. If this be the end of Gods predestination;
that look what christ was by nature, they might be by grace. If this be the end of God's predestination;
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then it is impossible that any man should be in Christ, and not have the image of Christ;
then it is impossible that any man should be in christ, and not have the image of christ;
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Chrysostome saith, that as Christ was holy by nature: so those that are predestinate, should be holy by grace.Chrysostom Says, that as christ was holy by nature: so those that Are predestinate, should be holy by grace.
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God shall never be frustrated of his end and purpose.
God shall never be frustrated of his end and purpose.
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If God have purposed it, who shall frustrate it? Man indeed may be frustrated of his end,
If God have purposed it, who shall frustrate it? Man indeed may be frustrated of his end,
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because of his weaknesse and inability to accomplish by himselfe what he purposeth; some other person or thing prevents him of his end.
Because of his weakness and inability to accomplish by himself what he Purposes; Some other person or thing prevents him of his end.
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But God as he hath a purpose in himselfe, so he is powerfull and able to bring his purpose to passe.
But God as he hath a purpose in himself, so he is powerful and able to bring his purpose to pass.
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We may conclude that that man that prayeth for mercy, and wisheth Oh that I might have redemption by Christ, Oh that I meght goe to Heaven, and yet lives in his sinnes and slavery to his lusts:
We may conclude that that man that Prayeth for mercy, and wishes O that I might have redemption by christ, O that I meght go to Heaven, and yet lives in his Sins and slavery to his Lustiest:
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he prayeth to have benefit by Christ, and to goe to Heaven in spight of God, against the will and purpose of God.
he Prayeth to have benefit by christ, and to go to Heaven in spite of God, against the will and purpose of God.
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God hath predestinated that all that shall have life & glory, shall be made conformable to his Son;
God hath predestinated that all that shall have life & glory, shall be made conformable to his Son;
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that they shall be holy, pure, and •ighteous as Christ was; that they shall be lowly, humble, and mecke as Christ was.
that they shall be holy, pure, and •ighteous as christ was; that they shall be lowly, humble, and mecke as christ was.
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Our owne consciences may tell us, that God cannot be frustrated of his end and purpose:
Our own Consciences may tell us, that God cannot be frustrated of his end and purpose:
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but that thus we must be made conformable to Christ, or else we shall never have benefitt or salvation by him:
but that thus we must be made conformable to christ, or Else we shall never have benefit or salvation by him:
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or else Gods purpose would be frustrated and in vaine. That thing must be frustrated, and in vaine, that attaines not its end:
or Else God's purpose would be frustrated and in vain. That thing must be frustrated, and in vain, that attains not its end:
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if this be the end that God hath purposed in himselfe, in the giving of Christ for life and salvation to the world, that all that are redeemed and saved by him, should be made conformable to him:
if this be the end that God hath purposed in himself, in the giving of christ for life and salvation to the world, that all that Are redeemed and saved by him, should be made conformable to him:
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either all such as are not conformable to the Image of Christ, shall never be saved,
either all such as Are not conformable to the Image of christ, shall never be saved,
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but shall perish for ever without Christ: or else Gods purpose must be frustrated and in vaine.
but shall perish for ever without christ: or Else God's purpose must be frustrated and in vain.
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The second reason, is taken from the practise of Christianity (saith Leo ) in vaine are we called Christians,
The second reason, is taken from the practice of Christianity (Says Leo) in vain Are we called Christians,
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if we be not Imitators of Christ, and live as he lived.
if we be not Imitators of christ, and live as he lived.
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The Disciples, are called Christians, Acts. 11. 26. The very name tells us that we must be followers of Christ,
The Disciples, Are called Christians, Acts. 11. 26. The very name tells us that we must be followers of christ,
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or else, we are not in Christ: if any man be in Christ, he must really be a Christian.
or Else, we Are not in christ: if any man be in christ, he must really be a Christian.
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As a man if he be of a trade, he must set up that trade, all his layings out and travell and paines must be in that trade:
As a man if he be of a trade, he must Set up that trade, all his layings out and travel and pains must be in that trade:
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why? it is his profession:
why? it is his profession:
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so, if a man be in Christ, all his conversation must be Christian, his labours and indeavours must be in the trade of Christianity, he must walke as Christ walked.
so, if a man be in christ, all his Conversation must be Christian, his labours and endeavours must be in the trade of Christianity, he must walk as christ walked.
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He must be a Christian in all his courses, in all his ways, or else he is not in Christ.
He must be a Christian in all his courses, in all his ways, or Else he is not in christ.
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As the Platonists are denominated from Plato, so are Christians from Christ. The Franciscans from Francis, the Dominicans from Dominicke;
As the Platonists Are denominated from Plato, so Are Christians from christ. The Franciscans from Francis, the Dominicans from Dominick;
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these were bound to follow the rules of their order, or else superstition would not suffer them to be of that Order: much lesse canst thou be of the Order of Christ,these were bound to follow the rules of their order, or Else Superstition would not suffer them to be of that Order: much less Canst thou be of the Order of christ,
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if thou observe not his rules, if thou live not as he lived. Christ hath given thee a law for thy mind, for to governe thy thoughts:
if thou observe not his rules, if thou live not as he lived. christ hath given thee a law for thy mind, for to govern thy thoughts:
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Thou wilt not busie thy thoughts with holy meditations: thy heart is not christian. Christ hath given a law to thy affections:
Thou wilt not busy thy thoughts with holy meditations: thy heart is not christian. christ hath given a law to thy affections:
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thou wilt be fret•ull and impatient, malicious, proude, and ambitious, and carnall; thy passions are not christian.
thou wilt be fret•ull and impatient, malicious, proud, and ambitious, and carnal; thy passion Are not christian.
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Christ hath given a law to thy life, that thy life may be holy;
christ hath given a law to thy life, that thy life may be holy;
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therefore if thy life be not according to the Gospell of Christ, thy life is not christian,
Therefore if thy life be not according to the Gospel of christ, thy life is not christian,
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neither will Christ owne thee for his, but will slay thee with curses, as an enemy of his crosse,
neither will christ own thee for his, but will slay thee with curses, as an enemy of his cross,
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and not as a follower of his death; these mine enemies that will not that I should reigne over them, saith Christ:
and not as a follower of his death; these mine enemies that will not that I should Reign over them, Says christ:
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Luke. 19. 27. Bring them hither and slay them before me. Lycia. 19. 27. Bring them hither and slay them before me.
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Thou canst not looke for a Saviour to have mercy on thee, if thou wilt not be ruled as a Disciple of Christ,
Thou Canst not look for a Saviour to have mercy on thee, if thou wilt not be ruled as a Disciple of christ,
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but thou shalt be damned in the presence of Christ. Slay them before me, saith Christ;
but thou shalt be damned in the presence of christ. Slay them before me, Says christ;
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Christ Jesus which is the Saviour of the world, will damme thee, and see thee confounded before his face;
christ jesus which is the Saviour of the world, will dam thee, and see thee confounded before his face;
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he himselfe will see thee in hell: thou mayest cry for mercy, and for the bloud of Christ;
he himself will see thee in hell: thou Mayest cry for mercy, and for the blood of christ;
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yet if thou wilt not live as Christ lived, but wilt rebell and sin against Christ, Christ will see thee in hell,
yet if thou wilt not live as christ lived, but wilt rebel and since against christ, christ will see thee in hell,
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and though he looke on thee, yet he will destroy thee without mercy. If ever thou beest in Christ, thou must walke as Christ walked;
and though he look on thee, yet he will destroy thee without mercy. If ever thou Best in christ, thou must walk as christ walked;
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thou must be a Christian like to that good Martyr, who to all demands answered that he was a Christian.
thou must be a Christian like to that good Martyr, who to all demands answered that he was a Christian.
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When they asked him what his name was, he answered it was Christian; his thoughts were Christian, his words and actions Christian; his countrey, his hopes, his aime, all that ever he did, they could get nothing out of him,
When they asked him what his name was, he answered it was Christian; his thoughts were Christian, his words and actions Christian; his country, his hope's, his aim, all that ever he did, they could get nothing out of him,
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but all was Christian, and so he gave testimony to the Lord Jesus.
but all was Christian, and so he gave testimony to the Lord jesus.
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So I tell thee, thou must be a Christian all over, a Christian in thy thoughts, in thy words, a Christian in thy calling,
So I tell thee, thou must be a Christian all over, a Christian in thy thoughts, in thy words, a Christian in thy calling,
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and in all thy imployments, being swayed by the Gospell of Christ, or else thou art not in Christ.
and in all thy employments, being swayed by the Gospel of christ, or Else thou art not in christ.
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The third reason is taken from the essentiall or rather from the integrall union that is between Christ and all these that are in Christ;
The third reason is taken from the essential or rather from the integral Union that is between christ and all these that Are in christ;
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they are all members of his most gracious body.
they Are all members of his most gracious body.
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Ye are the body of Christ, and members in particular, 1 Cor. 12. 27. now, we know that all the members have the same life,
You Are the body of christ, and members in particular, 1 Cor. 12. 27. now, we know that all the members have the same life,
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and are quickened by the same soule:
and Are quickened by the same soul:
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the soule is whole in the whole body, and whole in every member of the body:
the soul is Whole in the Whole body, and Whole in every member of the body:
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so if Christ be our head, we are his members, and the christian life of Christ must be diffused thorough us,
so if christ be our head, we Are his members, and the christian life of christ must be diffused through us,
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so that one man cannot be a drunkard, another a worldling, another an Epicure, another a swearer, another a whoremaster, another a lyar, another a lukewarmeling, another a mocker, another a vaine Jester, another a man-pleaser,
so that one man cannot be a drunkard, Another a worldling, Another an Epicure, Another a swearer, Another a whoremaster, Another a liar, Another a lukewarmeling, Another a mocker, Another a vain Jester, Another a man-pleaser,
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and yet be a member of Christ. All the members of Christ must have one life.
and yet be a member of christ. All the members of christ must have one life.
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As in a mans body, there be veines, arteries, and nerves, that are the channells to convey life,
As in a men body, there be Veins, arteries, and nerves, that Are the channels to convey life,
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and motion and sence to every member, that all the members may have the same life dispersed through the body.
and motion and sense to every member, that all the members may have the same life dispersed through the body.
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So it is in the body of Christ:
So it is in the body of christ:
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every member of Christ hath fayth for his veines, to convey the same life, and the same spirits,
every member of christ hath faith for his Veins, to convey the same life, and the same spirits,
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and the same gratious motions to all the body, that it is not now the member that lives,
and the same gracious motions to all the body, that it is not now the member that lives,
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but Christ that lives in it. Gal. 2. I live not, saith the Apostle, but Christ liveth in me.
but christ that lives in it. Gal. 2. I live not, Says the Apostle, but christ lives in me.
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As in the body, it is not the eye that seeth, if we speake properly, but the man that seeth with the eye:
As in the body, it is not the eye that sees, if we speak properly, but the man that sees with the eye:
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so it is not the knife that cuts, but the man that cuts with the knife;
so it is not the knife that cuts, but the man that cuts with the knife;
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it is not the eare that heareth, but the man that heareth with the eare:
it is not the ear that hears, but the man that hears with the ear:
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so in the body of Christ, it is no more the man that speaketh, but the truth of Christ speaking in him.
so in the body of christ, it is no more the man that speaks, but the truth of christ speaking in him.
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We have the minde of Christ, saith the Apostle: 1 Cor. 2. 16. if we be in Christ, Christ thinks in us, Christ speaks in us, Christ walkes in us, Christ doth all in us:We have the mind of christ, Says the Apostle: 1 Cor. 2. 16. if we be in christ, christ thinks in us, christ speaks in us, christ walks in us, christ does all in us:
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As in the same body, the soule rules and quickens every member.
As in the same body, the soul rules and quickens every member.
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The body of Christ cannot be a monster, like those Locusts spoken off Revel. 9. 7. that had shapes like horses, heads as it were like Crownes of gold,
The body of christ cannot be a monster, like those Locusts spoken off Revel. 9. 7. that had shapes like Horses, Heads as it were like Crowns of gold,
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and their faces like the faces of a man, and had haire like women, and teeth like Lyons;
and their faces like the faces of a man, and had hair like women, and teeth like Lyons;
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this is a monster, and not a simple body: such a one cannot the body of Christ be;
this is a monster, and not a simple body: such a one cannot the body of christ be;
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a mocker for one member, an ignorant sot for another, an hypocrite for another, a carnall gospeller for another, a covetous worldling for another.
a mocker for one member, an ignorant sot for Another, an hypocrite for Another, a carnal gospeler for Another, a covetous worldling for Another.
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As in the body of a man, every member in this mans body, must be this mans member, and not the member of another man:
As in the body of a man, every member in this men body, must be this men member, and not the member of Another man:
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As for example, Peter must have Peters legs, and not Simon Magus his legs: Peter must have Peters eyes, and not Alexanders eyes:
As for Exampl, Peter must have Peter's legs, and not Simon Magus his legs: Peter must have Peter's eyes, and not Alexanders eyes:
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Peter must have Peters hands, and not Judas hands:Peter must have Peter's hands, and not Judas hands:
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you cannot take the eye of an Horse, the leg of a Dog, and the paw of a Beare,
you cannot take the eye of an Horse, the leg of a Dog, and the paw of a Bear,
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and put them together, and say here's a man: no, this would be a monster: every perfect body must have its own members.
and put them together, and say here's a man: no, this would be a monster: every perfect body must have its own members.
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So it is in the body of Christ: every member in Christ his Body, must have Christ his Members:
So it is in the body of christ: every member in christ his Body, must have christ his Members:
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every member in a mans body acts with reason, so every member of Christ acts with direction of Christ it is informed by Christ, his minde is quickned by Christ his life:
every member in a men body acts with reason, so every member of christ acts with direction of christ it is informed by christ, his mind is quickened by christ his life:
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so that a man cannot be a member of Christ, but he must walke as Christ walked.
so that a man cannot be a member of christ, but he must walk as christ walked.
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I know, the best Christian may fall seven times a day, though he be in Christ:
I know, the best Christian may fallen seven times a day, though he be in christ:
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it doth not therefore follow that every particular action savours of Christ:
it does not Therefore follow that every particular actium savours of christ:
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but, as every member in the body lives the life of the whole body, or else it is a dead member:
but, as every member in the body lives the life of the Whole body, or Else it is a dead member:
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so thou must live the life of Christ, or else thou canst never be saved. You know that all the actions of a man are guided by reason:
so thou must live the life of christ, or Else thou Canst never be saved. You know that all the actions of a man Are guided by reason:
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yet there are some particular actions that he doth, and not by reason:
yet there Are Some particular actions that he does, and not by reason:
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as it may be he shakes his head, or moves his hand, and jogs his foote,
as it may be he shakes his head, or moves his hand, and jogs his foot,
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and considers not what he doth: they are the actions of a reasonable man, though not reasonable actions:
and considers not what he does: they Are the actions of a reasonable man, though not reasonable actions:
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so, there may be many actions that are the actions of Christians, though not Christian actions.
so, there may be many actions that Are the actions of Christians, though not Christian actions.
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The sinnes of the godly, they are the actions of a Christian, but they are not Christian actions:
The Sins of the godly, they Are the actions of a Christian, but they Are not Christian actions:
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there may be stoppings in the body: though the same life and quickening runnes through the whole body:
there may be stoppings in the body: though the same life and quickening runs through the Whole body:
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yet through the stopping of the liver and the pipes, distempers and ill humours may be raised in the body;
yet through the stopping of the liver and the pipes, distempers and ill humours may be raised in the body;
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so it may be in the body of Christ: and so many a Christian may fall through infirmity;
so it may be in the body of christ: and so many a Christian may fallen through infirmity;
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but, the course of a Christian, the life of a Christian, the ordinary trade of a Christian, the walke of a Christian is to live with the same spirit that lived in Christ, to walke in the same way that Christ walked in.
but, the course of a Christian, the life of a Christian, the ordinary trade of a Christian, the walk of a Christian is to live with the same Spirit that lived in christ, to walk in the same Way that christ walked in.
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The last reason, is taken from the neere relation that is to be betweene Christ and every member of Christ.
The last reason, is taken from the near Relation that is to be between christ and every member of christ.
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They are not onely the Servants and Disciples of Christ, but they are the children of Christ, by his begetting of them.
They Are not only the Servants and Disciples of christ, but they Are the children of christ, by his begetting of them.
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If all that are in Christ, are the children of Christ, they must needs walke as Christ walked. Like begets the like.
If all that Are in christ, Are the children of christ, they must needs walk as christ walked. Like begets the like.
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Indeede a godly man may beget a wicked childe, a gracelesse sonne; the reason is, because he begets his sonne not as he is a godly man,
Indeed a godly man may beget a wicked child, a graceless son; the reason is, Because he begets his son not as he is a godly man,
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but as he is a man corrupt by nature with sinne:
but as he is a man corrupt by nature with sin:
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but Christ begets as he is God, and therefore as he is without sinne in himselfe,
but christ begets as he is God, and Therefore as he is without sin in himself,
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so he never begets any but by an eternall spirit, and therefore they cannot but be like him.
so he never begets any but by an Eternal Spirit, and Therefore they cannot but be like him.
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Be ye followers of God as deare Children. Ephes. 5. 1. The Apostle grounds his exhortation upon a necessity in grace.Be you followers of God as deer Children. Ephesians 5. 1. The Apostle grounds his exhortation upon a necessity in grace.
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Consider, if you be the children of God, it can be no otherwise but you must be followers of Christ as deare children.
Consider, if you be the children of God, it can be no otherwise but you must be followers of christ as deer children.
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The begetter communicates himselfe to the begotten: if the begetter be flesh, he begetteth flesh: so Adam begot a sonne after his owne likenesse:
The begetter communicates himself to the begotten: if the begetter be Flesh, he begetteth Flesh: so Adam begotten a son After his own likeness:
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that that is borne of the flesh, is flesh. John. 3. and is of a fleshly nature.that that is born of the Flesh, is Flesh. John. 3. and is of a fleshly nature.
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That that is borne of the spirit is spirit.
That that is born of the Spirit is Spirit.
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If we are begotten again by the Spirit of God, then are we spiritualized of God;
If we Are begotten again by the Spirit of God, then Are we spiritualized of God;
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so that a man cannot be in Christ, unlesse he be the childe of Christ, and walke as Christ walked.
so that a man cannot be in christ, unless he be the child of christ, and walk as christ walked.
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Christ was perfect, Christ was mercifull;
christ was perfect, christ was merciful;
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be you so, saith Christ, Math. 5. Be you perfect as your Heavenly Father is perfect;
be you so, Says christ, Math. 5. Be you perfect as your Heavenly Father is perfect;
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as if he should say, you cannot be the children of your Heavenly Father, unlesse you be perfect as he is perfect, mercifull as he is mercifull, holy as he is holy, righteous as he is righteous, walke as he walked.
as if he should say, you cannot be the children of your Heavenly Father, unless you be perfect as he is perfect, merciful as he is merciful, holy as he is holy, righteous as he is righteous, walk as he walked.
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Is it so that all that are in Christ, walke as Christ walked? then all wicked men blaspheme the name of Christ, that doe not live the life of the Lord Jesus.
Is it so that all that Are in christ, walk as christ walked? then all wicked men Blaspheme the name of christ, that do not live the life of the Lord jesus.
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These blaspheme the holy and sacred name of Christ. Oh saith one, I hope I am a Christian:
These Blaspheme the holy and sacred name of christ. O Says one, I hope I am a Christian:
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yet the man is a drunkard, or a whoremaster, or a gamester, or a worldling, a proud man, a covetous man.
yet the man is a drunkard, or a whoremaster, or a gamester, or a worldling, a proud man, a covetous man.
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What? was Christ a drunkard? was Christ a whoremaster? was Christ a gamester, a worldling, proude, covetous? it were blasphemy for any to say so of Christ:
What? was christ a drunkard? was christ a whoremaster? was christ a gamester, a worldling, proud, covetous? it were blasphemy for any to say so of christ:
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and it is also blasphemy for thee who walkest not after the Gospell, to say thou art a Christian.
and it is also blasphemy for thee who walkest not After the Gospel, to say thou art a Christian.
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As I am a Christian, saith another: yet the man is a filthy speaker. Was Christ such a one? a swearer, & c.? Thou blasphemest the name of Christ.
As I am a Christian, Says Another: yet the man is a filthy speaker. Was christ such a one? a swearer, & c.? Thou Blasphemest the name of christ.
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I hope we are all Christians, saith a third; and yet they are men that live in security and prophanesse.
I hope we Are all Christians, Says a third; and yet they Are men that live in security and profaneness.
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What? was there security in Christ? was prophanesse in Christ? Oh, what blasphemie is it for thee to stile thy selfe by the Name of Christ, to say thou art in Christ? Revel. 2. 9. saith Christ, I know the blasphemy of them that say they are Jewes and are not:
What? was there security in christ? was profaneness in christ? O, what blasphemy is it for thee to style thy self by the Name of christ, to say thou art in christ? Revel. 2. 9. Says christ, I know the blasphemy of them that say they Are Jews and Are not:
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that say they are the children of Abraham, but doe not the workes of Abraham. If a man did blaspheme God to stile himselfe a Jew,
that say they Are the children of Abraham, but do not the works of Abraham. If a man did Blaspheme God to style himself a Jew,
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or a childe of Abraham, that did not the workes of Abraham: what blasphemy then is it for thee to say thou art a Christian,
or a child of Abraham, that did not the works of Abraham: what blasphemy then is it for thee to say thou art a Christian,
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and yet dost not the workes of Christ? could not a man take the name of Abraham, but he did blaspheme,
and yet dost not the works of christ? could not a man take the name of Abraham, but he did Blaspheme,
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unlesse he did the workes of of Abraham? how then durst thou take the name of Christ upon thee,
unless he did the works of of Abraham? how then durst thou take the name of christ upon thee,
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and not doe the workes of Christ, not walke as Christ walked?
and not do the works of christ, not walk as christ walked?
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Beloved, is any man a Christian? he hath holinesse engraven in his forehead to the Lord, in his heart, in his thoughts, in his words, and in all his wayes:
beloved, is any man a Christian? he hath holiness engraven in his forehead to the Lord, in his heart, in his thoughts, in his words, and in all his ways:
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he is one that gaspeth after holinesse.
he is one that gaspeth After holiness.
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Art thou a Christian? of all sinnes under Heaven God cannot endure the sinnes of a Christian that hath the name of Christ put upon him.
Art thou a Christian? of all Sins under Heaven God cannot endure the Sins of a Christian that hath the name of christ put upon him.
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When Gods materiall temple was defiled by buyers and sellers, Christ whippes them out, and after told them that the days would come wherein there should not be left of it one stone upon another.
When God's material temple was defiled by buyers and sellers, christ whips them out, and After told them that the days would come wherein there should not be left of it one stone upon Another.
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God would not endure the Temple because it was dedicated to his Name, called his house,
God would not endure the Temple Because it was dedicated to his Name, called his house,
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when it was made a den of theeves.
when it was made a den of thieves.
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Doth God care so much for stocks and stones, that are dedicated to his name? will he not endure an unholy stone,
Does God care so much for stocks and stones, that Are dedicated to his name? will he not endure an unholy stone,
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and will he endure an unholy Christian? Thou that art dedicated unto God, and unto his service, thou that art dedicated to prayer, to hearing, thou that art dedicated to an holy conversation, thou that art called the Temple of God,
and will he endure an unholy Christian? Thou that art dedicated unto God, and unto his service, thou that art dedicated to prayer, to hearing, thou that art dedicated to an holy Conversation, thou that art called the Temple of God,
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and the House of God, wilt thou make it a denne of theeves, a denne of vaine thoughts, a denne of wicked words, of dead and ungodly workes? wilt thou defile the Temple of the Lord? then know, the Lord will not let one stone lie upon another,
and the House of God, wilt thou make it a den of thieves, a den of vain thoughts, a den of wicked words, of dead and ungodly works? wilt thou defile the Temple of the Lord? then know, the Lord will not let one stone lie upon Another,
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but will cast thee downe and damn thee body and soule in hell for ever. Thou saiest thou art a Christian;
but will cast thee down and damn thee body and soul in hell for ever. Thou Sayest thou art a Christian;
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how so? thou saiest thou wast christened:
how so? thou Sayest thou wast christened:
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thy condemnation is the heavier, if thou saiest thou hast beene baptized into the Name of Christ,
thy condemnation is the Heavier, if thou Sayest thou hast been baptised into the Name of christ,
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and hast not put on Christ. Examine thy selfe: hast thou put on Christ? otherwise it is no matter for thy baptisme.
and hast not put on christ. Examine thy self: hast thou put on christ? otherwise it is no matter for thy Baptism.
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Can I say that man hath put on his cloths, that hath not a ragge on his backe,
Can I say that man hath put on his clothes, that hath not a rag on his back,
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nor a shoe on his foote, nor a hatte to his head, nor a ring on his finger? so,
nor a shoe on his foot, nor a hat to his head, nor a ring on his finger? so,
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when there is never a Christ in thy thoughts, never a Christ in thy speech and conference, never a Christ in thy walke, never a Christ in thy calling, in thy buying and selling, never a Christ shining forth in thy life and conversation, canst thou say thou hast put on the Lord Christ?
when there is never a christ in thy thoughts, never a christ in thy speech and conference, never a christ in thy walk, never a christ in thy calling, in thy buying and selling, never a christ shining forth in thy life and Conversation, Canst thou say thou hast put on the Lord christ?
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Can any man say that a beggar hath put on Royall robes, when he hath nothing but ragges and patches ▪ upon him? so,
Can any man say that a beggar hath put on Royal robes, when he hath nothing but rags and Patches ▪ upon him? so,
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if I see a man with ragged thoughts of the world, with ragged speeches of the flesh,
if I see a man with ragged thoughts of the world, with ragged Speeches of the Flesh,
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and a ragged course and conversation, according to the course and conversation of the world, I can never say that such a one hath put on the Lord Jesus Christ.
and a ragged course and Conversation, according to the course and Conversation of the world, I can never say that such a one hath put on the Lord jesus christ.
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Dost thou say thou hast put on Christ? why then, shew me the signes of Christ in thee.
Dost thou say thou hast put on christ? why then, show me the Signs of christ in thee.
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Shall I see it by thine apparell? it may be that is garish.
Shall I see it by thine apparel? it may be that is garish.
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Shall I see it by thy speech and conference? it may be that is earthly and carnall.
Shall I see it by thy speech and conference? it may be that is earthly and carnal.
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Shall I see it by thy thoughts? it may be they are vaine, sinfull, and worldly.
Shall I see it by thy thoughts? it may be they Are vain, sinful, and worldly.
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Shall I see it by thy company? it may be they are wicked and gracelesse.
Shall I see it by thy company? it may be they Are wicked and graceless.
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Shall I see it in thy course and conversation? it may be that is loose and prophane.
Shall I see it in thy course and Conversation? it may be that is lose and profane.
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How canst thou then demonstrate that thou art a Christian? it may be now and then thou wilt give a prayer unto Christ, turne up the white of thine eye to Christ, it may be thou wilt looke into the Temple of Christ,
How Canst thou then demonstrate that thou art a Christian? it may be now and then thou wilt give a prayer unto christ, turn up the white of thine eye to christ, it may be thou wilt look into the Temple of christ,
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and lend an eare to Christ.
and lend an ear to christ.
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Is this to be in Christ? if thou be in Christ, then thou must live the life of Christ in all thy wayes.
Is this to be in christ? if thou be in christ, then thou must live the life of christ in all thy ways.
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The life of a man is a continued thing. A man is not alive at his dinner, and dead when he hath done:
The life of a man is a continued thing. A man is not alive At his dinner, and dead when he hath done:
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alive at his worke, and dead when his worke is done;
alive At his work, and dead when his work is done;
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so it is not enough for thee to prove that thou art in Christ, that thou art alive at prayer, or at preaching: life is a continued thing:
so it is not enough for thee to prove that thou art in christ, that thou art alive At prayer, or At preaching: life is a continued thing:
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thou must be alive after prayer as well as before, alive after the Sermon as well as whilst thou art at it,
thou must be alive After prayer as well as before, alive After the Sermon as well as while thou art At it,
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if thou hast the life of Christ in thee; it is a standing life: it will not make thee alive at prayer, and dead when thou hast done:
if thou hast the life of christ in thee; it is a standing life: it will not make thee alive At prayer, and dead when thou hast done:
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it will not make thee holy and spirituall at a Sermon, and leave thee dead and carnall when it is done:
it will not make thee holy and spiritual At a Sermon, and leave thee dead and carnal when it is done:
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not holy and heavenly in a discourse and conference, and worldly and prophane when it is done:
not holy and heavenly in a discourse and conference, and worldly and profane when it is done:
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not to be holy and lively &c. in a good moode, and leave thee deadhearted, secure and loose afterwards;
not to be holy and lively etc. in a good mood, and leave thee deadhearted, secure and lose afterwards;
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this is not be in Christ. no; the life of Christ is a standing and a continuing life:
this is not be in christ. no; the life of christ is a standing and a Continuing life:
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it will make thee alive after all thy services; after every duty as thou wast before or in the duty.
it will make thee alive After all thy services; After every duty as thou wast before or in the duty.
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He that sayth he abideth in him, &c. In this word He, there are three uses. Of Indignation. Discrimination. Scrutiny.He that say he Abideth in him, etc. In this word He, there Are three uses. Of Indignation. Discrimination. Scrutiny.
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First Indignation. The Apostle doth as it were point at a certayne man in his congregation,
First Indignation. The Apostle does as it were point At a certain man in his congregation,
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as if that there had beene some man that he knew was not in Christ. What man soever, whether in this pewe, or in that pewe, whether on this forme,
as if that there had been Some man that he knew was not in christ. What man soever, whither in this pewe, or in that pewe, whither on this Form,
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or on that forme, if he abide in Christ, he ought to walke as Christ walked.
or on that Form, if he abide in christ, he ought to walk as christ walked.
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Hence observe, That a Minister is bound to preach home in particular, so that he may summon this man and that man in the Church,
Hence observe, That a Minister is bound to preach home in particular, so that he may summon this man and that man in the Church,
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as the Apostle doth here; ( he that sayth ) if there be any one amongst the whole multitude, that sayth he abideth in Christ, he ought also himself to walk as he walked.
as the Apostle does Here; (he that say) if there be any one among the Whole multitude, that say he Abideth in christ, he ought also himself to walk as he walked.
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And this commission God gives unto all his Ministers: Marke. 16. 15. Goe, preach the Gospell to every creature:
And this commission God gives unto all his Ministers: Mark. 16. 15. Go, preach the Gospel to every creature:
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he doth not say preach the Gospell before every creature so they may doe, and preach in generall:
he does not say preach the Gospel before every creature so they may do, and preach in general:
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but to every creature, that every creature may feele the Gospell beating on his heart, that every creature may see his sins, that so the Gospell may be applyed to his heart.
but to every creature, that every creature may feel the Gospel beating on his heart, that every creature may see his Sins, that so the Gospel may be applied to his heart.
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All the names given to Ministers, shew thus much.
All the names given to Ministers, show thus much.
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They are called Seeds-men: now, a Seeds-man doth not take a whole coppe, or a whole bushell of corne and throw it in a heape in his field;
They Are called Seeds-men: now, a Seedsman does not take a Whole coppe, or a Whole bushel of corn and throw it in a heap in his field;
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but he takes it and scatters it abroade, that every place may receive some. So, they are called Builders; now, a builder doth not onely frame the whole building,
but he Takes it and scatters it abroad, that every place may receive Some. So, they Are called Builders; now, a builder does not only frame the Whole building,
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but he layes every particular bricke, and every particular stone in his building.
but he lays every particular brick, and every particular stone in his building.
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So, they are called Shepheards; a Shepheard doth not onely looke to his flocke in generall,
So, they Are called Shepherds; a Shepherd does not only look to his flock in general,
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but to every Ram, and to every Lambe in his flocke.
but to every Ram, and to every Lamb in his flock.
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So, Preachers must not onely preach the word of God in generall, but they must preach in particular.
So, Preachers must not only preach the word of God in general, but they must preach in particular.
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The ground of this will appeare, if we consider three things in particular.
The ground of this will appear, if we Consider three things in particular.
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First, particulars are most operative; it is not fire in generall that burnes, but is this or that fire:
First, particulars Are most operative; it is not fire in general that burns, but is this or that fire:
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so it is not sinne in generall, that will humble a man: it is not repentance in generall that will turne a man:
so it is not sin in general, that will humble a man: it is not Repentance in general that will turn a man:
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it is not fayth in generall that will save a man: but, this sinne and that sinne: this repentance and that repentance: this fayth and that fayth.
it is not faith in general that will save a man: but, this sin and that sin: this Repentance and that Repentance: this faith and that faith.
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All actions they are of singulars. A universall man cannot reason, a universall man cannot dispute, a universall man cannot see, nor heare. No, it is this man,
All actions they Are of singulars. A universal man cannot reason, a universal man cannot dispute, a universal man cannot see, nor hear. No, it is this man,
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and that man that seeth and heares, and disputes. Particulars are most operative: preaching to men in particular, is powerfull preaching: that workes upon mens consciences.
and that man that sees and hears, and disputes. Particulars Are most operative: preaching to men in particular, is powerful preaching: that works upon men's Consciences.
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How came the Prophet to preach powerfully to the people? He declared to Jacob his sinne, and to Jsraell his transgression:
How Come the Prophet to preach powerfully to the people? He declared to Jacob his sin, and to Israel his Transgression:
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Micha. 3. 8. I am full of power, by the ▪ Spirit of the Lord, sayth the Prophet;
Micah. 3. 8. I am full of power, by the ▪ Spirit of the Lord, say the Prophet;
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here was the way wherby the Prophet preached powerfully; so that the Spirit went and rent mens hearts and consciences, and made them tremble;Here was the Way whereby the Prophet preached powerfully; so that the Spirit went and rend men's hearts and Consciences, and made them tremble;
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how? why he made every soule see his sinnes:
how? why he made every soul see his Sins:
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so, that Minister that would preach powerfully to the consciences of his people, he must make every one of them to see their sinnes against God,
so, that Minister that would preach powerfully to the Consciences of his people, he must make every one of them to see their Sins against God,
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and his commandements, so that they may confesse I see I have beene a greivous sinner, and I am in the state of damnation:
and his Commandments, so that they may confess I see I have been a grievous sinner, and I am in the state of damnation:
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and I must repent, or else I shall be damned.and I must Repent, or Else I shall be damned.
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Secondly, particulars are most distinct; when the preacher preacheth only in generall, it workes a confused knowledge, knowledge of sinne in generall:
Secondly, particulars Are most distinct; when the preacher Preacheth only in general, it works a confused knowledge, knowledge of sin in general:
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a confused repentance, a confused humiliation, and a confused fayth in the generall;
a confused Repentance, a confused humiliation, and a confused faith in the general;
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it may be, it may make a man see he is a sinner in the generall:
it may be, it may make a man see he is a sinner in the general:
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but there are many thousand thousand sinnes in particular that he takes no notice of, but swallowes them downe in the generall:
but there Are many thousand thousand Sins in particular that he Takes no notice of, but Swallows them down in the general:
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it may be his sinnes may be discovered in the generall:
it may be his Sins may be discovered in the general:
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but alas, there are many yea multitudes of deceits, of turnings and windings of the heart in particular, that are never discovered to them.
but alas, there Are many yea Multitudes of Deceits, of turnings and windings of the heart in particular, that Are never discovered to them.
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All the religion of these men, is only generall:
All the Religion of these men, is only general:
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I love God with all my heart, sayth one: and yet the man is grossely ignorant of God.
I love God with all my heart, say one: and yet the man is grossly ignorant of God.
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Aske him any particulars, how he can prove his love to God, and the man cannot shew any.
Ask him any particulars, how he can prove his love to God, and the man cannot show any.
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So, I serve God with all my heart: but goe to particulars, and bid him manifest what he speakes;
So, I serve God with all my heart: but go to particulars, and bid him manifest what he speaks;
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so, I feare God, I worship God:
so, I Fear God, I worship God:
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but bring them to the particular w•orkes of these graces, and they are gone presently, they are lost,
but bring them to the particular w•orkes of these graces, and they Are gone presently, they Are lost,
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and know not what to answer.
and know not what to answer.
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Thus the people in Malachies time, they thought they had much knowledge while the Preist preached thus overly to them;
Thus the people in Malachies time, they Thought they had much knowledge while the Priest preached thus overly to them;
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but when the Prophet came to preach home, and to come with particulars to them, they thought the Prophet was madde, they knew not what he meant.
but when the Prophet Come to preach home, and to come with particulars to them, they Thought the Prophet was mad, they knew not what he meant.
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You have despised the Lord, saith the Prophet; wherein? say they:You have despised the Lord, Says the Prophet; wherein? say they:
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Malac. 1. 6. You have prophaned the worshippe of God, You have polluted the table of the Lord, sayth the Prophet:Malachi 1. 6. You have Profaned the worship of God, You have polluted the table of the Lord, say the Prophet:
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ver. 7. wherein? said they. You have wearied the Lord with your words, said the Prophet.
ver. 7. wherein? said they. You have wearied the Lord with your words, said the Prophet.
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Chapt. 2. ver. 17. wherein? said they. You have robbed God. Chapt. 3. ver. 8. wherein? said they.
Chapter 2. ver. 17. wherein? said they. You have robbed God. Chapter 3. ver. 8. wherein? said they.
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See, your words have beene stoute against the Lord, said the Prophet;See, your words have been stout against the Lord, said the Prophet;
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yet they said what have we spoken? ver. 13. they could not tell wherein, till the Prophet told them, herein have you robbed God, herein have you despised the Lord, herein you have prophaned the worshippe of God &c.
yet they said what have we spoken? ver. 13. they could not tell wherein, till the Prophet told them, herein have you robbed God, herein have you despised the Lord, herein you have Profaned the worship of God etc.
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So, should the Minister of God come to men, and tell them in particular, thou art an enemy to Gods grace, thou hast abused Gods patience; wherein? sayest thou.
So, should the Minister of God come to men, and tell them in particular, thou art an enemy to God's grace, thou hast abused God's patience; wherein? Sayest thou.
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Thou art one that scornest the word of God, and thou defilest all the Ordinances of God. Wherein? sayest thou.Thou art one that Scornest the word of God, and thou defilest all the Ordinances of God. Wherein? Sayest thou.
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Thou art one that putst farre from thee the evill day, wherein? sayest thou.Thou art one that puttest Far from thee the evil day, wherein? Sayest thou.
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Now, when the Minister of God can come to particulars, and shew men wherein; then they crye out against them,
Now, when the Minister of God can come to particulars, and show men wherein; then they cry out against them,
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and thinke they tell them lies, and preach false things to them:
and think they tell them lies, and preach false things to them:
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but the Ministers of God are bound to preach so as they may discover mens particular sinnes, not so as people may point one at another,
but the Ministers of God Are bound to preach so as they may discover men's particular Sins, not so as people may point one At Another,
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but so as every conscience may feele its owne sinnes.
but so as every conscience may feel its own Sins.
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Thirdly particulars are most sensible. If the Minister preach home in particular, there is not a false heart then in the congregation,
Thirdly particulars Are most sensible. If the Minister preach home in particular, there is not a false heart then in the congregation,
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but he will finde it out;
but he will find it out;
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if he preach in particular, he will discover every mans corruption, •ling wilde-fire in every wicked mans face,
if he preach in particular, he will discover every men corruption, •ling wildfire in every wicked men face,
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and throw balme of comfort into every godly troubled spirit.
and throw balm of Comfort into every godly troubled Spirit.
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As King James saide well of a reverend Prelate of this Land, Me thinkes this man preacheth of death as if• death were at my backe;
As King James said well of a reverend Prelate of this Land, Me thinks this man Preacheth of death as if• death were At my back;
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so should Ministers preach as if Heaven were at mens backes, or as if hell were at mens backes.
so should Ministers preach as if Heaven were At men's backs, or as if hell were At men's backs.
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When he preacheth of mens sinnes and corruptions:
When he Preacheth of men's Sins and corruptions:
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he must preach so that their consciences may see that the word of God lookes into the very thoughts and hearts;
he must preach so that their Consciences may see that the word of God looks into the very thoughts and hearts;
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when he preacheth of the wrath of God, and of condemnation &c. he must preach so, that the conscience may feele even the fire of hell flaming in it;
when he Preacheth of the wrath of God, and of condemnation etc. he must preach so, that the conscience may feel even the fire of hell flaming in it;
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this is the way to teach the people the good knowledge of the Lord, as it is called: 2 Chron. 30. 22. every Minister may teach the knowledge of the Lord,
this is the Way to teach the people the good knowledge of the Lord, as it is called: 2 Chronicles 30. 22. every Minister may teach the knowledge of the Lord,
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but not the good knowledge of the Lord.
but not the good knowledge of the Lord.
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There is great difference betweene teaching of the knowledge, and of the good knowledge of the Lord.
There is great difference between teaching of the knowledge, and of the good knowledge of the Lord.
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Men may know God and his word, and their sinnes: but if they goe on in their sins, it is not good knowledge:
Men may know God and his word, and their Sins: but if they go on in their Sins, it is not good knowledge:
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then indeede a Minister teacheth good knowledge, when he makes his people so to know sinne,
then indeed a Minister Teaches good knowledge, when he makes his people so to know sin,
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as to loath it, and to come out of it; so to know repentance as to repent indeed.
as to loath it, and to come out of it; so to know Repentance as to Repent indeed.
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Secondly, Discrimination. As if he should say there are some that are in him, and some that are not in him: if any man say he abideth in him, he ought himselfe to walk even as he walked:
Secondly, Discrimination. As if he should say there Are Some that Are in him, and Some that Are not in him: if any man say he Abideth in him, he ought himself to walk even as he walked:
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so that here the Apostle would put a difference betweene the sound and the rotten-hearted in his congregation.
so that Here the Apostle would put a difference between the found and the rotten-hearted in his congregation.
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Hence observe this point, That every Minister is bound to preach so, as to make a difference betweene the precious and the vile.
Hence observe this point, That every Minister is bound to preach so, as to make a difference between the precious and the vile.
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Saint John preached so as that his hearers might say, the Spirit of. Christ is in me:
Saint John preached so as that his hearers might say, the Spirit of. christ is in me:
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or, the Spirit of Christ is not in me: that themselves might know whether indeede they were true members of Christ, or but hypocrites.or, the Spirit of christ is not in me: that themselves might know whither indeed they were true members of christ, or but Hypocrites.
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This is the duty of Ministers: Ezek. 44. 23. They shall teach my people the difference betweene the holy and prophane,
This is the duty of Ministers: Ezekiel 44. 23. They shall teach my people the difference between the holy and profane,
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and cause men to discerne betweene the cleane and uncleane. Here is two things. First, they shall teach them the difference betweene the holy and prophane.and cause men to discern between the clean and unclean. Here is two things. First, they shall teach them the difference between the holy and profane.
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Secondly, they shall not onely shew it before them: but if they will not see it, they shall cause them to see it;
Secondly, they shall not only show it before them: but if they will not see it, they shall cause them to see it;
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that is, they must beate it into them, and rubbe it into their consciences; it may be when men may see, they will not:
that is, they must beat it into them, and rub it into their Consciences; it may be when men may see, they will not:
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then, he must make them to see. If there be any prophane person, any lukewarme or dead-hearted professor,then, he must make them to see. If there be any profane person, any lukewarm or deadhearted professor,
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or close hypocrite in the congregation, the Minister must make him see his prophanesse, his deadnes, and hypocrisie in Gods worshippe:
or close hypocrite in the congregation, the Minister must make him see his profaneness, his deadness, and hypocrisy in God's worship:
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or if there be any godly soule, or broken heart, the Minister must make them to see that they have a broken heart.
or if there be any godly soul, or broken heart, the Minister must make them to see that they have a broken heart.
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First reason, because else, a man defiles the pulpit, and prophanes the holy things of God. Ezech. 22. 26. Her Preists have violated my law, and prophaned my holy things:
First reason, Because Else, a man defiles the pulpit, and profanes the holy things of God. Ezekiel 22. 26. Her Priests have violated my law, and Profaned my holy things:
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they have put no difference betweene the holy and prophane, neither have they shewed difference betweene the cleane and uncleane.
they have put no difference between the holy and profane, neither have they showed difference between the clean and unclean.
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Those Ministers prophane the holy place of God, when they make not mens consciences know which is holy and prophane;
Those Ministers profane the holy place of God, when they make not men's Consciences know which is holy and profane;
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when prophane persons may come and goe from Church, and have not their prophanesse discovered to them: a drunkard, a swearer &c:
when profane Persons may come and go from Church, and have not their profaneness discovered to them: a drunkard, a swearer etc.:
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and hath not his sinnes laide open to him. Is there any prophane person here, that hath not an arrow shot into his heart,
and hath not his Sins laid open to him. Is there any profane person Here, that hath not an arrow shot into his heart,
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but he can goe away and not take any comfort from the Sermon? these men prophane the holy things of God.
but he can go away and not take any Comfort from the Sermon? these men profane the holy things of God.
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When God gave Benhadad into the hands of Ahab, and Ahab spared him, and let him goe. 1 King. 20. the Prophet tells Ahab ver. 42:
When God gave Benhadad into the hands of Ahab, and Ahab spared him, and let him go. 1 King. 20. the Prophet tells Ahab ver. 42:
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Thus sayth the Lord, because thou hast let goe a man whom I appointed to utter destruction,
Thus say the Lord, Because thou hast let go a man whom I appointed to utter destruction,
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therefore thy life shall goe for his life, &c: Therefore thy life shall go for his life, etc.:
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so, if there be any Minister over any congregation, in which there is any drunkard, any swearer,
so, if there be any Minister over any congregation, in which there is any drunkard, any swearer,
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or whoremaster, or worldling, or lukewarmeling, or any other that lives in such sinnes, which God hath appointed and decreed to eternall destruction in hell;
or whoremaster, or worldling, or lukewarmeling, or any other that lives in such Sins, which God hath appointed and decreed to Eternal destruction in hell;
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if we tell them not their sins, and make their consciences feele them, then our life shall goe for their life, our soule for their soule:
if we tell them not their Sins, and make their Consciences feel them, then our life shall go for their life, our soul for their soul:
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for we might have given them such a wound as might have beene a meanes to have cured their soule.
for we might have given them such a wound as might have been a means to have cured their soul.
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Secondly, We are not the Ministers of Christ, if we preach not so as that men may know that they are not converted,
Secondly, We Are not the Ministers of christ, if we preach not so as that men may know that they Are not converted,
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if they are not &c. God sayth to the Prophet Jeremiah, if thou take forth the precious from the vile, thou shalt be as my mouth:
if they Are not etc. God say to the Prophet Jeremiah, if thou take forth the precious from the vile, thou shalt be as my Mouth:
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Jer. 15. 19. Jeremiah could not be Gods mouth to the people, unlesse he would divide betweene the precious and the vile.Jer. 15. 19. Jeremiah could not be God's Mouth to the people, unless he would divide between the precious and the vile.
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Vnlesse Ministers preach so as to make the consciences of their hearers feele in what state they live in, they may be Ministers of Sathan, Idoll shepheards,
Unless Ministers preach so as to make the Consciences of their hearers feel in what state they live in, they may be Ministers of Sathan, Idol shepherds,
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but they are not the Ministers of Christ.
but they Are not the Ministers of christ.
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Thirdly, because otherwise they can doe no good: Ezek. 34. 17. and as for you O my flocke,
Thirdly, Because otherwise they can do no good: Ezekiel 34. 17. and as for you Oh my flock,
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thus sayth the Lord God, behold I will judge betweene cattell and cattell, &c. as if he should say, woe unto the shepheards;thus say the Lord God, behold I will judge between cattle and cattle, etc. as if he should say, woe unto the shepherds;
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will they not preach so as to make a difference betweene cattell and cattell? woe unto the Preists:
will they not preach so as to make a difference between cattle and cattle? woe unto the Priests:
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will they not preach so as to feede my flocke? I will require my flocke at their hands:
will they not preach so as to feed my flock? I will require my flock At their hands:
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and now sayth God, will not the shepheards of my people doe it? I will now doe it my selfe, I will convert those that are to be converted &c. I will feede and provide for my flocke my selfe.
and now say God, will not the shepherds of my people do it? I will now do it my self, I will convert those that Are to be converted etc. I will feed and provide for my flock my self.
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Austin notes, that after that Peter had smote off Malchus his eare, Peter came to be a shepheard, and an Apostle of Christ;Austin notes, that After that Peter had smote off Malchus his ear, Peter Come to be a shepherd, and an Apostle of christ;
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after Paul had persecuted the Church, he came to be a Preacher, and an Apostle of Christ:
After Paul had persecuted the Church, he Come to be a Preacher, and an Apostle of christ:
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so after Moses had killed the Egyptian, God made him the Captaine and Deliverer of his people.
so After Moses had killed the Egyptian, God made him the Captain and Deliverer of his people.
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Austin observes from this, that God appoints none for his Ministers but Smiters, such as be men of blows, men that will smite men home to the heart, men that will wound the consciences of their hearers.Austin observes from this, that God appoints none for his Ministers but Smiters, such as be men of blows, men that will smite men home to the heart, men that will wound the Consciences of their hearers.
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This I speake that you may not be offended at the Ministers of Christ, when they apply the word of God to your severall consciences:
This I speak that you may not be offended At the Ministers of christ, when they apply the word of God to your several Consciences:
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and whensoever you have the truth of Christ preached to your soules, let your hearts make use of it:
and whensoever you have the truth of christ preached to your Souls, let your hearts make use of it:
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for if thou apply not the word of God to thy soule as it is preached, thou art guilty of thine owne bloud.
for if thou apply not the word of God to thy soul as it is preached, thou art guilty of thine own blood.
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If you apply not the word, you put off the word of God:
If you apply not the word, you put off the word of God:
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and then, what sayth the Apostle? Acts. 13. 46. It was necessary that the word of God should first have beene spoken to you:
and then, what say the Apostle? Acts. 13. 46. It was necessary that the word of God should First have been spoken to you:
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but, seeing you put it farre from you, and judge your selves unworthy of everlasting life &c. Yo• that have heard the word of God, apply it to your soules, it is a blessed plaister:but, seeing you put it Far from you, and judge your selves unworthy of everlasting life etc. Yo• that have herd the word of God, apply it to your Souls, it is a blessed plaster:
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let it lie on your soules:
let it lie on your Souls:
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goe home, and say, Lord, I have beene told of this and that sinne, of my pride, hypocrisie, deadnes,
go home, and say, Lord, I have been told of this and that sin, of my pride, hypocrisy, deadness,
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and distraction in thy worshippe and service, &c. I see they are against thy will, and thou commandest mee to come out of them, and to leave them;
and distraction in thy worship and service, etc. I see they Are against thy will, and thou Commandest me to come out of them, and to leave them;
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Lord, I beseech thee inable mee to leave them all;
Lord, I beseech thee inable me to leave them all;
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so, Lord, I have beene told this day of such and such graces, which thou hast commanded mee for to have, of such and such dutyes that thou wouldest have mee to take up and performe;
so, Lord, I have been told this day of such and such graces, which thou hast commanded me for to have, of such and such duties that thou Wouldst have me to take up and perform;
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Lord, subject my heart to the power of grace, and to every commandement of thy word. Lord, Subject my heart to the power of grace, and to every Commandment of thy word.
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Take heede, if thou doest put off the word of God or any tittle of the word,
Take heed, if thou dost put off the word of God or any tittle of the word,
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and wilt not walke according to the same, thou puttest off eternall life from thy selfe.
and wilt not walk according to the same, thou puttest off Eternal life from thy self.
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Doe therefore as Gods people did, who when Moses had preached the Law and Will of God to them, it is sayd, Exod. 12. 50. Thus did all the Children of Israell as the Lord commanded Moses and Aaron, so did they.
Do Therefore as God's people did, who when Moses had preached the Law and Will of God to them, it is said, Exod 12. 50. Thus did all the Children of Israel as the Lord commanded Moses and Aaron, so did they.
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So doe you goe home and apply the word to your soules, it was spoken for your good, make use of it,
So do you go home and apply the word to your Souls, it was spoken for your good, make use of it,
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and the Lord be with you. Thirdly, Scrutiny, it is not onely an outward word, but a word of the heart:
and the Lord be with you. Thirdly, Scrutiny, it is not only an outward word, but a word of the heart:
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if any man say, that is, if any man thinke, that he is in Christ, he ought to walke as Christ did.if any man say, that is, if any man think, that he is in christ, he ought to walk as christ did.
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Hence we might observe, That a Minister is bound to preach to mens thoughts. But time cuts us off. FINIS.
Hence we might observe, That a Minister is bound to preach to men's thoughts. But time cuts us off. FINIS.
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THE ENMITIE OF The Wicked, to the light of the GOSPELL.
THE ENMITY OF The Wicked, to the Light of the GOSPEL.
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JOHN 3. VER. 20. For every man that doth evill, hateth the light, neither cometh he to the light least his deeds should be reproved.
JOHN 3. VER. 20. For every man that does evil, hates the Light, neither comes he to the Light lest his Deeds should be reproved.
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THis is part of Christ his parly with Nicodemus concerning regeneration: wherein our Saviour doth declare foure main points.
THis is part of christ his parley with Nicodemus Concerning regeneration: wherein our Saviour does declare foure main points.
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The first is, Mans naturall estate and condition without Christ. It is impossible that ever he should be saved, that ever he should get grace or come within the list of eternall life.
The First is, men natural estate and condition without christ. It is impossible that ever he should be saved, that ever he should get grace or come within the list of Eternal life.
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Christ sayth it, and bindeth it with an oath:
christ say it, and binds it with an oath:
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ver. 3. Verely, verely, I say unto thee, except a man be borne againe, he cannot see the Kingdome of God: much lesse inherit it.
ver. 3. Verily, verily, I say unto thee, except a man be born again, he cannot see the Kingdom of God: much less inherit it.
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Secondly, here is Gods gracious provision which he hath taken with the world, that though man were in a way of damnation, invincibly; yet now he is put in a way of probability of salvation:
Secondly, Here is God's gracious provision which he hath taken with the world, that though man were in a Way of damnation, invincibly; yet now he is put in a Way of probability of salvation:
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ver. 16. though he were unsalvable by nature, yet now he is salvable by Christ.
ver. 16. though he were unsalvable by nature, yet now he is salvable by christ.
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Thirdly, here is a generall proclamation upon the condition of fayth, that this salvability may be attained if a man beleeve.
Thirdly, Here is a general proclamation upon the condition of faith, that this salvability may be attained if a man believe.
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In the same verse, God so loved the world, that he gave his onely begotten Sonne, that whosoever beleeveth in him, &c. It is a condition of faith, put to all, none excepted.
In the same verse, God so loved the world, that he gave his only begotten Son, that whosoever Believeth in him, etc. It is a condition of faith, put to all, none excepted.
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Whosoever he be that beleeveth in Christ, he shall be saved. Fourthly, here is the reprobation of the world; he that beleeveth not, is condemned already.
Whosoever he be that Believeth in christ, he shall be saved. Fourthly, Here is the reprobation of the world; he that Believeth not, is condemned already.
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The cause whereof cannot be cast on Christ, for, God hath not sent his Son to condemne the world,
The cause whereof cannot be cast on christ, for, God hath not sent his Son to condemn the world,
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but that the world thorough him might be saved: but that the world through him might be saved:
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It was Christs primary purpose, and the first end of his coming, to save the world: it is an accidentall end or rather an event of his coming, that the world is condemned. Christ is not the cause of it:
It was Christ primary purpose, and the First end of his coming, to save the world: it is an accidental end or rather an event of his coming, that the world is condemned. christ is not the cause of it:
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he is not the efficient cause, for he is a Saviour: nor the deficient cause, for he is a sufficient Saviour.
he is not the efficient cause, for he is a Saviour: nor the deficient cause, for he is a sufficient Saviour.
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That the cause of their condemnation, is from themselves, and not from Christ: is proved by three arguments.
That the cause of their condemnation, is from themselves, and not from christ: is proved by three Arguments.
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First, from their owne consciences: he that beleeveth not, is condemned already.
First, from their own Consciences: he that Believeth not, is condemned already.
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He cannot here speake of the condemnation of hell, for he is not in hell already.
He cannot Here speak of the condemnation of hell, for he is not in hell already.
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But he speaks of an apprehensiall condemnation in their owne consciences: as Chrysostome observes, he meanes the condemnation of their owne consciences;
But he speaks of an apprehensiall condemnation in their own Consciences: as Chrysostom observes, he means the condemnation of their own Consciences;
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he that beleeves not, his conscience tells him that it is his fault that he beleeveth not:
he that believes not, his conscience tells him that it is his fault that he Believeth not:
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though it be not in his power to beleeve, yet God hath gone so farre, he hath so farre strugled with mens consciences, that there is no default on his part:
though it be not in his power to believe, yet God hath gone so Far, he hath so Far struggled with men's Consciences, that there is no default on his part:
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They cannot excuse themselves, saying, I have no power to beleeve:
They cannot excuse themselves, saying, I have no power to believe:
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their owne consciences will tell them that God hath knocked at their hearts, and offered them power to beleeve,
their own Consciences will tell them that God hath knocked At their hearts, and offered them power to believe,
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but they rejected it They cannot say I know not how to beleeve;
but they rejected it They cannot say I know not how to believe;
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his owne conscience will tell him that God hath offered instruction to him, whereby he might have beene taught, but that he refused it:
his own conscience will tell him that God hath offered instruction to him, whereby he might have been taught, but that he refused it:
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so that he that beleeves not, is condemned already;
so that he that believes not, is condemned already;
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his own conscience riseth within him, and tells him that it is his owne fault that he doth not.
his own conscience Riseth within him, and tells him that it is his own fault that he does not.
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Secondly, it is proved by experience; experience shews that men are the cause of their owne condemnation:
Secondly, it is proved by experience; experience shows that men Are the cause of their own condemnation:
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ver. 19. This is the conde• nation that light is come into the world, but men loved darkenesse rather then light;
ver. 19. This is the conde• Nation that Light is come into the world, but men loved darkness rather then Light;
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the meaning of it, is this, This is the cause of condemnation to the world;
the meaning of it, is this, This is the cause of condemnation to the world;
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not Gods predestination, not their fatall destiny, not their breach of the first covenant, nor any other impiety, but this sinne of Infidelity.
not God's predestination, not their fatal destiny, not their breach of the First Covenant, nor any other impiety, but this sin of Infidelity.
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If the world stood guilty of never so many sinnes: yet, if it did beleeve in the Lord. Jesus, it should be saved.
If the world stood guilty of never so many Sins: yet, if it did believe in the Lord. jesus, it should be saved.
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So that it is not all the other sinnes that a man commits, that damnes him:
So that it is not all the other Sins that a man commits, that damnes him:
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but his infidelity that that layes all his former sinnes that ever he committed upon him;
but his infidelity that that lays all his former Sins that ever he committed upon him;
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here is condemnation, that though light be come into the world, to pull men out of their darkenesse, and sinnes;Here is condemnation, that though Light be come into the world, to pull men out of their darkness, and Sins;
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yea though Christ, though grace come to them, yet they will not come out of their sinnes:
yea though christ, though grace come to them, yet they will not come out of their Sins:
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men will not have Christ, men will not have grace, men love darkenesse rather then light.
men will not have christ, men will not have grace, men love darkness rather then Light.
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Thirdly, It is proved by reason, ver. 6. the verse now read unto you. For, every man that doth evill, hateth the light:
Thirdly, It is proved by reason, ver. 6. the verse now read unto you. For, every man that does evil, hates the Light:
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neither cometh to the light, least his deedes should be reproved. neither comes to the Light, lest his Deeds should be reproved.
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It is a strong argument to prove that if men be damned, themselves are the cause of it:
It is a strong argument to prove that if men be damned, themselves Are the cause of it:
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for if light come into the world to instruct men, if Christ come into the world to plucke men out of their sinnes,
for if Light come into the world to instruct men, if christ come into the world to pluck men out of their Sins,
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if Christ come with his bloud and spirit to cleanse and sanctifie men, and men will not be sanctified:
if christ come with his blood and Spirit to cleanse and sanctify men, and men will not be sanctified:
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Then, if they perish in their sins, they are justly guiltie of their owne condemnation. The words comprehend in them two things.Then, if they perish in their Sins, they Are justly guilty of their own condemnation. The words comprehend in them two things.
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First, the wickeds rejection of the word of grace: which is set forth both positively, he hates the light:
First, the wickeds rejection of the word of grace: which is Set forth both positively, he hates the Light:
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and then privatively or rather negatively, neither commeth to the light. Secondly, the cause of the wickeds rejection of the word of grace: which is twofold.
and then privatively or rather negatively, neither comes to the Light. Secondly, the cause of the wickeds rejection of the word of grace: which is twofold.
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First, the qualification of his person, he doeth evill. Secondly, the disposition of his malepartnesse, that cannot endure to be reproued.
First, the qualification of his person, he doth evil. Secondly, the disposition of his malepartness, that cannot endure to be reproved.
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From the first of these, we observe this.
From the First of these, we observe this.
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That a wicked man hates the word of Gods grace, yea he doth not onely hate the word of Gods grace,
That a wicked man hates the word of God's grace, yea he does not only hate the word of God's grace,
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but he hates grace it selfe:
but he hates grace it self:
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he doth not onely hate the Lanthorue that beareth the light, but he hates the light it selfe. he does not only hate the Lanthorn that bears the Light, but he hates the Light it self.
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I choose not to stand to shew you how the word is called a light:
I choose not to stand to show you how the word is called a Light:
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but that which I take to be more necessary for this place, I will first shew you what this hatred of the word of grace and of grace it selfe is, and I thus define it.
but that which I take to be more necessary for this place, I will First show you what this hatred of the word of grace and of grace it self is, and I thus define it.
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It is an actuall affection of the heart, whereby a man riseth up against an union with that which seemes to be opposite and contrary to his lust. It is an actual affection of the heart, whereby a man Riseth up against an Union with that which seems to be opposite and contrary to his lust.
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So that there be foure things in a wicked mans hatred of the word. First, it is an actuall hatred:
So that there be foure things in a wicked men hatred of the word. First, it is an actual hatred:
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for there is an habituall hatred of the word, even in them that never heard the word;
for there is an habitual hatred of the word, even in them that never herd the word;
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they doe not actually hate it, because they never had it; but they would hate it if they had it;
they do not actually hate it, Because they never had it; but they would hate it if they had it;
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as sore eyes hate the light of the Sunne even when it is downe; for if they had it, they would twinckle at it.
as soar eyes hate the Light of the Sun even when it is down; for if they had it, they would twinkle At it.
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Thus all wicked men hate the word, and may be condemned for despisers of the word,
Thus all wicked men hate the word, and may be condemned for despisers of the word,
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though they doe not actually hate it, because they have it not; yet habitually they hate it;
though they do not actually hate it, Because they have it not; yet habitually they hate it;
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they would hate it if they had it.
they would hate it if they had it.
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I speake not of this hatred, but of that which is actuall hatred, whereby though they have the word,
I speak not of this hatred, but of that which is actual hatred, whereby though they have the word,
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yet they hate to be controled, and reformed by the word: Prov. 1. 22. O yee fooles, how long will ye hate knowledge?
yet they hate to be controlled, and reformed by the word: Curae 1. 22. O ye Fools, how long will you hate knowledge?
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Secondly, it is a passion of the heart, and so I distinguish it:
Secondly, it is a passion of the heart, and so I distinguish it:
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for I know a wicked man may love the word of God with his understanding and conscience;
for I know a wicked man may love the word of God with his understanding and conscience;
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his understanding may love the word and say it is good; his conscience may love the word and say it is gratious;
his understanding may love the word and say it is good; his conscience may love the word and say it is gracious;
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yet if he cutts not off his sinnes for the word, he hates it.
yet if he cuts not off his Sins for the word, he hates it.
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Psal. 119. 70. Their heart is as fat as grease, but my delight is in thy law; Psalm 119. 70. Their heart is as fat as grease, but my delight is in thy law;
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as if he should say, my heart is a leane heart, an hungrie heart, my soule delighteth and rejoyceth in and loveth thy word:
as if he should say, my heart is a lean heart, an hungry heart, my soul delights and Rejoiceth in and loves thy word:
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I have nothing else to fill it but thy word, and the comforts I have from it:
I have nothing Else to fill it but thy word, and the comforts I have from it:
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but their hearts are as fat as grease, their hearts are fat hearts, fat with the world, fat with lust, they hate the word.
but their hearts Are as fat as grease, their hearts Are fat hearts, fat with the world, fat with lust, they hate the word.
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As a full stomacke loatheth meate and cannot digest it:
As a full stomach Loathes meat and cannot digest it:
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so wicked men hate the word, it will not goe downe with them, it will not fetch up their lusts.
so wicked men hate the word, it will not go down with them, it will not fetch up their Lustiest.
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If thou partest not with thy sinnes, thy heart hateth the word: yet thou thinkest thou lovest the word:
If thou partest not with thy Sins, thy heart hates the word: yet thou Thinkest thou Lovest the word:
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thou fayest thou lovest to heare the word, and thou lovest good Ministers, and good discourses, &c. it may be that this is nothing but the assent of thine understanding,
thou fayest thou Lovest to hear the word, and thou Lovest good Ministers, and good discourses, etc. it may be that this is nothing but the assent of thine understanding,
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and the approbation of thy conscience, and so a man may love the word in his understanding and conscience,
and the approbation of thy conscience, and so a man may love the word in his understanding and conscience,
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and yet be a hater of the word of God.
and yet be a hater of the word of God.
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The Devills have attained to so much divinity as this, they like the word in their understandings,
The Devils have attained to so much divinity as this, they like the word in their understandings,
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and assent to the truth of it in their consciences; but though their understandings and consciences tell them that it is a good word: yet they hate it.
and assent to the truth of it in their Consciences; but though their understandings and Consciences tell them that it is a good word: yet they hate it.
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This is a damnable and a most unnaturall hatred.
This is a damnable and a most unnatural hatred.
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Indeed if a mans mind and conscience were against the word, it were naturall for him to hate it:
Indeed if a men mind and conscience were against the word, it were natural for him to hate it:
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it is naturall for a man to hate that which is against his mind:
it is natural for a man to hate that which is against his mind:
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but when thy conscience shall tell thee, this is the word and the will of the Eternall God;
but when thy conscience shall tell thee, this is the word and the will of the Eternal God;
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and thy conscience shall tell thee, that it is a most true word, a righteous, a just,
and thy conscience shall tell thee, that it is a most true word, a righteous, a just,
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an holy commandement that commands thee to serve thy God onely, and so to part with all thy sinnes;
an holy Commandment that commands thee to serve thy God only, and so to part with all thy Sins;
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if yet thou wilt not obey, but goe contrary to his word, thy hatred it is unnaturall and diveli••• As it was said of 〈 ◊ 〉 his dogge, he had a divell lyed to his collar:
if yet thou wilt not obey, but go contrary to his word, thy hatred it is unnatural and diveli••• As it was said of 〈 ◊ 〉 his dog, he had a Devil lied to his collar:
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of another that he had a divell signed on his swords pummell ▪ so I may say to every one that hates the word and to be ruled by it,
of Another that he had a Devil signed on his swords pummel ▪ so I may say to every one that hates the word and to be ruled by it,
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and yet knowes it in his own understanding and conscience to be • •••e and good word;
and yet knows it in his own understanding and conscience to be • •••e and good word;
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I may say it is a 〈 ◊ 〉 Hatred, and he hath a divell tyed to his heart, a divell in his heart.
I may say it is a 〈 ◊ 〉 Hatred, and he hath a Devil tied to his heart, a Devil in his heart.
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Thirdly, this hatred is that whereby the heart riseth up against an union with the word:
Thirdly, this hatred is that whereby the heart Riseth up against an Union with the word:
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hatred is a shunning of an union with a thing. A man doth not hate any evill naturally, but he hates an union with it.
hatred is a shunning of an Union with a thing. A man does not hate any evil naturally, but he hates an Union with it.
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A man doth not hate poison it selfe, he hates no poison in a toade: let it be there as much as it will, he cares not;
A man does not hate poison it self, he hates no poison in a toad: let it be there as much as it will, he Cares not;
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so the shepheard, he hates not the wolfe in the Forrest, but in the Flocke. A wicked man hates not the word so long as it keepes within it selfe;
so the shepherd, he hates not the wolf in the Forest, but in the Flock. A wicked man hates not the word so long as it keeps within it self;
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he loves Epistles and Gospells, the first and second lesson: so long as the word keepes in the Scriptures, he likes it;
he loves Epistles and Gospels, the First and second Lesson: so long as the word keeps in the Scriptures, he likes it;
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but if the word begin to take union with him, if the word begin to plucke sinne from him, to pull his cupps from him, to plucke his pleasures and delights from him,
but if the word begin to take Union with him, if the word begin to pluck sin from him, to pull his cups from him, to pluck his pleasures and delights from him,
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and his lusts from him, then he hates the word, when it comes in this union to his heart.
and his Lustiest from him, then he hates the word, when it comes in this Union to his heart.
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I put this union of the word in opposition to foure things.
I put this Union of the word in opposition to foure things.
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First against generall preaching; a wicked man loves generall preaching, though it be of all the truthes in the Bible,
First against general preaching; a wicked man loves general preaching, though it be of all the truths in the bible,
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while they take no union with his heart; he may heare a thousand Sermons and like them all well enough;
while they take no Union with his heart; he may hear a thousand Sermons and like them all well enough;
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so long as the word closeth not in with a mans conscience, so long as it grapples not with his heart,
so long as the word closeth not in with a men conscience, so long as it grapples not with his heart,
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so long he may love and like it.
so long he may love and like it.
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But let the word come in particulars to him, and tell him this is thy sinne,
But let the word come in particulars to him, and tell him this is thy sin,
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and thou must to hell for it, if thou givest it not over:
and thou must to hell for it, if thou givest it not over:
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this hath beene an old lust of thine which will be thy bane if thou repent not:
this hath been an old lust of thine which will be thy bane if thou Repent not:
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This thy old corruption, it will be thy breake-necke if thou part not with it: if the word come in this union with his soule, then he hates it.
This thy old corruption, it will be thy breakneck if thou part not with it: if the word come in this Union with his soul, then he hates it.
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So long as John Baptist tooke his text, and dwelt on the reasons, and went no further, Herod heard him gladly:
So long as John Baptist took his text, and dwelled on the Reasons, and went no further, Herod herd him gladly:
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but when John came to his use to apply it, and told him in particular, this reproves thee Herod, and all the evills that ever thou hast done,
but when John Come to his use to apply it, and told him in particular, this reproves thee Herod, and all the evils that ever thou hast done,
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and in particular for thine unlawfull marriage with thy brother Philips wife: when John came thus, then Herod claps him up in prison;
and in particular for thine unlawful marriage with thy brother Philips wife: when John Come thus, then Herod claps him up in prison;
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before he heard him with joy and gladnesse:
before he herd him with joy and gladness:
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but when he comes close to his conscience, and tells him that his marriage would condemne him,
but when he comes close to his conscience, and tells him that his marriage would condemn him,
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and his other sinnes would damme him, if he repented not; Herod cannot endure this preaching any longer.
and his other Sins would dam him, if he repented not; Herod cannot endure this preaching any longer.
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Secondly, in opposition to mercifull Preaing. A wicked man loves mercifull Preaching;
Secondly, in opposition to merciful Preaing. A wicked man loves merciful Preaching;
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why? it takes no union with his heart, it is like a Plaister that will never sticke.
why? it Takes no Union with his heart, it is like a Plaster that will never stick.
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A mercifull Sermon can never sticke on a prophane heart;
A merciful Sermon can never stick on a profane heart;
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it is likened to a greasie paper that will never fasten, so mercifull Sermons, they will never fasten:
it is likened to a greasy paper that will never fasten, so merciful Sermons, they will never fasten:
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on his heart, they cannot take away his sinnes from him. Ahab he loved his foure hundred mealemouthed mercifull Preachers well enough;
on his heart, they cannot take away his Sins from him. Ahab he loved his foure hundred mealemouthed merciful Preachers well enough;
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but when Micaiah came to him, O, I hate him, for he never Prophesieth good unto me but evill, he is alwayes upon hell-strings, he is alwayes preaching judgement unto me:
but when Micaiah Come to him, Oh, I hate him, for he never Prophesieth good unto me but evil, he is always upon hell-strings, he is always preaching judgement unto me:
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I cannot claw off one of his Sermons in a month scarse, I cannot catch hold on any of his Points to comfort my heart;
I cannot claw off one of his Sermons in a Monn scarce, I cannot catch hold on any of his Points to Comfort my heart;
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there is not one sentence in all his Sermons to refresh my conscience, he never prophesieth good unto me but evill; I hate him.
there is not one sentence in all his Sermons to refresh my conscience, he never Prophesieth good unto me but evil; I hate him.
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When a Minister comes to the conscience of a man, and tells him this is the truth of God,
When a Minister comes to the conscience of a man, and tells him this is the truth of God,
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and this is thy sinne and damnation, and makes his Sermons sticke as a burre on his conscience,
and this is thy sin and damnation, and makes his Sermons stick as a Burre on his conscience,
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and as an arrow shot into his bowells, his heart risith against it, and hee cannot endure it.
and as an arrow shot into his bowels, his heart risith against it, and he cannot endure it.
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Thirdly, in opposition to Preaching when the Minister is dead. A wicked man loves the word when he that preacheth it is dead.
Thirdly, in opposition to Preaching when the Minister is dead. A wicked man loves the word when he that Preacheth it is dead.
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Why? then there is none to urge a union of the Word with his conscience.
Why? then there is none to urge a Union of the Word with his conscience.
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A wicked man loves to read Saint Paul, Saint Peter, and Saint John, &c. why? these men are not alive to urge a union of the word with their consciences;
A wicked man loves to read Saint Paul, Saint Peter, and Saint John, etc. why? these men Are not alive to urge a Union of the word with their Consciences;
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but if Saint Paul, or Saint Peter, &c. were alive to tell them, if this be the word of God,
but if Saint Paul, or Saint Peter, etc. were alive to tell them, if this be the word of God,
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then thou art a damned man, if thou doest not obey it:
then thou art a damned man, if thou dost not obey it:
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if this be a grace, then thou art a cursed man, if thou have it not:
if this be a grace, then thou art a cursed man, if thou have it not:
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if these men were alive now, their Sermons would cut to the quicke.
if these men were alive now, their Sermons would Cut to the quick.
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So when the Ministers are dead, men love to buy their bookes, and to read their Sermons.
So when the Ministers Are dead, men love to buy their books, and to read their Sermons.
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Now Master Perkins is dead, all the world honours him, and men buy up his bookes;
Now Master Perkins is dead, all the world honours him, and men buy up his books;
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but when he was alive, the drunkards made ballads of him, and profane Belials would make songs of him:
but when he was alive, the drunkards made ballads of him, and profane Belials would make songs of him:
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why? they could not endure this union of the word.
why? they could not endure this Union of the word.
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If the Minister be by, he cannot be drunke, but the Minister will preach condemnation to him for it, if he repent not;
If the Minister be by, he cannot be drunk, but the Minister will preach condemnation to him for it, if he Repent not;
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he cannot sweare, or lie, or deceive, but the Minister will tell him that this will be a core to his conscience another day. Men cannot endure this.
he cannot swear, or lie, or deceive, but the Minister will tell him that this will be a core to his conscience Another day. Men cannot endure this.
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Saint Paul and Saint Peter, &c, being dead they like well enough; but if they were alive, they would hate them:
Saint Paul and Saint Peter, etc., being dead they like well enough; but if they were alive, they would hate them:
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why? they cannot endure an union with the word. This was the religion of the Scribes and Pharisees:
why? they cannot endure an Union with the word. This was the Religion of the Scribes and Pharisees:
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Math. 23. 29, 30. they built the tombes of the Prophets, and garnished the Sepulchers of the righteous,Math. 23. 29, 30. they built the tombs of the prophets, and garnished the Sepulchers of the righteous,
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and said if they had lived in the dayes of their fathers, they would not have bin partakers with them in the bloud of the Prophets.
and said if they had lived in the days of their Father's, they would not have been partakers with them in the blood of the prophets.
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You are the children of those men that killed the Prophets, sayth Christ:
You Are the children of those men that killed the prophets, say christ:
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ver. 31. Are not you the children of those men? doe not you doe those sinnes which the Prophets cried out against,
ver. 31. are not you the children of those men? do not you do those Sins which the prophets cried out against,
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and for which the Prophets denounced such fearefull judgements upon them? I tell you if the Prophets were now alive, they would crie hell and damnation, to you:
and for which the prophets denounced such fearful Judgments upon them? I tell you if the prophets were now alive, they would cry hell and damnation, to you:
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if the Prophets were now alive, and did see those sinnes you commit, they would denounce woe and vengeance to you as they did to their fathers.
if the prophets were now alive, and did see those Sins you commit, they would denounce woe and vengeance to you as they did to their Father's.
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Oh saith one, if I had lived in the Jewes time, I would never have opposed Christ and his Apostles, I would have kissed the very ground that they trod on;
O Says one, if I had lived in the Jews time, I would never have opposed christ and his Apostles, I would have kissed the very ground that they trod on;
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then, wretch why doest thou not doe that which these men preached? looke in the writings of these holy men, of Paul, of Peter, &c. Dost thou doe that which Paul and Peter have wrote thou shouldest doe? doest thou look in their writings,
then, wretch why dost thou not do that which these men preached? look in the writings of these holy men, of Paul, of Peter, etc. Dost thou do that which Paul and Peter have wrote thou Shouldst do? dost thou look in their writings,
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and not obey what they have wrote? I tell thee, if Peter and Paul were alive, they would tell thee thou shouldest be damned, if thou repentest not.
and not obey what they have wrote? I tell thee, if Peter and Paul were alive, they would tell thee thou Shouldst be damned, if thou Repentest not.
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if John and James were alive, they would tell thee that the wrath of God will take hold on thee,
if John and James were alive, they would tell thee that the wrath of God will take hold on thee,
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if thou yeeld not obedience to that word they preached to thee. If Paul were alive, he should have many a Tertullus to oppose him:
if thou yield not Obedience to that word they preached to thee. If Paul were alive, he should have many a Tertullus to oppose him:
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if John were alive, he should have many a Herod to imprison him:
if John were alive, he should have many a Herod to imprison him:
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if Amos were alive, he should have many an Amaziah to banish him, and to silence him;
if Amos were alive, he should have many an Amaziah to banish him, and to silence him;
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but now they are dead, men can like them well enough.
but now they Are dead, men can like them well enough.
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A righteous man in the way, is an abomination to the wicked. Prov. 29. 27. he doth not say an upright man when he is dead, •s an abomination to the wicked:
A righteous man in the Way, is an abomination to the wicked. Curae 29. 27. he does not say an upright man when he is dead, •s an abomination to the wicked:
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for when he is dead, they may praise him, and love him, and love to have his picture amongst them:
for when he is dead, they may praise him, and love him, and love to have his picture among them:
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then they will speake well of him, and commend him. I speake that, because I would not be misconstrued.
then they will speak well of him, and commend him. I speak that, Because I would not be misconstrued.
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Let a man be a godly man indeed, a Saint indeed, as long as he lives, the men of the world will hate him.
Let a man be a godly man indeed, a Saint indeed, as long as he lives, the men of the world will hate him.
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I have chosen you out of the world, saith Christ, and therefore the world hates you, &c. It hath beene an old haunt and custome of the world to hate and maligne the righteous, to reproach them, to call them Puritans, &c:I have chosen you out of the world, Says christ, and Therefore the world hates you, etc. It hath been an old haunt and custom of the world to hate and malign the righteous, to reproach them, to call them Puritans, etc.:
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though very heathens have acknowledged that there is no religion without purity.
though very Heathens have acknowledged that there is no Religion without purity.
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Cicero, Horace and others describing a man that is religious, say that he is an intire man, a man pure from sinne. Cicero, Horace and Others describing a man that is religious, say that he is an entire man, a man pure from sin.
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If any man will not beleeve it, let him trie it:
If any man will not believe it, let him try it:
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let him be holy and gratious, and shew forth the power of religion in his life, let him contemne the world, &c. and see whether wicked men will not hate him, reproach and disgrace him what they can:
let him be holy and gracious, and show forth the power of Religion in his life, let him contemn the world, etc. and see whither wicked men will not hate him, reproach and disgrace him what they can:
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not as if a godly man could not be godly and religious, unlesse he be hated and reproached by the world: for it may be.
not as if a godly man could not be godly and religious, unless he be hated and reproached by the world: for it may be.
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First, when a man that is truly religious and godly is a great man, and all the Countrey are loth to lose his favour,
First, when a man that is truly religious and godly is a great man, and all the Country Are loath to loose his favour,
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or to purchase his ili will ▪ then he may be free from hate and reproach.
or to purchase his Eli will ▪ then he may be free from hate and reproach.
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Secondly, when he is a man of admirable witte and knowledge, that the world admires him for his learning,
Secondly, when he is a man of admirable wit and knowledge, that the world admires him for his learning,
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and for his understanding, and for his parts: such a one men will rather admire then revile.
and for his understanding, and for his parts: such a one men will rather admire then revile.
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Thirdly, it may so be that God may give a godly man favour in the eyes of the world:
Thirdly, it may so be that God may give a godly man favour in the eyes of the world:
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howsoever the world would hate, and reproach them, yet God may so strike their consciences that they cannot doe it.
howsoever the world would hate, and reproach them, yet God may so strike their Consciences that they cannot do it.
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Otherwise, a godly man, especially if he be such a one by whose godlinesse and purity a wicked man is judged and condemned in his conscience for his ungodlinesse and prophanesse, the wicked will hate him.
Otherwise, a godly man, especially if he be such a one by whose godliness and purity a wicked man is judged and condemned in his conscience for his ungodliness and profaneness, the wicked will hate him.
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Lastly, I put it in opposition to now and then preaching:
Lastly, I put it in opposition to now and then preaching:
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a wicked man loves preaching, though never so sharpe and terrible, so it come but now and then:
a wicked man loves preaching, though never so sharp and terrible, so it come but now and then:
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if the Minister preach never so powerfully, never so terribly, if it give him a reproofe and away: so it doth not stand digging in his conscience,
if the Minister preach never so powerfully, never so terribly, if it give him a reproof and away: so it does not stand digging in his conscience,
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and galling his heart day by day;
and galling his heart day by day;
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let the Minister enter a reproofe into his hear• againe, so it be but once or twice, he cares not.
let the Minister enter a reproof into his hear• again, so it be but once or twice, he Cares not.
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Why? he thinkes he can recover himselfe againe from it:
Why? he thinks he can recover himself again from it:
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b•• let the word of God come into him, and galle his conscience continually, that every Sabboth he is convicted for a condemned man if he live not otherwise ▪ every ▪ Serm•n the Minister findes him out in his 〈 ◊ 〉 and dearest sinnes;
b•• let the word of God come into him, and Gall his conscience continually, that every Sabbath he is convicted for a condemned man if he live not otherwise ▪ every ▪ Serm•n the Minister finds him out in his 〈 ◊ 〉 and dearest Sins;
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he can never goe to Church, but he hears the Minister reprooving him for some s•me or other, telling him that he must to hell for them unlesse he repe•t; and leade a new life;
he can never go to Church, but he hears the Minister reproving him for Some s•me or other, telling him that he must to hell for them unless he repe•t; and lead a new life;
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thus when the word followes him every Sabboth that he hath no breathing time to recover his lust;
thus when the word follows him every Sabbath that he hath no breathing time to recover his lust;
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this makes him to hate the word.
this makes him to hate the word.
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Amos 7. The Prophet preaching the word of the Lord, and denouncing the Judgements of God to the people for their sinnes, Amaziah opposeth him: ver. •2.Amos 7. The Prophet preaching the word of the Lord, and denouncing the Judgments of God to the people for their Sins, Amaziah Opposeth him: ver. •2.
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and sayth unto Amos, O thou Seen, goe flye thee away into the Land of Judah,
and say unto Amos, Oh thou Seen, go fly thee away into the Land of Judah,
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and there eate bread, and prophesie there, but prophesie not againe any more at Bethell, for it is the Kings Chappell, and it is the Kings Court. and there eat bred, and prophesy there, but prophesy not again any more At Bethell, for it is the Kings Chapel, and it is the Kings Court.
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He could like it well enough that Amo• should prophesie once or twice ▪ but if he did prophesie any more, he should spoile all their mirth, he should gall all their consciences go, saith he, prophesie in Judah, & eate thy bread there.
He could like it well enough that Amo• should prophesy once or twice ▪ but if he did prophesy any more, he should spoil all their mirth, he should Gall all their Consciences go, Says he, prophesy in Judah, & eat thy bred there.
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Amos should prophesie where he would, so it were not there; he might eate his bread where he would, so it were not there.Amos should prophesy where he would, so it were not there; he might eat his bred where he would, so it were not there.
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Lastly, as it is an actuall affection of the heart, whereby the heart riseth up against an union:
Lastly, as it is an actual affection of the heart, whereby the heart Riseth up against an Union:
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so in the last place, it is against that that is dissonant and repugnant to his lust.
so in the last place, it is against that that is dissonant and repugnant to his lust.
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For, as love is the consonancy of the affection to a thing that hath agreement therewith:
For, as love is the consonancy of the affection to a thing that hath agreement therewith:
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so hatred must needs be dissonancy of affection to a thing that is repugnant and contrary to it.
so hatred must needs be dissonancy of affection to a thing that is repugnant and contrary to it.
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So, a wicked man he hates the word, because it disagrees and jarres with his lust.
So, a wicked man he hates the word, Because it disagrees and jars with his lust.
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Indeed a wicked man may love the word so long as it opposeth not against his lust.
Indeed a wicked man may love the word so long as it Opposeth not against his lust.
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Therefore a wicked man may love three kinds of preaching. First, Quaint preaching that savours more of humanity then of divinity.
Therefore a wicked man may love three Kinds of preaching. First, Quaint preaching that savours more of humanity then of divinity.
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As long as the Minister commeth with dainty phrases, acute stories, eloquent allusions, and fine transitions, they will like it well enough:
As long as the Minister comes with dainty phrases, acute stories, eloquent allusions, and fine transitions, they will like it well enough:
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it jarres not with their lust:
it jars not with their lust:
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and therefore you shall heare them when they come from Church, commend him, O he was a fine spokes-man, a witty schollar:
and Therefore you shall hear them when they come from Church, commend him, Oh he was a fine spokesman, a witty scholar:
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what a learned and excellent Sermon did he make to day? so farre as the word opposeth not his lust, a man may love preaching.
what a learned and excellent Sermon did he make to day? so Far as the word Opposeth not his lust, a man may love preaching.
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The people they did love to heare Ezekiell preach, they did love to heare his pleasant words.
The people they did love to hear Ezekiel preach, they did love to hear his pleasant words.
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The Babylonians they did love to heare Davids songs: it was fine melody to them, though they hated the sence;
The Babylonians they did love to hear Davids songs: it was fine melody to them, though they hated the sense;
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so the Philistins they did love to heare Sampson speake, they knew he was a witty man,
so the philistines they did love to hear Sampson speak, they knew he was a witty man,
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and could speake fine riddles to them, but they hated his religion:
and could speak fine riddles to them, but they hated his Religion:
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so the people, they did love to heare Christ preach, and would flocke after him, they did wonder at his authority, &c. yet they hated his doctrine,
so the people, they did love to hear christ preach, and would flock After him, they did wonder At his Authority, etc. yet they hated his Doctrine,
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for they cried crucifie him, crucifie him;
for they cried crucify him, crucify him;
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so if a Minister speake onely of witte, learning and memory, &c. a wicked man will love it, it opposeth not his lust.
so if a Minister speak only of wit, learning and memory, etc. a wicked man will love it, it Opposeth not his lust.
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Secondly, they may love Impertinent preaching: when though it be never so pertinent to some in the Church,
Secondly, they may love Impertinent preaching: when though it be never so pertinent to Some in the Church,
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yet if it be not pertinent to him, he loves that. As the drunkard, loves to heare the Minister preach against hypocrisie, though never so sharply;
yet if it be not pertinent to him, he loves that. As the drunkard, loves to hear the Minister preach against hypocrisy, though never so sharply;
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The prodigall person loves to heare the Minister preach against covetousnesse.
The prodigal person loves to hear the Minister preach against covetousness.
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But if the word come to strike him under his fifth ribbe, to discover his corruptions,
But if the word come to strike him under his fifth rib, to discover his corruptions,
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and the plagues of God due to him for his sins, then he hates it.
and the plagues of God due to him for his Sins, then he hates it.
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Thirdly, he may love preaching in tanto, though not in •oto ▪ he mav love so, or so much preaching, but not preaching altogether.
Thirdly, he may love preaching in tanto, though not in •oto ▪ he mav love so, or so much preaching, but not preaching altogether.
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A wicked mans conscience tells him that he must have some religion, that he must performe some service to God:
A wicked men conscience tells him that he must have Some Religion, that he must perform Some service to God:
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and therefore so long as the Minister onely calls for some preaching, some hearing, and some serving of God,
and Therefore so long as the Minister only calls for Some preaching, Some hearing, and Some serving of God,
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why, his conscience calls for so much.
why, his conscience calls for so much.
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The vilest drunkard, and blasphemer, and swearer that is, will be content to heare of calling upon the Lord Jesus at his death:
The Vilest drunkard, and blasphemer, and swearer that is, will be content to hear of calling upon the Lord jesus At his death:
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the vilest whoremaster, and prophane person, the earthly worldling, &c. will yeeld to some preaching, and to some hearing, and to some reading:
the Vilest whoremaster, and profane person, the earthly worldling, etc. will yield to Some preaching, and to Some hearing, and to Some reading:
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why, otherwise their consciences would not be at quiet, but would be as the divells band-dogge, bawling and houting at him.
why, otherwise their Consciences would not be At quiet, but would be as the Devils band-dogge, bawling and houting At him.
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But if the Minister call for more religion then his lust will suffer;
But if the Minister call for more Religion then his lust will suffer;
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for more religion then will subsist with his security, deadnesse, lukewarmenesse, hypocrisie, worldlinesse, that he cannot yeeld to, and retaine them:
for more Religion then will subsist with his security, deadness, Lukewarmness, hypocrisy, worldliness, that he cannot yield to, and retain them:
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then he thinkes there is too much of it, then he hates it, and cannot endure it.then he thinks there is too much of it, then he hates it, and cannot endure it.
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Thus you see, that wicked men hate the word of God. I set it forth by three instances:
Thus you see, that wicked men hate the word of God. I Set it forth by three instances:
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Rom. 1. 30. Haters of God. They did not hate his being and essence, his goodnes and mercy,Rom. 1. 30. Haters of God. They did not hate his being and essence, his Goodness and mercy,
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but they hated him as he was a Lawgiver. The devills hate not God as he is God and hath a being,
but they hated him as he was a Lawgiver. The Devils hate not God as he is God and hath a being,
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but they hate him as he is a Lawgiver and as he is their Judge, they cannot endure to be called by this God, to be controuled and judged by him.
but they hate him as he is a Lawgiver and as he is their Judge, they cannot endure to be called by this God, to be controlled and judged by him.
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Thus was it with the Colossians, before they were converted: they were enemies to God Col. 1. 21. Our Saviour takes away the whole doubt,
Thus was it with the colossians, before they were converted: they were enemies to God Col. 1. 21. Our Saviour Takes away the Whole doubt,
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and speakes it peremptorily and generally of all the world, they hated me; the whole world so long as they live in their sinnes, hate Christ, and hate his word.
and speaks it peremptorily and generally of all the world, they hated me; the Whole world so long as they live in their Sins, hate christ, and hate his word.
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First, a wicked man hates the word, because he hates the truth and the being of the word:
First, a wicked man hates the word, Because he hates the truth and the being of the word:
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he is sorry that the word of God is true; he would be glad that the Scripture might prove false:
he is sorry that the word of God is true; he would be glad that the Scripture might prove false:
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that things may not be as the word of God saith they are; he hates the being of the word.
that things may not be as the word of God Says they Are; he hates the being of the word.
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A man loves the being of that which he loves, and he hates the being of that which he hates,
A man loves the being of that which he loves, and he hates the being of that which he hates,
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and were it in his power, he would destroy it.
and were it in his power, he would destroy it.
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Now, though a wicked man cannot destory the Bible from being in it selfe, yet he will destroy the Bible from being in his life.
Now, though a wicked man cannot destory the bible from being in it self, yet he will destroy the bible from being in his life.
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For, beloved, the word of God, should not onely be in the Bible, but the Bible should be in a mans life.
For, Beloved, the word of God, should not only be in the bible, but the bible should be in a men life.
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A mans life should be a walking Bible: but a wicked man destroyes the Bible from being in his life.A men life should be a walking bible: but a wicked man Destroys the bible from being in his life.
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A civill man would be glad that Aristotles Ethicks were the Bible. A worldly man would be glad that the Booke of Statutes were the Bible;
A civil man would be glad that Aristotle Ethics were the bible. A worldly man would be glad that the Book of Statutes were the bible;
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he is sorry that that is the Bible which indeed is the Bible. The young man that came to Christ;
he is sorry that that is the bible which indeed is the bible. The young man that Come to christ;
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though he loved eternall life, and said that he loved the Commandements of God, yet when our Saviour told him one thing is wanting, goe and sell all that thou hast,
though he loved Eternal life, and said that he loved the commandments of God, yet when our Saviour told him one thing is wanting, go and fell all that thou hast,
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and give it to the poore, saith the text of him, he went away sorrowfull; as if he should say he was sorry that there was any such truth in the Scripture:and give it to the poor, Says the text of him, he went away sorrowful; as if he should say he was sorry that there was any such truth in the Scripture:
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he would have beene glad that there had beene no such text in the word of God.
he would have been glad that there had been no such text in the word of God.
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The Prophets prophesie falsely, and my people love to have it so. Jer. 5. 31. they hated to have it so as the word would have it.The prophets prophesy falsely, and my people love to have it so. Jer. 5. 31. they hated to have it so as the word would have it.
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But when the false Prophets told them it was otherwise, O, they loved that.
But when the false prophets told them it was otherwise, Oh, they loved that.
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Beloved, the men of the world would be glad that God would make another Bible, that drunkards and whoremasters might be saved:
beloved, the men of the world would be glad that God would make Another bible, that drunkards and whoremasters might be saved:
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another Bible, that earthwormes and worldlings and proud persons might be saved.
Another bible, that earthworms and worldlings and proud Persons might be saved.
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If God would raine downe a new Bible, another Bible, I feare there are many thousands amongst us, that now say they love the Bible,
If God would rain down a new bible, Another bible, I Fear there Are many thousands among us, that now say they love the bible,
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yet would love to heare of it, and come from all places to seeke after it,
yet would love to hear of it, and come from all places to seek After it,
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after another Bible that would shew the way to heaven a little wider; men are loth to heare of so much holinesse, so much precisenesse:
After Another bible that would show the Way to heaven a little wider; men Are loath to hear of so much holiness, so much preciseness:
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they love not to be beaten on that string, a signe that they hate it.
they love not to be beaten on that string, a Signen that they hate it.
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Can a man that is nothing but flesh and bloud, love the text of Saint Paul that flesh and bloud cannot inherit the Kingdome of God 1 Cor. 15. 50? Can an old filthy sinner love that text of Isaiah, an old sinner though he be an hundred yeares old shall be accursed.
Can a man that is nothing but Flesh and blood, love the text of Saint Paul that Flesh and blood cannot inherit the Kingdom of God 1 Cor. 15. 50? Can an old filthy sinner love that text of Isaiah, an old sinner though he be an hundred Years old shall be accursed.
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Isai ▪ 65. 20? Can a Usurour love the 15 Psalme? Can a lukewarmeling love Rev. 3. 16? no, he would be glad that there were no such truth in the word, and therefore he hates it.Isaiah ▪ 65. 20? Can a Usurour love the 15 Psalm? Can a lukewarmeling love Rev. 3. 16? no, he would be glad that there were no such truth in the word, and Therefore he hates it.
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Rom. 8. 7. A wicked man is such an enemy to the word, that all the Ministers in England cannot reconcile him to it.Rom. 8. 7. A wicked man is such an enemy to the word, that all the Ministers in England cannot reconcile him to it.
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Secondly, wicked men hate the word, because they doe hate the nature of the word.
Secondly, wicked men hate the word, Because they do hate the nature of the word.
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If men did love the word of God, they would will what the word of God wills,
If men did love the word of God, they would will what the word of God wills,
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and nill what the word of God nills.
and nill what the word of God nills.
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It is a good proverbe amongst us, It is the property of lovers to will and nill the same things.
It is a good proverb among us, It is the property of lovers to will and nill the same things.
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If men did love the word, then looke what the word sayth, they would doe: what the word commands them, they would obey.
If men did love the word, then look what the word say, they would do: what the word commands them, they would obey.
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If men did love the word, they would conforme their hearts and lives to the rules of the word.
If men did love the word, they would conform their hearts and lives to the rules of the word.
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But the carnall minde is enmity a•ainst God, for it is not subject to the law of God, neither indeed can be. Rom. 8. 7. A wicked man hates the law of God;
But the carnal mind is enmity a•ainst God, for it is not Subject to the law of God, neither indeed can be. Rom. 8. 7. A wicked man hates the law of God;
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why? the heart of a wicked man conceives the word of God to be against him:
why? the heart of a wicked man conceives the word of God to be against him:
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he can not thinke a thought but the word is against it: he cannot speake a word, but the word of God is against it;
he can not think a Thought but the word is against it: he cannot speak a word, but the word of God is against it;
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he cannot pray his dead hearted prayers, but the word of God is against him &c. And as the word of God is against him,
he cannot pray his dead hearted Prayers, but the word of God is against him etc. And as the word of God is against him,
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so his heart is against the word: he is of one mind, the word of another:
so his heart is against the word: he is of one mind, the word of Another:
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he is of one minde, and the word of the cleane contrary minde against him.
he is of one mind, and the word of the clean contrary mind against him.
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Lastly, as a wicked man hates the being of the word, and the nature of the word in it selfe,
Lastly, as a wicked man hates the being of the word, and the nature of the word in it self,
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so he hates the being of it in his understanding; he 〈 ◊ 〉 o• 〈 ◊ 〉 the knowledge of the word:so he hates the being of it in his understanding; he 〈 ◊ 〉 o• 〈 ◊ 〉 the knowledge of the word:
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therefore they say unto God, depart from us, we desire •o• the knowledge of thy waves. Jab. 21. 14. A wicked man would •aine keepe this and that lust •• he is loth to depart with his old corruptions, his old sinnes ▪ he hath liv•d •• them so long, that he is loth to part with his old freinds;
Therefore they say unto God, depart from us, we desire •o• the knowledge of thy waves. Jab. 21. 14. A wicked man would •aine keep this and that lust •• he is loath to depart with his old corruptions, his old Sins ▪ he hath liv•d •• them so long, that he is loath to part with his old Friends;
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he would faine go• on in his lust and therefore he hates the knowledge of the word that would strippe him of his lust, saith Aquinas. Now he cannot be free for his sinnes,
he would feign go• on in his lust and Therefore he hates the knowledge of the word that would strip him of his lust, Says Aquinas. Now he cannot be free for his Sins,
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and be curbed by the knowledge of the word.
and be curbed by the knowledge of the word.
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I will tell you, once it was my happe to preach a Sermon two or three hundred miles from this place,
I will tell you, once it was my happen to preach a Sermon two or three hundred miles from this place,
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and when Sermon was done, I heard a man say, O what a beast was I to come to this Sermon;
and when Sermon was done, I herd a man say, Oh what a beast was I to come to this Sermon;
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what a beast was I to come to it!
what a beast was I to come to it!
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When the word of God comes to men, and tells them that their state is damnable if they live in their sinnes:
When the word of God comes to men, and tells them that their state is damnable if they live in their Sins:
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when the word of God comes to the heart, many are sorry that they ever heard the word of God, that ever the word made such a thing knowne to them.
when the word of God comes to the heart, many Are sorry that they ever herd the word of God, that ever the word made such a thing known to them.
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The drunkard, the wanton, the Usurer, and the worldling, how glad would they bee that the Minister could prove by the word of God, that these sinnes were lawfull, that usury were lawfull;
The drunkard, the wanton, the Usurer, and the worldling, how glad would they be that the Minister could prove by the word of God, that these Sins were lawful, that Usury were lawful;
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that covetousnesse were lawfull? &c. But when the word goes flat against them; then they cannot endure that word:
that covetousness were lawful? etc. But when the word Goes flat against them; then they cannot endure that word:
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why? their conscience beginnes to penne them in, it puts their hearts in the stocks as it were, they cannot have freedome in the pursuite of their lusts and sinnes:
why? their conscience begins to pen them in, it puts their hearts in the stocks as it were, they cannot have freedom in the pursuit of their Lustiest and Sins:
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an evident signe that men hate the word.
an evident Signen that men hate the word.
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Austin saith of a wicked man, He loves the truth shining, but he hates the truth reproving. Austin Says of a wicked man, He loves the truth shining, but he hates the truth reproving.
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As much of the word as you will, to make him skillfull in knowing:
As much of the word as you will, to make him skilful in knowing:
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but he hates the word every dramme of it, checking and rebuking, girding and controuling him for his sinnes.
but he hates the word every dram of it, checking and rebuking, girding and controlling him for his Sins.
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Beloved, what is all our preaching? doth it not shew that men hate the word? neede any goe to the field and exhorte the Husbandman to plough and sow his ground? neede we goe to your houses to perswade men to feede, to eate and drinke,
beloved, what is all our preaching? does it not show that men hate the word? need any go to the field and exhort the Husbandman to plough and sow his ground? need we go to your houses to persuade men to feed, to eat and drink,
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and to cloath themselves? neede we goe to the Alehouse and perswade the drunkard to drinke, the swearer to sweare, the gamester to play? no;
and to cloth themselves? need we go to the Alehouse and persuade the drunkard to drink, the swearer to swear, the gamester to play? no;
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men love their backes, and their bellies, men love their profits and their pleasures; men love their lusts and sinnes.
men love their backs, and their bellies, men love their profits and their pleasures; men love their Lustiest and Sins.
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But they must be exhorted and intreated, and commanded to obey, and to love the word of God, and all little enough.
But they must be exhorted and entreated, and commanded to obey, and to love the word of God, and all little enough.
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Hence then is a reproofe to all the wicked amongst us. O beloved, it is too true that abundance of us doe hate the light.
Hence then is a reproof to all the wicked among us. O Beloved, it is too true that abundance of us do hate the Light.
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Did wee not hate the light, we would have shaken all our hands of our sinnes sheere ere now;
Did we not hate the Light, we would have shaken all our hands of our Sins shear ere now;
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did we not hate the light, we would have crucified our anger, and our wrath, and our pride ere now;
did we not hate the Light, we would have Crucified our anger, and our wrath, and our pride ere now;
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we would have subdued our security, and our selfe-love, and our lukewarmenesse in good duties:
we would have subdued our security, and our Self-love, and our Lukewarmness in good duties:
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did we not hate the light, we had all beene children of the light ere now.
did we not hate the Light, we had all been children of the Light ere now.
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Plato sayth, He loves that hath a similitude of that he loves: Plato say, He loves that hath a similitude of that he loves:
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but we have not a similitude and a likenesse of the light, and therefore we doe not love it.
but we have not a similitude and a likeness of the Light, and Therefore we do not love it.
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Beloved, let me come a little neerer, and convince all that heare me of this point.
beloved, let me come a little nearer, and convince all that hear me of this point.
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They must needs be said to hate one another whom no intreati•s nor beseeches can possibly reconcile. They must needs be said to hate one Another whom no intreati•s nor Beseeches can possibly reconcile.
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That is irreconcileable hatred which cannot be taken off by all the intreaties of the world.
That is Irreconcilable hatred which cannot be taken off by all the entreaties of the world.
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Herod hated Tyr•s and Sidon, but his hatred was taken off by Blastus his intreatie. Acts. 12. 20. but that hatred is irreconcileable hatred that no intreaties can ••ke off.Herod hated Tyr•s and Sidon, but his hatred was taken off by Blastus his intreaty. Acts. 12. 20. but that hatred is Irreconcilable hatred that no entreaties can ••ke off.
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Oh, how often have Gods Ministers intreated you and beseeched you to give over your sinnes, and yet you will not!
O, how often have God's Ministers entreated you and beseeched you to give over your Sins, and yet you will not!
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how often have they besought you to be zealous, and meeke, and holy, and you will not;
how often have they besought you to be zealous, and meek, and holy, and you will not;
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thou art tichie and revengefull in speeches, how often hast thou beene sought to leave it? thou art proude and stout-hearted,
thou art tichie and revengeful in Speeches, how often hast thou been sought to leave it? thou art proud and stouthearted,
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how oft hast thou beene sought for to be humble? thou art carnall and worldly,
how oft hast thou been sought for to be humble? thou art carnal and worldly,
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how often hast thou beene besought to be spirituall and heavenly? Thou hast no assurance of Christ in thy soule:
how often hast thou been besought to be spiritual and heavenly? Thou hast no assurance of christ in thy soul:
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how oft hast thou beene besought for to get him? Ministers beseech thee every Sabboth, Ministers intreate thee every weeke:
how oft hast thou been besought for to get him? Ministers beseech thee every Sabbath, Ministers entreat thee every Week:
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They breake their braines, and breake their sleepe, and spend their lungs, and all to invent and speake acceptable words to prevaile with your soules:
They break their brains, and break their sleep, and spend their lungs, and all to invent and speak acceptable words to prevail with your Souls:
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with heart-cutting intreaties they beseech you;
with heart-cutting entreaties they beseech you;
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if notwithstanding all this, you will not be intreated to part with your sinnes, rhen it is evident you hate reformation.
if notwithstanding all this, you will not be entreated to part with your Sins, rhen it is evident you hate Reformation.
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If we did not hate a thing, we would doe it, though we were never besought to doe it;
If we did not hate a thing, we would do it, though we were never besought to do it;
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if thou didst not hate a reformation of thy sinnes, thou wouldest have beene reformed without these beseeches: but if beseeches and intreaties cannot woe thee, thou hatest it indeed:
if thou didst not hate a Reformation of thy Sins, thou Wouldst have been reformed without these Beseeches: but if Beseeches and entreaties cannot woe thee, thou Hatest it indeed:
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that is hatred indeede which beseeches cannot reconcile. The Lord Jesus sent his Ministers in his Name;
that is hatred indeed which Beseeches cannot reconcile. The Lord jesus sent his Ministers in his Name;
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we are Gods Embassadours in Christ his stead, we pray you to be reconciled to God.
we Are God's ambassadors in christ his stead, we pray you to be reconciled to God.
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We have besought you by the bloud of Christ, we have intreated you by the Bowells of Gods mercies to become new men:
We have besought you by the blood of christ, we have entreated you by the Bowels of God's Mercies to become new men:
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we beseech you in the Bowells of the Lord Jesus Christ to give over your sinnes.
we beseech you in the Bowels of the Lord jesus christ to give over your Sins.
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We beseech you as you love your soules, give over your sinnes: we beseech you as;
We beseech you as you love your Souls, give over your Sins: we beseech you as;
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you are men, as you know what is what, give over your sinnes:
you Are men, as you know what is what, give over your Sins:
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we beseech you, let the drunkard give over his drunkennesse, the swearer his oathes and blasphemies, the Idolater his Idolatry and wilworship, let the idle talker give over his fruitlesse communication, the covetous person give over his covetousnesse, the secure Christian and lukewarme professor and deadhearted server of God come out of his security and dead-heartednesse, &c. I beseech you by the mercies of God saith Saint Paul, present your bodies a living sacrifice, holy &c. Rom. 12. 1. Sacrifice your tongues unto God we beseech you,
we beseech you, let the drunkard give over his Drunkenness, the swearer his Oaths and Blasphemies, the Idolater his Idolatry and Idol worship, let the idle talker give over his fruitless communication, the covetous person give over his covetousness, the secure Christian and lukewarm professor and deadhearted server of God come out of his security and dead-heartedness, etc. I beseech you by the Mercies of God Says Saint Paul, present your bodies a living sacrifice, holy etc. Rom. 12. 1. Sacrifice your tongues unto God we beseech you,
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and speake holy conference, sacrifice your hearts we beseech you, and use holy meditations;
and speak holy conference, sacrifice your hearts we beseech you, and use holy meditations;
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sacrifice your hares unto God, and suffer not idle language to be spoken in your hearing: we beseech you doe this;
sacrifice your hares unto God, and suffer not idle language to be spoken in your hearing: we beseech you do this;
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yea by all the mercies of Christ, we beseech you as though God did beseech you by us, we pray you in Christ his stead;
yea by all the Mercies of christ, we beseech you as though God did beseech you by us, we pray you in christ his stead;
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and will you not yet? Certainly, you hate the light, if all these beseeches cannot reconcile you;
and will you not yet? Certainly, you hate the Light, if all these Beseeches cannot reconcile you;
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we have besought you that there be no disorders in any of your families, and yet there are:
we have besought you that there be no disorders in any of your families, and yet there Are:
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we have besought you that there be no losse of time in your meetings, that there be no roote of bitternesse in your hearts, and yet there is:
we have besought you that there be no loss of time in your meetings, that there be no root of bitterness in your hearts, and yet there is:
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we have besought you to mende your repentance, and to better your obedience, and to repent of your rotten formality,
we have besought you to mend your Repentance, and to better your Obedience, and to Repent of your rotten formality,
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and to come out of your sandy and quagmire bottomes, and not to content your selves with this beggarly form of religion onely,
and to come out of your sandy and quagmire bottoms, and not to content your selves with this beggarly from of Religion only,
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but as ever you love your soules and would be loved, to get the power of grace: and a thousand more things have we besought you.
but as ever you love your Souls and would be loved, to get the power of grace: and a thousand more things have we besought you.
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Is it done? no, God knowes: all the beseeches and intreaties under heaven have not yet done it.
Is it done? no, God knows: all the Beseeches and entreaties under heaven have not yet done it.
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Now therefore you must needs stand convinced in your consciences, that you hate the light, if all these beseeches cannot bring you to it.
Now Therefore you must needs stand convinced in your Consciences, that you hate the Light, if all these Beseeches cannot bring you to it.
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They must needs be sayd to hate one another, when neither money nor price nor any thing can make freinds. They must needs be said to hate one Another, when neither money nor price nor any thing can make Friends.
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That is inveterate cankerous hatred which can never be outbought, which can never be hired to cease.
That is inveterate cankerous hatred which can never be outbought, which can never be hired to cease.
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I make no question but that the Damosels Master at the first did hate that his Maide should be possessed with a divell:
I make no question but that the Damosels Master At the First did hate that his Maid should be possessed with a Devil:
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but when he saw that it brought him in great gaine, he tooke off his hatred:
but when he saw that it brought him in great gain, he took off his hatred:
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he would then be content that the divell might have stayed in his house, so he might have gained by it:
he would then be content that the Devil might have stayed in his house, so he might have gained by it:
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and therefore we reade that he was angry at the Apostle for dispossesing the divell out of her;
and Therefore we read that he was angry At the Apostle for dispossesing the Devil out of her;
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Act.. 16. 19. It must be a greivous hatred that profit cannot mollifie. Brethren, you know that God offereth you pardon of your sinnes:Act.. 16. 19. It must be a grievous hatred that profit cannot mollify. Brothers, you know that God Offereth you pardon of your Sins:
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he offers you mercy, he offers you a Kingdome, if you will come out of your sinnes.
he offers you mercy, he offers you a Kingdom, if you will come out of your Sins.
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If thou wouldest rather lose father, mother, wife and children, houses and lands, goods and livings, rather then shake hands with such a one as thou art fallen out with, I am sure thou hatest him with a witnesse:
If thou Wouldst rather loose father, mother, wife and children, houses and Lands, goods and livings, rather then shake hands with such a one as thou art fallen out with, I am sure thou Hatest him with a witness:
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and if thou wouldest rather hazard thy owne mercy, hazard the love and favour of God, hazard the Kingdome of heaven, lot Christ goe,
and if thou Wouldst rather hazard thy own mercy, hazard the love and favour of God, hazard the Kingdom of heaven, lot christ go,
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and mercy goe, and heaven goe, ••ther then let thy sinnes g•• ▪ surely thou hatest to be reformed. I will give you a kingdome saith God,
and mercy go, and heaven go, ••ther then let thy Sins g•• ▪ surely thou Hatest to be reformed. I will give you a Kingdom Says God,
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if you will be new men:
if you will be new men:
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I will give thee a Kingdome, if thou will take up Christ his Croffe and be pl••• I will give thee a Kingdome,
I will give thee a Kingdom, if thou will take up christ his Croffe and be pl••• I will give thee a Kingdom,
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if thou wil• walke precisely and circumspectly. But you will not, though you might have a kingdome for it.
if thou wil• walk precisely and circumspectly. But you will not, though you might have a Kingdom for it.
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Repent faith Christ, for the kingdome of heaven is at hand: Math. 3. 2. Repent, and here is a Kingdome a• hand for thee. repent faith christ, for the Kingdom of heaven is At hand: Math. 3. 2. repent, and Here is a Kingdom a• hand for thee.
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Downe with thine old lu•t ▪ thou knowest what I meane, and here is a Kingdome at hand for thee.
Down with thine old lu•t ▪ thou Knowest what I mean, and Here is a Kingdom At hand for thee.
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Repent of your formall repentance, repent of your fashionary prayers, repent of your overly performances of holy duties,
repent of your formal Repentance, Repent of your fashionary Prayers, Repent of your overly performances of holy duties,
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and behold here is a Kingdome for you.
and behold Here is a Kingdom for you.
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Wilt thou hazard the very Kingdome of grace, and of glory, rather then thou wilt steppe out of thy old wont? thou hatest repentance if a Kingdome cannot hire thee to love it.
Wilt thou hazard the very Kingdom of grace, and of glory, rather then thou wilt step out of thy old wont? thou Hatest Repentance if a Kingdom cannot hire thee to love it.
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They must be sayd to hate one another, whom all the dearest love in the world can never •nite and soder together. They must be said to hate one Another, whom all the dearest love in the world can never •nite and solder together.
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Love is able to burst all the hatred in the world if the divell be not in it:
Love is able to burst all the hatred in the world if the Devil be not in it:
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love is more forcible then hatred; and therefore that hatred is most cankerous that love cannot overcome.
love is more forcible then hatred; and Therefore that hatred is most cankerous that love cannot overcome.
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What is so pleasing or delightfull to the •lesh of a man but love may command it? the love of God hath given thee the bloud of his owne Sonne:
What is so pleasing or delightful to the •lesh of a man but love may command it? the love of God hath given thee the blood of his own Son:
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if thou wilt part with thy corruptions, thou mayest have it. That is hatred indeed which the bloud of thy owne Saviour cannot disswade thee from.
if thou wilt part with thy corruptions, thou Mayest have it. That is hatred indeed which the blood of thy own Saviour cannot dissuade thee from.
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The Apostle Peter thought he had used an excellent argument to perswade men to holinesse, when he setteth forth the love of God to us. 1 Pet. 18. 19. For asmuch as you know, that you were not redeemed with corruptible things as silver and gold from your vaine conversation, received by tradition from your fathers:
The Apostle Peter Thought he had used an excellent argument to persuade men to holiness, when he sets forth the love of God to us. 1 Pet. 18. 19. For as as you know, that you were not redeemed with corruptible things as silver and gold from your vain Conversation, received by tradition from your Father's:
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but with the precious bloud of Christ, as of a Lambe undefiled and without spotte. but with the precious blood of christ, as of a Lamb undefiled and without spot.
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What doth Christ give his bloud to thee, to redeeme thee, from thy vaine conversation? hath he given his bloud for thee, that thou shouldest part with thy sinnes, with thy drunkennesse, with thy oathes, thy pride, security, luke warmenesse, earthlinesse, prophanesse, from thy vaine thoughts, thy vaine words,
What does christ give his blood to thee, to Redeem thee, from thy vain Conversation? hath he given his blood for thee, that thou Shouldst part with thy Sins, with thy Drunkenness, with thy Oaths, thy pride, security, lycia warmness, earthliness, profaneness, from thy vain thoughts, thy vain words,
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and thy vaine lusts, and wilt thou not? if God had redeemed us with silver,
and thy vain Lustiest, and wilt thou not? if God had redeemed us with silver,
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and gold, that were but drosse: no, he hath redeemed us with the bloud of his Sonn:
and gold, that were but dross: no, he hath redeemed us with the blood of his Son:
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if now thou wilt part with the bloud of Christ, rather then with thy sinnes that the word of God commands thee to part with,
if now thou wilt part with the blood of christ, rather then with thy Sins that the word of God commands thee to part with,
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how great is thy hatred of the word? Bloud it is necessary to the life of every living creature.
how great is thy hatred of the word? Blood it is necessary to the life of every living creature.
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I am sure the Bloud of Christ is necessary to the life of a Christian;
I am sure the Blood of christ is necessary to the life of a Christian;
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without it, a man can never be washed, nor never be sanctifyed, nor made acceptable to God.
without it, a man can never be washed, nor never be sanctified, nor made acceptable to God.
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That man that will rather part with his bloud, rather then lay downe his hatred of such a one whom he hates, he hates him for ever, he hates him to the death.
That man that will rather part with his blood, rather then lay down his hatred of such a one whom he hates, he hates him for ever, he hates him to the death.
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Thou that rather then thou wilt part with thy evill courses, from those sinnes that Gods word would have thee to give over and forsake, wilt part with the bloud of Christ, I say thou hatest the word,
Thou that rather then thou wilt part with thy evil courses, from those Sins that God's word would have thee to give over and forsake, wilt part with the blood of christ, I say thou Hatest the word,
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and thou hatest a reformation of thy wayes for ever, with an everlasting and damnable hatred.
and thou Hatest a Reformation of thy ways for ever, with an everlasting and damnable hatred.
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That man that had rather be damned then leave his sinnes, that had rather goe to hell, That man that had rather be damned then leave his Sins, that had rather go to hell,
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then be a new creature, he hates the parting with his sinnes, he hates to be a new creature. then be a new creature, he hates the parting with his Sins, he hates to be a new creature.
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It is truth, man is a reasonable creature, and therefore cannot reason so in expresse words,
It is truth, man is a reasonable creature, and Therefore cannot reason so in express words,
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as to say I had rather be damned then to give over my drunkennesse, my lying, my swearing, my lust;
as to say I had rather be damned then to give over my Drunkenness, my lying, my swearing, my lust;
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I had rather goe to hell; then be so pure, and so holy &c.
I had rather go to hell; then be so pure, and so holy etc.
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But every wicked man is so unreasonable in very deed ▪ for the word of God tells that wicked men that live and dye in such sinnes,
But every wicked man is so unreasonable in very deed ▪ for the word of God tells that wicked men that live and die in such Sins,
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1117
and such sinnes, shall be damned; yet, they will not give over their sinnes. Doth not your owne conscience tell you, that as long as you pray no better,
and such Sins, shall be damned; yet, they will not give over their Sins. Does not your own conscience tell you, that as long as you pray no better,
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as long as you walke no better in your profession, God abhors you, and all that you doe,
as long as you walk no better in your profession, God abhors you, and all that you do,
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and will damne you? doth not thy conscience tell thee, that yet thou hast no assurance of salvation, that as yet Jesus Christ was never given to thee, that as yet you never had the Spirit of Christ to kill sinne in you? if that thou wilt goe on in thy sinnes,
and will damn you? does not thy conscience tell thee, that yet thou hast no assurance of salvation, that as yet jesus christ was never given to thee, that as yet you never had the Spirit of christ to kill sin in you? if that thou wilt go on in thy Sins,
cc vmb vvi pn22? vdz xx po21 n1 vvb pno21, cst av pns21 vh2 dx n1 pp-f n1, cst c-acp av np1 np1 vbds av-x vvn p-acp pno21, cst c-acp av pn22 av-x vhd dt n1 pp-f np1 pc-acp vvi n1 p-acp pn22? cs cst pns21 vm2 vvi a-acp p-acp po21 n2,
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and not get Christ and his Spirit into thy heart, as the word of God commandeth thee,
and not get christ and his Spirit into thy heart, as the word of God commands thee,
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and thy owne conscience perswadeth thee:
and thy own conscience Persuadeth thee:
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I say if yet thou wilt goe on in thy sinnes, then thou choosest to be damned rather then to part with sinne.
I say if yet thou wilt go on in thy Sins, then thou choosest to be damned rather then to part with sin.
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Doe we not say such a rogue will be hanged, that such a hasty furious man will undoe himselfe? doe we not say of a rebellious child that he will be disinherited? not that any man reasons so in words, I will doe thus and thus and undoe my selfe, I will steale and be hanged, I will be a rebellious childe and be disinherited, I will goe on in my sinnes, let the world say what it will, and be damned.
Do we not say such a rogue will be hanged, that such a hasty furious man will undo himself? do we not say of a rebellious child that he will be disinherited? not that any man Reasons so in words, I will do thus and thus and undo my self, I will steal and be hanged, I will be a rebellious child and be disinherited, I will go on in my Sins, let the world say what it will, and be damned.
vdb pns12 xx vvi d dt n1 vmb vbi vvn, cst d dt j j n1 vmb vvi px31? vdb pns12 xx vvi pp-f dt j n1 cst pns31 vmb vbi vvn? xx cst d n1 n2 av p-acp n2, pns11 vmb vdi av cc av cc vvi po11 n1, pns11 vmb vvi cc vbi vvn, pns11 vmb vbi dt j n1 cc vbi vvn, pns11 vmb vvi a-acp p-acp po11 n2, vvb dt n1 vvb r-crq pn31 vmb, cc vbi vvn.
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But, when a man knowes that the wages of sinne is death, that the end of drunkennesse, of swearing, of lying, of pride, security, hypocrisie, formality in religion &c. is death;
But, when a man knows that the wages of sin is death, that the end of Drunkenness, of swearing, of lying, of pride, security, hypocrisy, formality in Religion etc. is death;
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When a man knowes that the end of that sinne which he lives in is damnation, and yet will goe on in those sinnes, he wills to be damned.
When a man knows that the end of that sin which he lives in is damnation, and yet will go on in those Sins, he wills to be damned.
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Ezek. 18. 31. Turne you, turne you, why will you dye O ye house of Israel? why? were any so madde as to be willing to dye, to perish for ever? yet sayth the Prophet,Ezekiel 18. 31. Turn you, turn you, why will you die Oh you house of Israel? why? were any so mad as to be willing to die, to perish for ever? yet say the Prophet,
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why will you dye, as if he should say why will you sinne? that man that wills to sin, he wills to be damned;
why will you die, as if he should say why will you sin? that man that wills to since, he wills to be damned;
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that man that will be damned rather then part with his sinne, that man loves sinne for ever, and so hates the light.
that man that will be damned rather then part with his sin, that man loves sin for ever, and so hates the Light.
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Beloved, be ashamed to carry so many plague tokens upon your hearts, so many sinnes in your soules,
beloved, be ashamed to carry so many plague tokens upon your hearts, so many Sins in your Souls,
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so many oppositions and rebellions against the word.
so many oppositions and rebellions against the word.
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That man that hates and rebells against the word, can never be saved by the word.
That man that hates and rebels against the word, can never be saved by the word.
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You that have had the preaching of the word, looke that you give way to it;
You that have had the preaching of the word, look that you give Way to it;
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take heed that you withstand not the breath of it.
take heed that you withstand not the breath of it.
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I could tell you one thing, and I pray God to send it home to your hearts:
I could tell you one thing, and I pray God to send it home to your hearts:
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commonly when God sends his word to a people, those that are wrought upon, for the most part are wrought upon at the beginning:
commonly when God sends his word to a people, those that Are wrought upon, for the most part Are wrought upon At the beginning:
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generally it is so, I will give you a convincing place for it:
generally it is so, I will give you a convincing place for it:
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Acts. 13. 48. And when the Gentiles heard this, they glorified the word of the Lord: Acts. 13. 48. And when the Gentiles herd this, they glorified the word of the Lord:
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and as many as were ordained to eternall life, beleeved.
and as many as were ordained to Eternal life, believed.
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Paul and Barnabas were come to Antioch, and had preached one Sabboth day, and now had preached another:Paul and Barnabas were come to Antioch, and had preached one Sabbath day, and now had preached Another:
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The Gentiles glorified the word of the Lord: and as many as were ordained to eternall life, beleeved; The Gentiles glorified the word of the Lord: and as many as were ordained to Eternal life, believed;
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as if he had said, all that were ordained to eternall life, beleeved at those Sermons;
as if he had said, all that were ordained to Eternal life, believed At those Sermons;
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as if he should say againe, all that beleeved not at these two Sermons, were reprobates.
as if he should say again, all that believed not At these two Sermons, were Reprobates.
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Those that did belong to God, they did beleeve, and hearkened to the preaching of the word to them, on those two Sabboths;
Those that did belong to God, they did believe, and harkened to the preaching of the word to them, on those two Sabbaths;
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All that were ordained to life ▪ they beleeved at these two Sermons:All that were ordained to life ▪ they believed At these two Sermons:
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the rest that beleeved not, are branded and marked out for despisers and wonderers, Heare O despisers, and wonder and perish, &c. Agree with thine Adversary, whilest thou art in the way.
the rest that believed not, Are branded and marked out for despisers and wonderers, Hear Oh despisers, and wonder and perish, etc. Agree with thine Adversary, whilst thou art in the Way.
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Math. 5. Beloved, you are now in the way of salvation: your Adversary is the Lord himselfe, till he be reconciled unto you;Math. 5. beloved, you Are now in the Way of salvation: your Adversary is the Lord himself, till he be reconciled unto you;
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you are in the way while you are under the preaching of the word: you know not how soone God may take you out of the way:
you Are in the Way while you Are under the preaching of the word: you know not how soon God may take you out of the Way:
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you know not how soone God may take his word away:
you know not how soon God may take his word away:
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or, if that continue, yet he may withdraw his Spirit ▪ and then, if God once take away his Spirit,
or, if that continue, yet he may withdraw his Spirit ▪ and then, if God once take away his Spirit,
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then you may seeke to be converted, but shall never finde it; you may seeke for grace, but shall never get it:
then you may seek to be converted, but shall never find it; you may seek for grace, but shall never get it:
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you may seeke for Christ, but never obtaine him;
you may seek for christ, but never obtain him;
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if men stand out against the Word and Spirit of Christ, while it is beating upon their hearts,
if men stand out against the Word and Spirit of christ, while it is beating upon their hearts,
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and offering them grace, then Christ will be a swift witnesse against them. Malach. 3. 5. Doth Christ come to thee? now obey, now beleeve, now give over thy sinnes.
and offering them grace, then christ will be a swift witness against them. Malachi 3. 5. Does christ come to thee? now obey, now believe, now give over thy Sins.
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Doth he bid thee now repent? &c. O give way to the Words of Christ, give way to the Spirit of Christ; otherwise, Christ will come swiftly:
Does he bid thee now Repent? etc. Oh give Way to the Words of christ, give Way to the Spirit of christ; otherwise, christ will come swiftly:
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I will be a swift witnesse. I tell you, the Covenant of grace will not stay long:
I will be a swift witness. I tell you, the Covenant of grace will not stay long:
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God is about to put up his wares. When no Customers come, the Merchant puts up his wares;
God is about to put up his wares. When no Customers come, the Merchant puts up his wares;
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so God will even close up all his graces; then Preachers may preach, but none shall be converted:
so God will even close up all his graces; then Preachers may preach, but none shall be converted:
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People may heare, but none shall be converted: People may heare, but never be turned; which the Lord deny from ever being amongst us;
People may hear, but none shall be converted: People may hear, but never be turned; which the Lord deny from ever being among us;
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therefore, while it is called to day, hearken, and the Feare of God be with you. FINIS.
Therefore, while it is called to day, harken, and the fear of God be with you. FINIS.
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GODS IMPARTIALITY.
GOD'S IMPARTIALITY.
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ESAY 42. 24. Who gave Jacob to the spoile and Israel to the Robbers? Did not I the Lord.
ISAIAH 42. 24. Who gave Jacob to the spoil and Israel to the Robbers? Did not I the Lord.
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THE Lord in this Chapter by the Prophet Isaiah doth foretell heavy things against the people;
THE Lord in this Chapter by the Prophet Isaiah does foretell heavy things against the people;
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and by the way marke the Lords dealings, he ever gives warning before he sends any plagues: he lightens before he thunders;
and by the Way mark the lords dealings, he ever gives warning before he sends any plagues: he lightens before he Thunders;
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that the people might not say they did not heare of it, and and that the wicked might be the more inexcusable,
that the people might not say they did not hear of it, and and that the wicked might be the more inexcusable,
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and that the godly might make an Arke to save themselves in. These words containe in them five severall things.
and that the godly might make an Ark to save themselves in. These words contain in them five several things.
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First, the Author of this destruction or judgement. Secondly, the Causes of it. Thirdly, the Judgement it selfe.
First, the Author of this destruction or judgement. Secondly, the Causes of it. Thirdly, the Judgement it self.
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Fourthly, Who they were on whom this Judgement was inflicted. Fifthly, The effects of it. Now by Gods permission I will open these words in order unto you.
Fourthly, Who they were on whom this Judgement was inflicted. Fifthly, The effects of it. Now by God's permission I will open these words in order unto you.
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And for the first, the Author of it. It is laid downe by question and answer.
And for the First, the Author of it. It is laid down by question and answer.
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Question, Who gave Jacob to the spoyle, and Israel to the robbers?
Question, Who gave Jacob to the spoil, and Israel to the robbers?
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Answer, Did not I the Lord? was it not I the mighty God, which am able to order every thing according to my owne will.
Answer, Did not I the Lord? was it not I the mighty God, which am able to order every thing according to my own will.
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But indeed we are ready to ascribe things to chance and fortune and lot;
But indeed we Are ready to ascribe things to chance and fortune and lot;
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to prevent this saies God, who did these and these things? did not I the Lord?
to prevent this Says God, who did these and these things? did not I the Lord?
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Now, by Jacob and Israel is meant the people of the Jewes, which were called by the name of Jacob. For, his peculiar people, when they sinned, he gave them over.
Now, by Jacob and Israel is meant the people of the Jews, which were called by the name of Jacob. For, his peculiar people, when they sinned, he gave them over.
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God •ais, who gave this people of mine to the enemies? did not I the Lord? therefore God he is the Author of all punishment.
God •ais, who gave this people of mine to the enemies? did not I the Lord? Therefore God he is the Author of all punishment.
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Secondly, the Cause why the Lord did this:
Secondly, the Cause why the Lord did this:
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for, some might say, why did the Lord overthrow this people, whom he did so tenderly respect for his, which were as the apple of his eye,
for, Some might say, why did the Lord overthrow this people, whom he did so tenderly respect for his, which were as the apple of his eye,
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and the strength of his right arme? because they sinned against the Lord, and would not walke in his waies. He sets downe the Causes.
and the strength of his right arm? Because they sinned against the Lord, and would not walk in his ways. He sets down the Causes.
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First, in generall, they have sinned.
First, in general, they have sinned.
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Secondly, in particular, they would not walke in his way, nor be obedient to his Lawes.
Secondly, in particular, they would not walk in his Way, nor be obedient to his Laws.
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Thirdly, here is the Judgement it selfe, therefore hath he powred upon them the fiercenesse of his anger, the strength of the Battell and fire round about them.
Thirdly, Here is the Judgement it self, Therefore hath he poured upon them the fierceness of his anger, the strength of the Battle and fire round about them.
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He calleth it the anger of the Lord: not of a King, or of a great man,
He calls it the anger of the Lord: not of a King, or of a great man,
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but the anger of the Lord, the fury of his anger: shewing the extremity of it he doth not say that God doth drop downe his anger;
but the anger of the Lord, the fury of his anger: showing the extremity of it he does not say that God does drop down his anger;
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but, he poures out the fury of his indignation. Moreover he saith, the strength of battell;
but, he pours out the fury of his Indignation. Moreover he Says, the strength of battle;
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the Lord commeth like an armed man to fight against them, and to destroy them,
the Lord comes like an armed man to fight against them, and to destroy them,
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as men in warres doe when they s•ay both young and old, and make no bones of it,
as men in wars do when they s•ay both young and old, and make no bones of it,
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and are glad when they have done it; And, as an armed man to slay them;
and Are glad when they have done it; And, as an armed man to slay them;
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so likewise, he hath set a fire round about them ▪ the Lord hath inclosed them in with indignation,
so likewise, he hath Set a fire round about them ▪ the Lord hath enclosed them in with Indignation,
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so that they could see no way to get out of it, or to escape it.
so that they could see no Way to get out of it, or to escape it.
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So then this shews the unavo•dablenesse of Gods Judgements.
So then this shows the unavo•dablenesse of God's Judgments.
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Fourthly, who were these that were destroyed? Jacob and Israel, a praying and a professing and a fasting people.
Fourthly, who were these that were destroyed? Jacob and Israel, a praying and a professing and a fasting people.
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Fifthly, the effect of all this, how it did worke upon them. Yet, saith the Lord, they know it not, neither lay it to heart.
Fifthly, the Effect of all this, how it did work upon them. Yet, Says the Lord, they know it not, neither lay it to heart.
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Oh Lord, what monstrous stupidity is this! though God did doe it; in his anger too;
O Lord, what monstrous stupidity is this! though God did doe it; in his anger too;
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yet this poore Nation saw it not, neither regarded it, till the plague came;
yet this poor nation saw it not, neither regarded it, till the plague Come;
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and when it came, they never laid it to heart, neither were they humbled by it,
and when it Come, they never laid it to heart, neither were they humbled by it,
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but did beare the plague, and afterwards went downe into hell, and never minded it. Even so, beloved, stands the case with us;
but did bear the plague, and afterwards went down into hell, and never minded it. Even so, Beloved, Stands the case with us;
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The Lord plagues us, and we see it not: his anger burnes round about us, and the fiercenesse of his wrath sustaineth to battell:
The Lord plagues us, and we see it not: his anger burns round about us, and the fierceness of his wrath sustaineth to battle:
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and yet we perceive it not. From the first of these observe: namely, That God is the author of all plagues and judgements that befall a Nation.
and yet we perceive it not. From the First of these observe: namely, That God is the author of all plagues and Judgments that befall a nation.
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It was he that drowned the old world, and delivered the Children of Israel to the spoylers.
It was he that drowned the old world, and Delivered the Children of Israel to the spoilers.
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Shall there be any evill in the City, and the Lord hath not done it? saith Amos in his third chap. and 6 verse.
Shall there be any evil in the city, and the Lord hath not done it? Says Amos in his third chap. and 6 verse.
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From whence, observe this, That God ordaines all punishments before they come.
From whence, observe this, That God ordains all punishments before they come.
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Acts. 4. 28. for to doe whatsoever thy hand and counsell determined before to be done.Acts. 4. 28. for to do whatsoever thy hand and counsel determined before to be done.
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And as God ordaineth all things before they come; so he ordereth them and the time when they shall come;
And as God ordaineth all things before they come; so he Ordereth them and the time when they shall come;
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and they cannot come one moment of time before the Lord would have them.
and they cannot come one moment of time before the Lord would have them.
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The Jewes could not lay hold on our Saviour, because his houre was not yet come.
The Jews could not lay hold on our Saviour, Because his hour was not yet come.
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John. 8. 50. The wicked cannot pull downe punishments upon a Nation when they will; As its he ordaineth them:John. 8. 50. The wicked cannot pull down punishments upon a nation when they will; As its he ordaineth them:
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and the time when; so thirdly, he doth appoint them how long they shall lie upon men.
and the time when; so Thirdly, he does appoint them how long they shall lie upon men.
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Revel. 2. 10. There the Lord had appointed the Church of Smyrna ten dayes tribulation; and there is measured how much God appointes us.Revel. 2. 10. There the Lord had appointed the Church of Smyrna ten days tribulation; and there is measured how much God appoints us.
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The devill could goe no further then his commission in afflicting Job. As he doth order all,
The Devil could go no further then his commission in afflicting Job. As he does order all,
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so he doth order all for the good of his people, and for the confusion of his enemies;
so he does order all for the good of his people, and for the confusion of his enemies;
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all things worke for the good of those that feare God, and for the hardening and overthrowing of the enemies of the Church that are incorrigible.
all things work for the good of those that Fear God, and for the hardening and overthrowing of the enemies of the Church that Are incorrigible.
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This may stay and comfort the hearts of Gods Children, in any heavie crosse that befalls them.
This may stay and Comfort the hearts of God's Children, in any heavy cross that befalls them.
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Is God the orderer and disposer of all? then this may comfort thy soul O thou poore childe of God;
Is God the orderer and disposer of all? then this may Comfort thy soul Oh thou poor child of God;
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I say comfort thy soul with this, that the Lord is the temperer of all things,
I say Comfort thy soul with this, that the Lord is the temperer of all things,
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and the Physician that stands by and sees how many drammes the Apothecary putteth in. The devill indeed may afflict thee, and wicked men may punish thee;
and the physician that Stands by and sees how many drammes the Apothecary putteth in. The Devil indeed may afflict thee, and wicked men may Punish thee;
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but thou shalt have no more then the Lord sees good for thee.
but thou shalt have no more then the Lord sees good for thee.
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Therefore though thine enemies take thee and kill thee, and Rabshekah raile on thee, and Bonner burne thee,
Therefore though thine enemies take thee and kill thee, and Rabshekah rail on thee, and Bonner burn thee,
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yet the Lord is a sweete loving Father, and ordereth all things, and cannot finde in his heart to hurt thee.
yet the Lord is a sweet loving Father, and Ordereth all things, and cannot find in his heart to hurt thee.
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Though they be the Instruments, yet God he is the Author, and hath appointed how long and how much and for what they shall afflict thee.
Though they be the Instruments, yet God he is the Author, and hath appointed how long and how much and for what they shall afflict thee.
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Therefore though the sword finde thee, and faggot come: yea though thou beest banished or sawne asunder, yet the Lord ordereth all things:
Therefore though the sword find thee, and faggot come: yea though thou Best banished or sawn asunder, yet the Lord Ordereth all things:
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and though he correct thee, yet he cannot finde in his heart to hurt thee.
and though he correct thee, yet he cannot find in his heart to hurt thee.
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Therefore he saith to the sword and to the plague as David said to Jacob, have a care of my deare sonne:
Therefore he Says to the sword and to the plague as David said to Jacob, have a care of my deer son:
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onely subdue the rebell ▪ but doe not hurt my sonne. So saith God, use my servants kindly for my sake:
only subdue the rebel ▪ but do not hurt my son. So Says God, use my Servants kindly for my sake:
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onely bring under their proud hearts, but doe not hurt them.
only bring under their proud hearts, but do not hurt them.
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Therefore have an eye to Gods love, and let faith in him over-rule thy heart in spite of all that can come against thee.
Therefore have an eye to God's love, and let faith in him overrule thy heart in spite of all that can come against thee.
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This may terrifie the hearts of all wicked men that are out of Gods favour. This may terrify the hearts of all wicked men that Are out of God's favour.
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Is God the Author of all punishments ▪ then this may make their haire to stand upright upon their heads.
Is God the Author of all punishments ▪ then this may make their hair to stand upright upon their Heads.
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That God whom thou hatest, is the punisher of thee: even he whose-Sonne thou despiest, and whose Sabbaths thou prophanest;
That God whom thou Hatest, is the punisher of thee: even he whose-Sonne thou despiest, and whose Sabbaths thou profanest;
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He is able if his wrath be kindled, to consume thee in a moment.
He is able if his wrath be kindled, to consume thee in a moment.
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Oh, if thou haddest not an adamant heart, this would daunt it, and dissolve it into teares of bloud.
O, if thou Hadst not an adamant heart, this would daunt it, and dissolve it into tears of blood.
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God will infinitely punish thee, who is a consuming fire:
God will infinitely Punish thee, who is a consuming fire:
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but if thou wilt not be daunted, there is nothing but fearefull looking for of fire and brimstone for ever in hell.
but if thou wilt not be daunted, there is nothing but fearful looking for of fire and brimstone for ever in hell.
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When God punisheth his children, it is in mercie:
When God Punisheth his children, it is in mercy:
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but to the wicked his wrath is punishments, and his Judgements is anger and great wrath:
but to the wicked his wrath is punishments, and his Judgments is anger and great wrath:
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and therefore when he punisheth thee, thou mayest say a just Judge brandeth me in the hand.
and Therefore when he Punisheth thee, thou Mayest say a just Judge brandeth me in the hand.
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Is it so? Then when Calamities come, let us not so much stand upon men, or upon the helpe of them:
Is it so? Then when Calamities come, let us not so much stand upon men, or upon the help of them:
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but let us looke to God as David did: it may be the Lord sent Shimei to raile on me;
but let us look to God as David did: it may be the Lord sent Shimei to rail on me;
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and so did Job, the Lord gives, and the Lord hath taken away. The Caldeans did it: but they were Gods Instruments.
and so did Job, the Lord gives, and the Lord hath taken away. The Chaldaeans did it: but they were God's Instruments.
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We should not doe as doggs that gnaw the stones that are throwne at them. God takes stones as it were, and throweth them upon mens heads:
We should not do as Dogs that gnaw the stones that Are thrown At them. God Takes stones as it were, and throweth them upon men's Heads:
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and sometimes whips them by wicked men.
and sometime whips them by wicked men.
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Now, the wicked are but Gods rod, and when he hath scourged thee, he will cast the rod into the fire.
Now, the wicked Are but God's rod, and when he hath scourged thee, he will cast the rod into the fire.
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Therefore goe unto the Lord, make peace with him, and he will remove it. The wicked I confesse are in fault, but God is the Author of all:
Therefore go unto the Lord, make peace with him, and he will remove it. The wicked I confess Are in fault, but God is the Author of all:
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and he will deliver you in his good time.
and he will deliver you in his good time.
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Secondly, wherefore will God deale thus with Israel, because they have sinned with a rebellious spirit, not by infirmity but in disobedience? Whence you may learne this point of Instruction, That sinne and disobedience against Gods Law is that which brings downe punishments and judgements upon a Nation or a people or Church.
Secondly, Wherefore will God deal thus with Israel, Because they have sinned with a rebellious Spirit, not by infirmity but in disobedience? Whence you may Learn this point of Instruction, That sin and disobedience against God's Law is that which brings down punishments and Judgments upon a nation or a people or Church.
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Sinne is the brooder and hatcher of all judgments, and the very spawne of all punishments.
Sin is the brooder and hatcher of all Judgments, and the very spawn of all punishments.
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Ah, this sinne and disobedience, and willfull rebellion against God, it will bring sw•rd and famine amongst us,
Ah, this sin and disobedience, and wilful rebellion against God, it will bring sw•rd and famine among us,
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and let in the enemie, and send out God from amongst us, and stoppe the mouthes of his Ministers, and breake off the Parliament.
and let in the enemy, and send out God from among us, and stop the mouths of his Ministers, and break off the Parliament.
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Another cause why God sends punishments amongst us, is this, because Kings will not be subject to the Lawes of God, another cause why God sends punishments among us, is this, Because Kings will not be Subject to the Laws of God,
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and Queenes will doe what they list:
and Queens will do what they list:
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when Bishops and all people will have elbow roome to doe that which seemes good in their owne eyes:
when Bishops and all people will have elbow room to do that which seems good in their own eyes:
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as giving toleration for the prophanation of Gods Sabb•ths, that the people may dishonour the Lord, and runne headlong to hell:
as giving toleration for the profanation of God's Sabb•ths, that the people may dishonour the Lord, and run headlong to hell:
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this and such like, sets up wickednesse, and brings the wrath of God upon us,
this and such like, sets up wickedness, and brings the wrath of God upon us,
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and his vengeance upon our Land and Kingdome, when thus sinne gets the upper hand and day of the word,
and his vengeance upon our Land and Kingdom, when thus sin gets the upper hand and day of the word,
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for which I cannot chuse but pittie our poore Land, neither could you doe lesse if your hearts were not as hard as an adamant, and your eyes glued together.
for which I cannot choose but pity our poor Land, neither could you do less if your hearts were not as hard as an adamant, and your eyes glued together.
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Ah poore Nation, now thou liest a bleeding and drawing to an end, and the bell now tolls for this Nation,
Ah poor nation, now thou liest a bleeding and drawing to an end, and the bell now tolls for this nation,
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and the Lord is a going from this Land:
and the Lord is a going from this Land:
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and her punishments and judgments are comming on apace, so that all Nations may say, Wherefore hath the Lord done this unto this Land, what meaneth the heat of his anger? then shall men say, they have forsaken the Covenant of the Lord God of their Fathers, and served other Gods. Judges.
and her punishments and Judgments Are coming on apace, so that all nations may say, Wherefore hath the Lord done this unto this Land, what means the heat of his anger? then shall men say, they have forsaken the Covenant of the Lord God of their Father's, and served other God's Judges.
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4. 2. When they forgatte the Lord their God, then he sold them into the hand of Jabin King of Canaan: this was the ground why the Lord drowned the old world.
4. 2. When they forgat the Lord their God, then he sold them into the hand of Jabin King of Canaan: this was the ground why the Lord drowned the old world.
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Genes. 6. 12. because they had corrupted all their waies; this was the cause why the Lord burned S•dome and Gomorrah with wild-fire from heaven:Genesis. 6. 12. Because they had corrupted all their ways; this was the cause why the Lord burned S•dome and Gomorrah with wildfire from heaven:
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this was the cause the Lord destroyed Jerusalem forty yeares after Christ, because they would have none of the offers of Christ, and of grace and mercie. And thus much for proofe.
this was the cause the Lord destroyed Jerusalem forty Years After christ, Because they would have none of the offers of christ, and of grace and mercy. And thus much for proof.
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Good Lord, what a poore weake Land have we!
Good Lord, what a poor weak Land have we!
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if sinne and rebellion be the cause of all punishments, then in what a poore case is England? how weake are we? our hearts may shake within us,
if sin and rebellion be the cause of all punishments, then in what a poor case is England? how weak Are we? our hearts may shake within us,
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and our knees may knock together to consider of it, having so many sinnes of all sorts, of all degrees,
and our knees may knock together to Consider of it, having so many Sins of all sorts, of all Degrees,
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and committed with so high a hand, and in most fearefull manner.
and committed with so high a hand, and in most fearful manner.
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We are sicke from the Crowne of the head to the soale of the feete, there is no soundnesse in us:
We Are sick from the Crown of the head to the Soale of the feet, there is no soundness in us:
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we are sicke in head, sicke in heart, sicke in stomacke; we have had peace, and that hath surfeited us:
we Are sick in head, sick in heart, sick in stomach; we have had peace, and that hath surfeited us:
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and now we have gotten the plurisie, and nothing but letting of bloud will cure us.
and now we have got the pleurisy, and nothing but letting of blood will cure us.
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God grant the Lord let us bloud in our hearts also:
God grant the Lord let us blood in our hearts also:
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God must purge and physicke us, and fetch out the drosse which we have gathered by our disobedience.
God must purge and physic us, and fetch out the dross which we have gathered by our disobedience.
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If sin and rebellion will doe it, we have given God cause enough so to plague us.
If since and rebellion will do it, we have given God cause enough so to plague us.
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Is it so? Then we see who are the greatest traytors in the Kingdome, and what they are that pull downe punishments upon a Kingdome;
Is it so? Then we see who Are the greatest Traitors in the Kingdom, and what they Are that pull down punishments upon a Kingdom;
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they are disobedient rebells and traytors, full of sinne.
they Are disobedient rebels and Traitors, full of sin.
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I protest the greatest traytors King Charles hath this day, are the prophaners of Gods Sabboths,
I protest the greatest Traitors King Charles hath this day, Are the profaners of God's Sabbaths,
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and such as doe give liberty to prophane them, and to sweare and be drunke: these are the plague sores of this Kingdome, and bring downe heavie judgements upon us;
and such as do give liberty to profane them, and to swear and be drunk: these Are the plague sores of this Kingdom, and bring down heavy Judgments upon us;
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yea, of what place or dignity soever they be.
yea, of what place or dignity soever they be.
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It is not onely poore drunkards, but silver and velvet Coate drunkards, even the Lordly men of this Kingdome, who give libertie to sinne:
It is not only poor drunkards, but silver and velvet Coat drunkards, even the Lordly men of this Kingdom, who give liberty to sin:
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for the greater the men are, the greater are their sinnes, and they are the most dangerous,
for the greater the men Are, the greater Are their Sins, and they Are the most dangerous,
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even as great Cut-purses doe more harme then little ones;
even as great Cutpurses do more harm then little ones;
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for as Haman was hanged before the Jewes saw good daies, and the seven sonnes of Saul were slaine before they could have any peace in Israel: So while these rebells be not hanged, what peace can be expected? while Jonah was in the ship, there could be no qu•etnesse:
for as Haman was hanged before the Jews saw good days, and the seven Sons of Saul were slain before they could have any peace in Israel: So while these rebels be not hanged, what peace can be expected? while Jonah was in the ship, there could be no qu•etnesse:
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so whilst these rebells and vile wretches live and have favour, and are respected, and goe on still unpunished, they are in the Land,
so while these rebels and vile wretches live and have favour, and Are respected, and go on still unpunished, they Are in the Land,
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as Jonah was in the shippe: and so long there can be no quietnesse in the Land.
as Jonah was in the ship: and so long there can be no quietness in the Land.
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One Achan did plague a whole Land ▪ but here are many Achans in this Land. Oh poore Land;
One achan did plague a Whole Land ▪ but Here Are many Achans in this Land. O poor Land;
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thou art wonderfully laden by every ungodly person, both in Countrey and City.
thou art wonderfully laden by every ungodly person, both in Country and city.
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O let us begge of God that these may be hanged and dispatched, or that God would turne their hearts.
O let us beg of God that these may be hanged and dispatched, or that God would turn their hearts.
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Is it so, that sinne is the brooder of all punishments? O then let it teach every one of us to s•t heart and hand and all to worke, to joyne all our forces of prayers and teares against these enemies,
Is it so, that sin is the brooder of all punishments? O then let it teach every one of us to s•t heart and hand and all to work, to join all our forces of Prayers and tears against these enemies,
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and labour for the reformation of these.
and labour for the Reformation of these.
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When Jonas was in the shippe, the Marriners, came about him and asked him, from whence comest thou? So if ever we would see good dayes, we must joyne our prayers and all our powers against our sinnes and the sinnes of others.
When Jonah was in the ship, the Mariners, Come about him and asked him, from whence Comest thou? So if ever we would see good days, we must join our Prayers and all our Powers against our Sins and the Sins of Others.
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When the Philistins saw that the Arke was the cause of the punishments that befell them,
When the philistines saw that the Ark was the cause of the punishments that befell them,
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then they never rested till they had sent it away;
then they never rested till they had sent it away;
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so let us ship and packe away our sinnes, if ever we would have our punishments removed from us.
so let us ship and pack away our Sins, if ever we would have our punishments removed from us.
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Say, Oh mine enemie, have I found thee, thou art the enemie of King, and Countrey,
Say, O mine enemy, have I found thee, thou art the enemy of King, and Country,
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and Parliament, and Gospell, and, thou art he that brake the last Parliament, thou art he that lost the day at the Isle of Ree, thou art he that sent so many poore Rochellers to the grave with famine,
and Parliament, and Gospel, and, thou art he that brake the last Parliament, thou art he that lost the day At the Isle of Ree, thou art he that sent so many poor Rochellers to the grave with famine,
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and thou art he that makes division betweene Kings and Commons. The Lord give us power and courage:
and thou art he that makes division between Kings and Commons. The Lord give us power and courage:
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for if ever we had neede, now we have;
for if ever we had need, now we have;
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and let us bestirre our selves, and pray that God would be pleased to stirre up the heart of the King and other Magistrates against these sinnes.
and let us Bestir our selves, and pray that God would be pleased to stir up the heart of the King and other Magistrates against these Sins.
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O that Magistrates in their places, would set their hearts and hands against all these sinnes;
O that Magistrates in their places, would Set their hearts and hands against all these Sins;
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but light execution is done, and most Magistrates stand for ciphers in their places, and onely take up a roome, and doe nothing.
but Light execution is done, and most Magistrates stand for ciphers in their places, and only take up a room, and do nothing.
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We cannot draw them with all the arguments we can use to punish these sinnes. We have cause to mourne:
We cannot draw them with all the Arguments we can use to Punish these Sins. We have cause to mourn:
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for they stand like scare-Crowes, with a peice in their hands, but never shoote: and the birds may picke the straws from their heads; so that Magistrates doe nothing.
for they stand like scare-Crowes, with a piece in their hands, but never shoot: and the Birds may pick the straws from their Heads; so that Magistrates do nothing.
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But to you I speake that are Chiefe in Townes, and chiefe Officers:
But to you I speak that Are Chief in Towns, and chief Officers:
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you should all joyne hand in hand and heart in heart to pull downe these al•houses, hell-houses,
you should all join hand in hand and heart in heart to pull down these al•houses, hellhouses,
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and nurseries of the devill, and to supplant wickednesse. We must not be one for them, and another against them:
and nurseries of the Devil, and to supplant wickedness. We must not be one for them, and Another against them:
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for in so doing, we shall never see good dayes.
for in so doing, we shall never see good days.
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And you Gentlemen, where are your hearts and hands against them? when did you ever speak or write against them? when did you ever set foot in striving to have them supprest? men stand with their fingers in their mouthes,
And you Gentlemen, where Are your hearts and hands against them? when did you ever speak or write against them? when did you ever Set foot in striving to have them suppressed? men stand with their fingers in their mouths,
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and their hands in their pockets, and dare not stand for God and good causes. The Lord be mercifull unto us:
and their hands in their pockets, and Dare not stand for God and good Causes. The Lord be merciful unto us:
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we doe not joyne our forces, prayers and powers that we can make for Gods glory.
we do not join our forces, Prayers and Powers that we can make for God's glory.
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Oh that the Lord would be pleased to put his Spirit into our hearts, that we may be all of one minde.
O that the Lord would be pleased to put his Spirit into our hearts, that we may be all of one mind.
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So you Gentlemen, in your places, and we Ministers in our places, and all of us, we are with all the strength and courage and mettle that the Lord hatth put into us, to crie,
So you Gentlemen, in your places, and we Ministers in our places, and all of us, we Are with all the strength and courage and mettle that the Lord hatth put into us, to cry,
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and pray, and preach downe sinne. And all you Masters and Dames, you are to reforme your Families:
and pray, and preach down sin. And all you Masters and Dams, you Are to reform your Families:
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for these sinnes bring downe punishments upon the Land. Therefore labour to finde out the wickednes of your Families,
for these Sins bring down punishments upon the Land. Therefore labour to find out the wickedness of your Families,
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and admonish them, and reprove them plainely, and shew them from Gods word the punishments that are due to them.
and admonish them, and reprove them plainly, and show them from God's word the punishments that Are due to them.
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If you would doe these things, then there might be something done:
If you would do these things, then there might be something done:
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and if reproofe and admonishment will not serve the turne, then expell them and banish them,
and if reproof and admonishment will not serve the turn, then expel them and banish them,
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as Abraham did Hagar and Ismael. You Christians, mourne for your sinnes, and joyne your hearts and prayers against the sinnes of the place where you live.
as Abraham did Hagar and Ishmael. You Christians, mourn for your Sins, and join your hearts and Prayers against the Sins of the place where you live.
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If any house be on fire, others will come with water to quench it as if it were their owne:
If any house be on fire, Others will come with water to quench it as if it were their own:
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so here is a flame of fire kindled in this Kingdome of England, and the wrath of God is like wild fire comming downe upon us from heaven:
so Here is a flame of fire kindled in this Kingdom of England, and the wrath of God is like wild fire coming down upon us from heaven:
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therefore let every one of us bring some water or other to quench this fire that is round about us in every place, and almost upon all hearts.
Therefore let every one of us bring Some water or other to quench this fire that is round about us in every place, and almost upon all hearts.
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Let every man sweepe his owne doore, and the streetes will be cleane;
Let every man sweep his own door, and the streets will be clean;
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so if every one would purge his owne heart, what reformation would there be in every place? then God and Christ and Gospell might be here still,
so if every one would purge his own heart, what Reformation would there be in every place? then God and christ and Gospel might be Here still,
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and the enemies might be kept out still:
and the enemies might be kept out still:
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which if we doe not, who knowes how soone the enemie may rush in upon us? but alas, we harbour these traytors in our bosomes.
which if we do not, who knows how soon the enemy may rush in upon us? but alas, we harbour these Traitors in our bosoms.
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I protest against every man that harbours sinne in his owne house or soule, that he is a traytor to the Kingdome, whatsoever he be;
I protest against every man that harbours sin in his own house or soul, that he is a traitor to the Kingdom, whatsoever he be;
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if I knew the man, I would fasten mine eyes on him ▪ and tell him, Oh thou vile Achan, doest thou harbour these sinnes,
if I knew the man, I would fasten mine eyes on him ▪ and tell him, O thou vile achan, dost thou harbour these Sins,
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and traytors, and keepe these sinnes, and then crie out of the dangerousnesse of the times?
and Traitors, and keep these Sins, and then cry out of the dangerousness of the times?
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If a man did know certainely, that the dogge that he keepes in his house, would one day pull out his throate, would he keep him fatte that he might the better doe it? no sure, he would rather hang him.
If a man did know Certainly, that the dog that he keeps in his house, would one day pull out his throat, would he keep him fat that he might the better do it? no sure, he would rather hang him.
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Or if a man did know that the fire that burnes upon the hearth, would burne him, would he blow it? or if a man did know that the knife which he hath, would one day cu••e his throate, would he sharpen it? no surely.
Or if a man did know that the fire that burns upon the hearth, would burn him, would he blow it? or if a man did know that the knife which he hath, would one day cu••e his throat, would he sharpen it? no surely.
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Beloved, this is the case of all us poore wretches that live in sinne: they will be the cause of all the punishments that God sends upon us all.
beloved, this is the case of all us poor wretches that live in sin: they will be the cause of all the punishments that God sends upon us all.
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Now therefore, I charge you all, men and women, and every one of you, to make a Covenant and enter into an Oath and a curse, to search out every sinne,
Now Therefore, I charge you all, men and women, and every one of you, to make a Covenant and enter into an Oath and a curse, to search out every sin,
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and finde them out in your families, wife and children and servants; and doe what you can to quench them.
and find them out in your families, wife and children and Servants; and do what you can to quench them.
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These Townes and Countreys are on fire, O that the Lord would be pleased to send his word home to every one of your hearts:
These Towns and Countries' Are on fire, Oh that the Lord would be pleased to send his word home to every one of your hearts:
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you I meane that I love as well as mine owne soule, my deare people. I would spend and be spent for you, if God would give me strength:
you I mean that I love as well as mine own soul, my deer people. I would spend and be spent for you, if God would give me strength:
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and though I speake plaine, it is for your everlasting good.
and though I speak plain, it is for your everlasting good.
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What are those punishments that he threatned to poure upon them in the furie of his wrath? He poureth full battails, and the strength of battails;
What Are those punishments that he threatened to pour upon them in the fury of his wrath? He pours full battles, and the strength of battles;
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all this was upon his owne deare people Israel; even those people the Lord so severely threatens.
all this was upon his own deer people Israel; even those people the Lord so severely threatens.
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Hence, observe this Doctrine, That the Lord often times brings fearfull and unavoydable judgements and punishments,
Hence, observe this Doctrine, That the Lord often times brings fearful and unavoidable Judgments and punishments,
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even upon his owne professing people: even upon his own professing people:
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even they that offer sacrifice, and that pray, and call him Father, and fast and pray:
even they that offer sacrifice, and that pray, and call him Father, and fast and pray:
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even upon these people, he doth often times bring these punishments. Amos 3. 2. You onely have I knowne among all the Nations of the earth:
even upon these people, he does often times bring these punishments. Amos 3. 2. You only have I known among all the nations of the earth:
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therefore will I punish you for all your iniquities. See the whole currant of Gods word:
Therefore will I Punish you for all your iniquities. See the Whole currant of God's word:
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did not the Lord punish the Children of Israel in the time of their Judges? they had many sore enemies,
did not the Lord Punish the Children of Israel in the time of their Judges? they had many soar enemies,
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as Eglon and Sisera. The ten Tribes they sinned, and were carried into captivity:
as Eglon and Sisera. The ten Tribes they sinned, and were carried into captivity:
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and these were Gods professing people. And afterward the other two Tribes, Iudah and Benjamine, were carried away captive into Babylon, and there they were seventy yeares.
and these were God's professing people. And afterwards the other two Tribes, Iudah and Benjamin, were carried away captive into Babylon, and there they were seventy Years.
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Forty yeares after Christ, the Romans came against them, and burnt all their Cities. And these were Gods owne professing people.
Forty Years After christ, the Romans Come against them, and burned all their Cities. And these were God's own professing people.
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The Churches of Asia were famous Churches, but now they are overthrowne with Turkes. Now, our sinnes give God just cause to make him come against us, with punishments and judgements upon this Land.
The Churches of Asia were famous Churches, but now they Are overthrown with Turks. Now, our Sins give God just cause to make him come against us, with punishments and Judgments upon this Land.
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If a man lie sicke, and they see death in his face, they call it the foretelling signe:
If a man lie sick, and they see death in his face, they call it the foretelling Signen:
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so the Ministers of God may foresee the death and destruction of a Kingdome. I am sure we have better grounds, then the Physicians can have.
so the Ministers of God may foresee the death and destruction of a Kingdom. I am sure we have better grounds, then the Physicians can have.
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And therefore, why may not the Ministers which are Gods Physicians, doe it? The signes of Gods punishments that are comming upon us, are these.
And Therefore, why may not the Ministers which Are God's Physicians, do it? The Signs of God's punishments that Are coming upon us, Are these.
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The first is of Gods Ministers which with one voice doe foretell judgements to come.
The First is of God's Ministers which with one voice do foretell Judgments to come.
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Then, this is a signe that God hasteneth to battell, Am•s. 3. 7. Surely the Lord will doe nothing but he revealeth his secrets to his servants the Prophets:
Then, this is a Signen that God hasteneth to battle, Am•s. 3. 7. Surely the Lord will do nothing but he Revealeth his secrets to his Servants the prophets:
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but especially when they agree all in one thing; then the Kingdome is dangerously gone ▪ Luke. 1. 70. The Lord giveth one mouth,
but especially when they agree all in one thing; then the Kingdom is dangerously gone ▪ Lycia. 1. 70. The Lord gives one Mouth,
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as he spake by the mouth of all his holy Prophets.
as he spoke by the Mouth of all his holy prophets.
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I will say nothing in this, but let me appeale to your owne consciences, whether all good Ministers in the Church of England, have not declared by Gods word that judgements are comming out against this Land and us for many yeares together:
I will say nothing in this, but let me appeal to your own Consciences, whither all good Ministers in the Church of England, have not declared by God's word that Judgments Are coming out against this Land and us for many Years together:
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And as our Saviour saith, Whatsoever ye shall binde on earth shall be bound in heaven.
And as our Saviour Says, Whatsoever you shall bind on earth shall be bound in heaven.
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Secondly, when sinnes of all sorts doe abound frequently, and with a bold face, and a whorish forehead.
Secondly, when Sins of all sorts do abound frequently, and with a bold face, and a whorish forehead.
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For when the harvest is ripe, then commeth so many sickles to cut it downe:
For when the harvest is ripe, then comes so many sickles to Cut it down:
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so when the sinnes of a Kingdome are ripe, then it is time to cut that Kingdome downe.
so when the Sins of a Kingdom Are ripe, then it is time to Cut that Kingdom down.
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Gen. 6. 12. The earth was filled with violence, all flesh had corrupted their waies: therefore, make an Arke: for the end of all flesh is come. Gen. 6. 12. The earth was filled with violence, all Flesh had corrupted their ways: Therefore, make an Ark: for the end of all Flesh is come.
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God will wash away their filthienesse. Consider whether it be not thus with England or no.
God will wash away their filthienesse. Consider whither it be not thus with England or no.
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Was ever drunkennesse and blasphemie, and scoffing at religion, and prophaning Gods Sabboths, nay liberty given so to do, was it ever come to that height that now it is? were ever great ones,
Was ever Drunkenness and blasphemy, and scoffing At Religion, and profaning God's Sabbaths, nay liberty given so to do, was it ever come to that height that now it is? were ever great ones,
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as Bishops and Ministers, so defiled, as now they are? our Land hath often beene overcome:
as Bishops and Ministers, so defiled, as now they Are? our Land hath often been overcome:
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when men were growne desperately wicked, then they were destroyed.
when men were grown desperately wicked, then they were destroyed.
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Now, what sinnes, what blasphemies, what hating of God lyeth raging in our times? I thinke there is none in this Congregation but sees and heares,
Now, what Sins, what Blasphemies, what hating of God lies raging in our times? I think there is none in this Congregation but sees and hears,
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how Citie and Countrey are venomed and benummed, and defiled with sinnes of all sorts.
how city and Country Are venomed and benumbed, and defiled with Sins of all sorts.
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Thirdly, when the devill and wicked men cast bones of dissention, that is a signe of ruine.
Thirdly, when the Devil and wicked men cast bones of dissension, that is a Signen of ruin.
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When there was a disse•tion betweene Rehob•am and the people, then God pulled away ten Tribes, and much bloud was shed.
When there was a disse•tion between Rehob•am and the people, then God pulled away ten Tribes, and much blood was shed.
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So when King and Commons, and all are divided, Ephraim against Manasses, and Manasses against Ephraim, but both against Judab, then it is a fearefull signe that that Nation shall be destroied.
So when King and Commons, and all Are divided, Ephraim against Manasses, and Manasses against Ephraim, but both against Judah, then it is a fearful Signen that that nation shall be destroyed.
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I say, to apply this, if ever a Kingdome were divided, then this is; if we could all accord, then we might expect something:
I say, to apply this, if ever a Kingdom were divided, then this is; if we could all accord, then we might expect something:
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but, now, our best bloud is gone, and our hearts are gone: the Lord in mercie raise us up from dead ashes.
but, now, our best blood is gone, and our hearts Are gone: the Lord in mercy raise us up from dead Ashes.
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O consider this, I beseech you, and lay it to heart. Will God deceive his Ministers, and make them all blindefold? no no.
Oh Consider this, I beseech you, and lay it to heart. Will God deceive his Ministers, and make them all blindfold? no no.
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When God puts his Spirit into his Ministers, and makes them all with one mouth to call and crie desolation,
When God puts his Spirit into his Ministers, and makes them all with one Mouth to call and cry desolation,
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and when all manner of sinnes so fearefully abound, and when there is such divisions in the State,
and when all manner of Sins so fearfully abound, and when there is such divisions in the State,
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then let us looke for desolation.
then let us look for desolation.
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Fourthly, the fourth signe of Gods anger on a Nation is, when all the hearts of men faile then it is a signe that vengeance is at the doore;
Fourthly, the fourth Signen of God's anger on a nation is, when all the hearts of men fail then it is a Signen that vengeance is At the door;
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when there is a kinde of Cowardise through the guilt of the conscience.
when there is a kind of Cowardice through the guilt of the conscience.
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Josh. 2. 11. It was a certaine signe of destruction when the peoples hearts failed them:Josh. 2. 11. It was a certain Signen of destruction when the peoples hearts failed them:
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thus it is with every man almost amongst us: every mans heart is faint and sicke.
thus it is with every man almost among us: every men heart is faint and sick.
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Judges 7. 13. When Gideon was to goe against the Midianites, being a wonderfull Army, one dreamed that a cake of barley bread tumbled into the hoast, and overthrew them:Judges 7. 13. When gideon was to go against the midianites, being a wonderful Army, one dreamed that a cake of Barley bred tumbled into the host, and overthrew them:
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Then Gideon said, be of good courage:
Then gideon said, be of good courage:
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for I see that the Lord hath given them into our hands, because their hearts were fearefull; so he tooke three hundred men,
for I see that the Lord hath given them into our hands, Because their hearts were fearful; so he took three hundred men,
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and put a Trumpet in every mans hand, with empty pitchers and lamps, and they all cried, the Sword of the Lord and of Gideon;
and put a Trumpet in every men hand, with empty pitchers and lamps, and they all cried, the Sword of the Lord and of gideon;
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and in the twelfth verse see what followed, All the hoast ran and cried and fledde.
and in the twelfth verse see what followed, All the host ran and cried and fled.
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Even so it is with us ▪ we faint upon every occasion, Gods Spirit is gone from England.
Even so it is with us ▪ we faint upon every occasion, God's Spirit is gone from England.
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While Sampson had the Spirit of God upon him, he was too hard for the Philistins: but when the Spirit of God was gone from him, he had no heart, no spirit, no courage;
While Sampson had the Spirit of God upon him, he was too hard for the philistines: but when the Spirit of God was gone from him, he had no heart, no Spirit, no courage;
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then every man was too hard for him, and then he was taken, and had his eyes pulled out.
then every man was too hard for him, and then he was taken, and had his eyes pulled out.
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So when the Spirit of God was with this Nation, we had courage and got the day;
So when the Spirit of God was with this nation, we had courage and god the day;
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but now alas, every slavish Nation is too hard for us, and every bug ▪ beare scares us.
but now alas, every slavish nation is too hard for us, and every bug ▪ bear scares us.
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O poore England, heavy is thy case, therefore we may expect nothing but miserie one way or another.
O poor England, heavy is thy case, Therefore we may expect nothing but misery one Way or Another.
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Now I might set downe a Comment or Theame with many teares for this cause, that every one may reade his owne destruction from this point.
Now I might Set down a Comment or Theme with many tears for this cause, that every one may read his own destruction from this point.
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I am not a Prophet, nor the sonne of a Prophet:
I am not a Prophet, nor the son of a Prophet:
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but from the word of the Lord I speake this thing unto you, and upon these grounds I can say so;
but from the word of the Lord I speak this thing unto you, and upon these grounds I can say so;
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That where these signes are, destruction and calamities follow at the heeles of them. We having all these signes in our State, certainely destruction is at our heeles;
That where these Signs Are, destruction and calamities follow At the heals of them. We having all these Signs in our State, Certainly destruction is At our heals;
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therefore let me give you some directions what to doe in these dangerous ▪ times. First, let every man knocke off the love of the world, of houses, of lands, and corne, and flockes;
Therefore let me give you Some directions what to do in these dangerous ▪ times. First, let every man knock off the love of the world, of houses, of Lands, and corn, and flocks;
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they shortly shall leave thee, or thou them. O therefore cast them quite out of thy heart.
they shortly shall leave thee, or thou them. O Therefore cast them quite out of thy heart.
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I would to God I could bring my heart and yours to this pitch, that we could give wise and children and all as lost.
I would to God I could bring my heart and yours to this pitch, that we could give wise and children and all as lost.
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I confesse it is hard so to doe:
I confess it is hard so to do:
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but God will sire us out shortly from these things, if we part not from them, in these our deepest afflictions.
but God will sire us out shortly from these things, if we part not from them, in these our Deepest afflictions.
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Jer. 45. 5. Baruch was so much glued to the world, that he began to feather his nest:Jer. 45. 5. baruch was so much glued to the world, that he began to feather his nest:
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and therefore the Prophet said, seekest thou great things for thy selfe? seeke them not;
and Therefore the Prophet said, Seekest thou great things for thy self? seek them not;
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for behold I will bring evill upon all flesh.
for behold I will bring evil upon all Flesh.
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So let me say to you as the Prophet said to Gehazi, is it now a time to build? Therefore at night when thou goest to bed, take thy leave of thy wife and children,
So let me say to you as the Prophet said to Gehazi, is it now a time to built? Therefore At night when thou goest to Bed, take thy leave of thy wife and children,
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and of thy houses and all, and say, this house may be mine enemies before the morning,
and of thy houses and all, and say, this house may be mine enemies before the morning,
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or may be set on fire; this is not my wife: these are not my children:
or may be Set on fire; this is not my wife: these Are not my children:
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As Doctor Taylor said when he was going to his execution, when he saw his wife and children, he embraced them and blessed them in the name of the Lord,
As Doctor Taylor said when he was going to his execution, when he saw his wife and children, he embraced them and blessed them in the name of the Lord,
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and set them downe againe, and made no bones of them:
and Set them down again, and made no bones of them:
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and so doe you, plucke away your hearts from all these things here below, and give them all for lost:
and so do you, pluck away your hearts from all these things Here below, and give them all for lost:
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let thy heart be contented that God should doe with thee what he will, and submit thy selfe to God in the hardest blows,
let thy heart be contented that God should do with thee what he will, and submit thy self to God in the Hardest blows,
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and say, good Lord, if thou seest no remedy to purge this Land and Church, but by desolation, and the removing of the Gospell, good Lord doe what thou wilt;
and say, good Lord, if thou See no remedy to purge this Land and Church, but by desolation, and the removing of the Gospel, good Lord do what thou wilt;
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if thou wilt have my liberty, take it, if thou wilt have my children spoiled by the enemy and pitched upon speares points, doe it:
if thou wilt have my liberty, take it, if thou wilt have my children spoiled by the enemy and pitched upon spears points, do it:
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Lord, if there be no remedy to purge a sinfull Land but by taking the Gospell out of it,
Lord, if there be no remedy to purge a sinful Land but by taking the Gospel out of it,
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even I Lord submit my selfe unto it: good Lord, sacrifice us, or burne our Cities;
even I Lord submit my self unto it: good Lord, sacrifice us, or burn our Cities;
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doe what thou wilt with us, onely save our soules at the last.
do what thou wilt with us, only save our Souls At the last.
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I have knowne some could have no quietnesse at all, till they came to this pitch,
I have known Some could have no quietness At all, till they Come to this pitch,
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and then they had peace in their mindes. When Isaac saw that he was to be bound, then he yeelded to it:
and then they had peace in their minds. When Isaac saw that he was to be bound, then he yielded to it:
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and our Lord Christ did this in the garden when he did bear the wrath of God,
and our Lord christ did this in the garden when he did bear the wrath of God,
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then he said if it be possible, let this cuppe passe from me: and this he did three times:
then he said if it be possible, let this cup pass from me: and this he did three times:
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yet not my will but thy will be done;
yet not my will but thy will be done;
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if thou wilt have me to drinke of the cuppe, I will sucke off the dregges and all.
if thou wilt have me to drink of the cup, I will suck off the dregs and all.
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Also come and lay thy head upon the blocke, and let God doe what he will with thee, Ezek. 16. 36. They shall loath themselves for all their abominations;
Also come and lay thy head upon the block, and let God do what he will with thee, Ezekiel 16. 36. They shall loath themselves for all their abominations;
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and this is the practise of an humble soule, and this will beare through all.
and this is the practice of an humble soul, and this will bear through all.
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Thirdly, pray and crie mightily to God before thou dyest, even all the time tho• hast to live,
Thirdly, pray and cry mightily to God before thou Dies, even all the time tho• hast to live,
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for mercie and for the peace of the Church of God, and for the poore people and posterity.
for mercy and for the peace of the Church of God, and for the poor people and posterity.
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Esay. 62. 16. I have set watchmen upon the walles of Hierusalem, that never hold their peace day nor night. Isaiah. 62. 16. I have Set watchmen upon the walls of Jerusalem, that never hold their peace day nor night.
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You that make profession of the Lord, keepe not silence;
You that make profession of the Lord, keep not silence;
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let not God rest till he helpe and shew mercie unto our poore Land, wives and children.
let not God rest till he help and show mercy unto our poor Land, wives and children.
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1424
I am perswaded if dumb• Zachary were here, he would open his mouth to pray and crie for this miserable Land. But,
I am persuaded if dumb• Zachary were Here, he would open his Mouth to pray and cry for this miserable Land. But,
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alas, poore soules, many of you are so bound in the chaines of your sinnes, that you cannot finde any leisure to pray;
alas, poor Souls, many of you Are so bound in the chains of your Sins, that you cannot find any leisure to pray;
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you save your prayers and teares till you come to hell, and then they will doe you no good;
you save your Prayers and tears till you come to hell, and then they will do you no good;
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Oh, thy Mother lies a dying, and wilt thou not mourne for her? O dead and drie hearted wretches, me thinkes the poore Church of England is like the shippe of Jonas, and he fast asleepe in it;
O, thy Mother lies a dying, and wilt thou not mourn for her? O dead and dry hearted wretches, me thinks the poor Church of England is like the ship of Jonah, and he fast asleep in it;
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1428
the Gospell and all are drawing into a sea of troubles: and thou poore wretch art asleepe and canst not pray.
the Gospel and all Are drawing into a sea of Troubles: and thou poor wretch art asleep and Canst not pray.
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1429
The Church is like a sicke man upon his bed:
The Church is like a sick man upon his Bed:
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1430
and the Parliament is like a Colledge full of Physicians, they cast the State of the Kingdome,
and the Parliament is like a College full of Physicians, they cast the State of the Kingdom,
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and then give it over for lost.
and then give it over for lost.
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The Lord knowes how soone the bell may ring out; and yet thou canst not pray nor weepe.
The Lord knows how soon the bell may ring out; and yet thou Canst not pray nor weep.
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1433
Ah, the Lord be mercifull to the hardnesse of our hearts.
Ah, the Lord be merciful to the hardness of our hearts.
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1434
Hast thou but one teare in thine eyes? but one prayer in thy heart? then spend them now for the poore Church of God.
Hast thou but one tear in thine eyes? but one prayer in thy heart? then spend them now for the poor Church of God.
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1435
Make all sound within, and get sound faith in the bloud of Jesus Christ, that may support ▪ and hold you up as the Arke did Noah in the floud ▪
Make all found within, and get found faith in the blood of jesus christ, that may support ▪ and hold you up as the Ark did Noah in the flood ▪
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1436
O my deare people of this Parish, a fearefull floud is come upon this Land: therefore make you an Arke of Gopher, and pitch it within and without:
Oh my deer people of this Parish, a fearful flood is come upon this Land: Therefore make you an Ark of Gopher, and pitch it within and without:
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1437
get in it, hang not about it;
get in it, hang not about it;
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1438
but, get into your Lord Christ, and shut up your selves in him, as Noah did in the Arke, and never come out.
but, get into your Lord christ, and shut up your selves in him, as Noah did in the Ark, and never come out.
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1439
This is your safegard, if you be in him, you shall be supported against all troubles,
This is your safeguard, if you be in him, you shall be supported against all Troubles,
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and so shall the case goe well with you.
and so shall the case go well with you.
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For as the Prophet said to Ahab, high thee hence, for here is a sound of much raine:
For as the Prophet said to Ahab, high thee hence, for Here is a found of much rain:
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and there came a shower indeed. So say I, high you away to Christ: for it may be you shall not heare many Sermons more:
and there Come a shower indeed. So say I, high you away to christ: for it may be you shall not hear many Sermons more:
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there is a sound of many punishments and stormes falling downe upon us. Oh thrice happy are we that have got Christ upon good termes and good grounds:
there is a found of many punishments and storms falling down upon us. O thrice happy Are we that have god christ upon good terms and good grounds:
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if a floud come, it doth me good to see how safe I am:
if a flood come, it does me good to see how safe I am:
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for the higher troubles arise, the higher the Arke will arise, and the higher your faith and comfort will arise,
for the higher Troubles arise, the higher the Ark will arise, and the higher your faith and Comfort will arise,
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and you shall sit like Noah in the Cabin.
and you shall fit like Noah in the Cabin.
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Isai. 26. 20. Come my people and enter into the chamber, and shut the doores about thee,Isaiah 26. 20. Come my people and enter into the chamber, and shut the doors about thee,
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and hide your selves as it were for a little moment, untill the indignation be overpast.
and hide your selves as it were for a little moment, until the Indignation be overpast.
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What? would Noah have beene hired to come out of the Arke? no by no meanes:
What? would Noah have been hired to come out of the Ark? no by no means:
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nothing would have got him out. I may even pitty you my people, that have no Faith.
nothing would have god him out. I may even pity you my people, that have no Faith.
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What will you doe and whether will you flie? all you that have not gotten into the Arke,
What will you do and whither will you fly? all you that have not got into the Ark,
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and have not made sure worke, if the flood should come to morrow, you must certainly be drowned.
and have not made sure work, if the flood should come to morrow, you must Certainly be drowned.
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If you looke to God, he is your Enemy; if you looke within, there your Consciences dogg you;
If you look to God, he is your Enemy; if you look within, there your Consciences dog you;
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and if thou lookest for comfort to the Minister, there is none for thee in all Gods word;
and if thou Lookest for Comfort to the Minister, there is none for thee in all God's word;
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if thou hang on a Minister, he must say as Samuell said to Saul, since the Lord hath forsaken thee, I can doe thee no good.
if thou hang on a Minister, he must say as Samuel said to Saul, since the Lord hath forsaken thee, I can do thee no good.
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Oh thinke on this, and get all thy friends into the Arke with thee, as Noah did.
O think on this, and get all thy Friends into the Ark with thee, as Noah did.
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Let •e begg this at your hands;
Let •e beg this At your hands;
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get a poore husband into the Arke with thee, with thy poore children, and shut them all up into the Arke with thee.
get a poor husband into the Ark with thee, with thy poor children, and shut them all up into the Ark with thee.
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Would it not grieve thee when thou sittest in the Arke, to see a poore husband or a child a drowning in the flood,
Would it not grieve thee when thou Sittest in the Ark, to see a poor husband or a child a drowning in the flood,
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and going to Hell? For the Lords sake, o my deere Brethren, spare no paines to doe them good.
and going to Hell? For the lords sake, oh my deer Brothers, spare no pains to do them good.
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Fifthly and lastly, get a more strong Faith then ordinary; deep dangers must have a stronger Faith;
Fifthly and lastly, get a more strong Faith then ordinary; deep dangers must have a Stronger Faith;
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a man cannot row upon the maine ocean in a paire of scullers; but hee must have a good ship well ballaced, and a good Pilot;
a man cannot row upon the main Ocean in a pair of scullers; but he must have a good ship well balanced, and a good Pilot;
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so doe you thinke to rowe upon the maine ocean of Gods wrath in a paire of scullers? therefore labour to strengthen your Faith,
so do you think to row upon the main Ocean of God's wrath in a pair of scullers? Therefore labour to strengthen your Faith,
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and to get a good ship well pitcht and ballasted, and substantiall Faith; for the winde will trie it whether it be so or not;
and to get a good ship well pitched and ballasted, and substantial Faith; for the wind will try it whither it be so or not;
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a Summers dublet will not serve the turne in a Winters frost;
a Summer's doublet will not serve the turn in a Winter's frost;
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so a little strength and comfort will not serve the turne in the stormes that are comming on us;
so a little strength and Comfort will not serve the turn in the storms that Are coming on us;
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but we must get winter garments; the East winde will trie a mans clothes.
but we must get winter garments; the East wind will try a men clothes.
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Though a weak Faith may carry thee to Heaven, yet not with so much comfort as a stronger;
Though a weak Faith may carry thee to Heaven, yet not with so much Comfort as a Stronger;
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especially if it be but a little before the downefall of the Pope; for then there will be the greatest combustions that ever was or ever shall be;
especially if it be but a little before the downfall of the Pope; for then there will be the greatest combustions that ever was or ever shall be;
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and by all likelihoods, the time is now at hand. Then, thy Faith had need to bee greater then ever it was.
and by all likelihoods, the time is now At hand. Then, thy Faith had need to be greater then ever it was.
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As the Angell said to the Prophet, up and eat, for thou hast a great journey to goe;
As the Angel said to the Prophet, up and eat, for thou hast a great journey to go;
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so say I to thee, thou fainting soule, make a good meale of Faith, strengthen thy Faith upon the promises,
so say I to thee, thou fainting soul, make a good meal of Faith, strengthen thy Faith upon the promises,
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for thou hast a great worke to doe, and happily thou mayst goe six monethes,
for thou hast a great work to do, and happily thou Mayest go six months,
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and not see the face of a good Minister, nor talke with a good Minister, when there shall bee no more Rogens, Hookers, Beadles and Cottons to talk with;
and not see the face of a good Minister, nor talk with a good Minister, when there shall be no more Rogens, Hookers, Beadles and Cottons to talk with;
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and you shall wander about in the woods; your faith to support you then, it will doe you some good.
and you shall wander about in the woods; your faith to support you then, it will do you Some good.
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When all the people had lost Dauid, Eleazer one of the Worthi•s, arose and smote the Philistines, Sam. 2. chap. 11. ver. 23. So when all Gods Ministers shall leave thee,
When all the people had lost David, Eleazar one of the Worthi•s, arose and smote the philistines, Sam. 2. chap. 11. ver. 23. So when all God's Ministers shall leave thee,
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and then to fight it out against thine owne lustes, and the Divell, and his temptations, will be hard.
and then to fight it out against thine own lusts, and the devil, and his temptations, will be hard.
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and this Faith thou hast need of, when thy bookes and all helps shall be taken from thee.
and this Faith thou hast need of, when thy books and all helps shall be taken from thee.
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What need hast thou of strong Faith, when thou must fight against halfe a score Papists and an Army of temptations,
What need hast thou of strong Faith, when thou must fight against half a score Papists and an Army of temptations,
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and a world of Divells from Hell? then thou hast need of a stronger Faith then ordinarie.
and a world of Devils from Hell? then thou hast need of a Stronger Faith then ordinary.
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When you shall take your leave of your children and never see them more, then thou hast need of Faith to invest thee into the Promises.
When you shall take your leave of your children and never see them more, then thou hast need of Faith to invest thee into the Promises.
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Hebr. 11. ver. 21. by Faith Jacob blessed both the sonnes of Joseph when he was a dying;Hebrew 11. ver. 21. by Faith Jacob blessed both the Sons of Joseph when he was a dying;
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so when thou art to leave thy wife and children, and never to see them more, what Faith hast thou need of to invest them into the Promises,
so when thou art to leave thy wife and children, and never to see them more, what Faith hast thou need of to invest them into the Promises,
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and to say, I looke to see you another day in Heaven? the Lord be with you my deare wife and children, I shall never see you any more here,
and to say, I look to see you Another day in Heaven? the Lord be with you my deer wife and children, I shall never see you any more Here,
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but I beleeve that one day we shall meet together in a world of happinesse, where wee shall be together in glory for ever and ever. Amen. FINIS.
but I believe that one day we shall meet together in a world of happiness, where we shall be together in glory for ever and ever. Amen. FINIS.
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THE GREAT DIGNITY OF THE SAINTS. HEB. 11. 28. Of whom the World was not worthy.
THE GREAT DIGNITY OF THE SAINTS. HEBREW. 11. 28. Of whom the World was not worthy.
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COncerning the Author or Penman of this holy Epistle I will not now stand to discusse.
Concerning the Author or Penman of this holy Epistle I will not now stand to discuss.
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But this is certaine who ever was the Scribe, the Spirit of God was the Inditer, and all Scripture is given by Divine inspiration, 2 Tim. 3. 16.
But this is certain who ever was the Scribe, the Spirit of God was the Inditer, and all Scripture is given by Divine inspiration, 2 Tim. 3. 16.
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For the Coherence; the Spirit of God having exhorted the Believers how to continue in the Faith,
For the Coherence; the Spirit of God having exhorted the Believers how to continue in the Faith,
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and with patience to undergoe those tryalls which accompany the profession of it; and having backt it with Arguments, he commeth in this Chapter to presse the same;
and with patience to undergo those trials which accompany the profession of it; and having backed it with Arguments, he comes in this Chapter to press the same;
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And you shall finde in this whole Chapter he layes downe Arguments to back the exhortations, which are taken from the Excellency of Faith.
And you shall find in this Whole Chapter he lays down Arguments to back the exhortations, which Are taken from the Excellency of Faith.
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The Holy Ghost discovers it two wayes. First, by a generall description in the three first verses;
The Holy Ghost discovers it two ways. First, by a general description in the three First Verses;
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and after by the worthy examples of the faithfull in the Church of old.
and After by the worthy Examples of the faithful in the Church of old.
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First, the generall description of Faith in the first verse, Faith is the ground of things &c. Faith makes things hoped for subsist to a Beleever.
First, the general description of Faith in the First verse, Faith is the ground of things etc. Faith makes things hoped for subsist to a Believer.
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Secondly, he describes the essentiall properties of it; it makes Believers to be well accounted off both of God and man, verse second.
Secondly, he describes the essential properties of it; it makes Believers to be well accounted off both of God and man, verse second.
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Thirdly, he shewes that Faith makes beleevers to understand and beleeve things incredible to reason. Secondly, he describes Faith by examples and patternes of Faith in the Church of old;
Thirdly, he shows that Faith makes believers to understand and believe things incredible to reason. Secondly, he describes Faith by Examples and patterns of Faith in the Church of old;
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and those are set downe severally, one by one, from the fourth verse to the 32, where he sets downe the example of Moses and Abraham; and then from verse 32 to the end of the chapter he sets downe the example of the Saints together;
and those Are Set down severally, one by one, from the fourth verse to the 32, where he sets down the Exampl of Moses and Abraham; and then from verse 32 to the end of the chapter he sets down the Exampl of the Saints together;
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and that because the number of them was infinite, Ergo he dispatches them, and passes by them with bare naming of them,
and that Because the number of them was infinite, Ergo he Dispatches them, and passes by them with bore naming of them,
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as, what shall I make mention of Gedeon & c? and so he shewes what great things they did by Faith;
as, what shall I make mention of Gideon & c? and so he shows what great things they did by Faith;
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and then he brings in this verse, of whom the world was not worthy.
and then he brings in this verse, of whom the world was not worthy.
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To come to the words, they are brought in by the holy Ghost to answer to a secret Objection that the holy Ghost did foresee, that the wicked persecutors of the Church would conceive against the godly;
To come to the words, they Are brought in by the holy Ghost to answer to a secret Objection that the holy Ghost did foresee, that the wicked persecutors of the Church would conceive against the godly;
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viz. Why did they wander up and downe? were beleevers cruelly dealt withall? yes:
viz. Why did they wander up and down? were believers cruelly dealt withal? yes:
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for alas what were they? they were and are baggage people, not worthy to live in the world.
for alas what were they? they were and Are baggage people, not worthy to live in the world.
c-acp uh r-crq vbdr pns32? pns32 vbdr cc vbr n1 n1, xx j pc-acp vvi p-acp dt n1.
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Now the holy Ghost takes away this objection; as if he should have said, you are deceived in them;
Now the holy Ghost Takes away this objection; as if he should have said, you Are deceived in them;
av dt j n1 vvz av d n1; c-acp cs pns31 vmd vhi vvn, pn22 vbr vvn p-acp pno32;
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for the world is not worthy of them, they were and are too good to live in the world.
for the world is not worthy of them, they were and Are too good to live in the world.
c-acp dt n1 vbz xx j pp-f pno32, pns32 vbdr cc vbr av j pc-acp vvi p-acp dt n1.
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But before I come to the maine, we will note something in generall.
But before I come to the main, we will note something in general.
p-acp a-acp pns11 vvb p-acp dt j, pns12 vmb vvi pi p-acp n1.
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Viz. That it hath been the property of wicked men, and is still, to thinke whatsoever the godly have, is too good for them.
Viz. That it hath been the property of wicked men, and is still, to think whatsoever the godly have, is too good for them.
av cst pn31 vhz vbn dt n1 pp-f j n2, cc vbz av, pc-acp vvi r-crq dt j vhb, vbz av j p-acp pno32.
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Yee shall be hated of all men, Matth. 24. And have not the Saints of God found it so? what a hard conceit had the Jewes of Christ? He is not worthy to live. Ye shall be hated of all men, Matthew 24. And have not the Saints of God found it so? what a hard conceit had the Jews of christ? He is not worthy to live.
pn22 vmb vbi vvn pp-f d n2, np1 crd cc vhb xx dt n2 pp-f np1 vvd pn31 av? q-crq dt j n1 vhd dt np2 pp-f np1? pns31 vbz xx j pc-acp vvi.
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So of Paul, Acts 22. They were accounted the offscouring of the world, 2 Cor. 4. 13. And as it was in the Apostles times, so it is now;
So of Paul, Acts 22. They were accounted the offscouring of the world, 2 Cor. 4. 13. And as it was in the Apostles times, so it is now;
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and would you know the reason? First, because God hath chosen them out of the world.
and would you know the reason? First, Because God hath chosen them out of the world.
cc vmd pn22 vvi dt n1? ord, c-acp np1 vhz vvn pno32 av pp-f dt n1.
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Joh. 15. 19. For when Gods people were as the world is, carnall and sensuall &c. then the world gave them the right hand of fellowship. But when a change appeared in the godly, then the world changed too.John 15. 19. For when God's people were as the world is, carnal and sensual etc. then the world gave them the right hand of fellowship. But when a change appeared in the godly, then the world changed too.
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2. Because the wicked know not the godly. ( viz. ) they know them not to be Gods children;
2. Because the wicked know not the godly. (viz.) they know them not to be God's children;
crd p-acp dt j vvb xx dt j. (n1) pns32 vvb pno32 xx pc-acp vbi npg1 n2;
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so saith the Apostle, They speake evill of the things that they know not, Jude 10. They know him as he is rich,
so Says the Apostle, They speak evil of the things that they know not, U^de 10. They know him as he is rich,
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or as he comes of such and such a parentage; but as he is a child of God, they know him not.
or as he comes of such and such a parentage; but as he is a child of God, they know him not.
cc c-acp pns31 vvz pp-f d cc d dt n1; cc-acp c-acp pns31 vbz dt n1 pp-f np1, pns32 vvb pno31 xx.
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This world knowes you not, because it knowes not God. 1 Joh. 3. 1. And hence it is that Gods children are called strangers, yea,
This world knows you not, Because it knows not God. 1 John 3. 1. And hence it is that God's children Are called Strangers, yea,
d n1 vvz pn22 xx, c-acp pn31 vvz xx np1. crd np1 crd crd cc av pn31 vbz d ng1 n2 vbr vvn n2, uh,
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and are used strangely; even because they know not God, and Ergo, they know not the child.
and Are used strangely; even Because they know not God, and Ergo, they know not the child.
cc vbr vvn av-j; av c-acp pns32 vvb xx np1, cc fw-la, pns32 vvb xx dt n1.
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3. Because wicked men measure others by themselves; and because they runne not into the same excesse of riot, ergo they speake evill of them, 1 Pet. 3. 5.
3. Because wicked men measure Others by themselves; and Because they run not into the same excess of riot, ergo they speak evil of them, 1 Pet. 3. 5.
crd p-acp j n2 vvb ng2-jn p-acp px32; cc c-acp pns32 vvb xx p-acp dt d n1 pp-f n1, fw-la pns32 vvb j-jn pp-f pno32, crd np1 crd crd
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4. Because there ever was, and ever will be, contrariety between the seede of the woman, and the Serpent. Esau will deale very hardly with Jacob; they that are born of the Devill, will hate them that are borne of God, 1 Joh. 3. 12.
4. Because there ever was, and ever will be, contrariety between the seed of the woman, and the Serpent. Esau will deal very hardly with Jacob; they that Are born of the devil, will hate them that Are born of God, 1 John 3. 12.
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First, This should teach the godly when they are hardly dealt with in the world in any kind, not to be discouraged. Thinke it not strange;
First, This should teach the godly when they Are hardly dealt with in the world in any kind, not to be discouraged. Think it not strange;
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it hath alwayes been so, neither must you looke for better dealing with wicked men.
it hath always been so, neither must you look for better dealing with wicked men.
pn31 vhz av vbn av, dx vmb pn22 vvi p-acp jc n-vvg p-acp j n2.
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Secondly, seeing the world deales so hardly with you, see that you doe not measure like for like; but pray yee unto God for them to open their eyes.
Secondly, seeing the world deals so hardly with you, see that you do not measure like for like; but pray ye unto God for them to open their eyes.
ord, vvg dt n1 vvz av av p-acp pn22, vvb cst pn22 vdb xx vvi av-j c-acp av-j; p-acp vvb pn22 p-acp np1 p-acp pno32 pc-acp vvi po32 n2.
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Now we come to the words themselves. Of whom the world was not worthy. The holy Ghost in this place would discover two things ▪
Now we come to the words themselves. Of whom the world was not worthy. The holy Ghost in this place would discover two things ▪
av pns12 vvb p-acp dt n2 px32. pp-f ro-crq dt n1 vbds xx j. dt j n1 p-acp d n1 vmd vvi crd n2 ▪
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First, the little worth of the world of wicked men, viz. how that they are not worthy to come into the presence of the godly.
First, the little worth of the world of wicked men, viz. how that they Are not worthy to come into the presence of the godly.
ord, dt j n1 pp-f dt n1 pp-f j n2, n1 c-crq cst pns32 vbr xx j pc-acp vvi p-acp dt n1 pp-f dt j.
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Secondly, the great worth of the godly; Viz. They are too good for the world. First, the world, ( viz. ) the wicked in the world, are very little worth;
Secondly, the great worth of the godly; Viz. They Are too good for the world. First, the world, (viz.) the wicked in the world, Are very little worth;
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not worth one godly man or woman in it; whence observe, that Gods children are worthy persons.
not worth one godly man or woman in it; whence observe, that God's children Are worthy Persons.
xx j crd j n1 cc n1 p-acp pn31; q-crq vvb, cst npg1 n2 vbr j n2.
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But before I handle this point, I will give the sence and meaning of the words.
But before I handle this point, I will give the sense and meaning of the words.
p-acp a-acp pns11 vvb d n1, pns11 vmb vvi dt n1 cc n1 pp-f dt n2.
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This word World is diversly taken.
This word World is diversely taken.
d n1 n1 vbz av-j vvn.
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Sometimes it is taken for the whole Fabrick of Heaven and earth, John 1. 10. He was in the world, and the world was made by him,
Sometime it is taken for the Whole Fabric of Heaven and earth, John 1. 10. He was in the world, and the world was made by him,
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and the world knew him not. So Acts 17. 24. God that made the world, &c. Sometimes it is taken for all mankinde, good and bad.
and the world knew him not. So Acts 17. 24. God that made the world, etc. Sometime it is taken for all mankind, good and bad.
cc dt n1 vvd pno31 xx. np1 n2 crd crd np1 cst vvd dt n1, av av pn31 vbz vvn p-acp d n1, j cc j.
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So Rom. 5. 12. As by one man sin entred into the world (viz. ) sin entred into the men which are in the world.
So Rom. 5. 12. As by one man since entered into the world (viz.) since entered into the men which Are in the world.
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Sometimes it is taken for the elect onely; so John 1. 29. Behold the Lambe of God which taketh away the sinne of the world, (viz, ) the elect in the world.
Sometime it is taken for the elect only; so John 1. 29. Behold the Lamb of God which Takes away the sin of the world, (videlicet,) the elect in the world.
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Againe, God so loved the world, &c. John 3 ▪ 16. (viz. ) his elect in the world.
Again, God so loved the world, etc. John 3 ▪ 16. (viz.) his elect in the world.
av, np1 av vvd dt n1, av np1 crd ▪ crd (n1) po31 j-vvn p-acp dt n1.
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Againe, we beleeve this is the Saviour of the world, John 4. 42. (viz. ) of the elect in the world.
Again, we believe this is the Saviour of the world, John 4. 42. (viz.) of the elect in the world.
av, pns12 vvb d vbz dt n1 pp-f dt n1, np1 crd crd (n1) pp-f dt j-vvn p-acp dt n1.
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But why are the godly called the world?
But why Are the godly called the world?
cc-acp q-crq vbr dt j vvd dt n1?
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I answer, first because the world was made for them, and it is continued yet for their sakes.
I answer, First Because the world was made for them, and it is continued yet for their sakes.
pns11 vvb, ord p-acp dt n1 vbds vvn p-acp pno32, cc pn31 vbz vvn av p-acp po32 n2.
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Secondly, they may be called the world because they are scattered through the world, and that not onely among the Iewes but even among the Gentiles also.
Secondly, they may be called the world Because they Are scattered through the world, and that not only among the Iewes but even among the Gentiles also.
ord, pns32 vmb vbi vvn dt n1 c-acp pns32 vbr vvn p-acp dt n1, cc cst xx av-j p-acp dt npg1 p-acp av p-acp dt n2-j av.
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Thirdly they may be called the world, because in themselves they are a world of people;
Thirdly they may be called the world, Because in themselves they Are a world of people;
ord pns32 vmb vbi vvn dt n1, c-acp p-acp px32 pns32 vbr dt n1 pp-f n1;
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but yet compare them with the Devills drove, they are few, even as the shaking of the Olive tree, Esay 17. 6. yet in themselves they are as the Starres in number.
but yet compare them with the Devils drove, they Are few, even as the shaking of the Olive tree, Isaiah 17. 6. yet in themselves they Are as the Stars in number.
cc-acp av vvi pno32 p-acp dt n2 vvd, pns32 vbr d, av p-acp dt n-vvg pp-f dt n1 n1, np1 crd crd av p-acp px32 pns32 vbr p-acp dt n2 p-acp n1.
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Gen. 15. 5. And Balaam said, who can number the dust of Iacob? Numb. 22. 10. Sometimes it is taken for the reprobates in the world. so Iohn 15. 19. If you were of the world, the world would love its owne.Gen. 15. 5. And balaam said, who can number the dust of Iacob? Numb. 22. 10. Sometime it is taken for the Reprobates in the world. so John 15. 19. If you were of the world, the world would love its own.
np1 crd crd np1 np1 vvd, r-crq vmb vvi dt n1 pp-f np1? j. crd crd av pn31 vbz vvn p-acp dt n2-jn p-acp dt n1. av np1 crd crd cs pn22 vbdr pp-f dt n1, dt n1 vmd vvi po31 d.
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It is plaine also in the prayer of Christ;
It is plain also in the prayer of christ;
pn31 vbz j av p-acp dt n1 pp-f np1;
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I pray not for the world. Iohn 17. 9. And they may fitly be called the world; First,
I pray not for the world. John 17. 9. And they may fitly be called the world; First,
pns11 vvb xx p-acp dt n1. np1 crd crd cc pns32 vmb av-j vbi vvn dt n1; ord,
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because they are the worlds Citizens, they mind the things of the world, they follow nothing but the world.
Because they Are the world's Citizens, they mind the things of the world, they follow nothing but the world.
c-acp pns32 vbr dt n2 n2, pns32 vvb dt n2 pp-f dt n1, pns32 vvb pix cc-acp dt n1.
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Secondly, because they are the greatest part of the world.
Secondly, Because they Are the greatest part of the world.
ord, c-acp pns32 vbr dt js n1 pp-f dt n1.
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Sometimes the world is taken for the things in the world, those things wherewith the Dev•ll uses to draw men from God;
Sometime the world is taken for the things in the world, those things wherewith the Dev•ll uses to draw men from God;
av dt n1 vbz vvn p-acp dt n2 p-acp dt n1, d n2 c-crq dt j n2 pc-acp vvi n2 p-acp np1;
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as the lusts of the flesh, the lusts of the eyes, the pride of life. 1 John 5. 16. Sometimes for the happy estate and condition the godly shall enjoy after this life.
as the Lustiest of the Flesh, the Lustiest of the eyes, the pride of life. 1 John 5. 16. Sometime for the happy estate and condition the godly shall enjoy After this life.
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So Luke 20. 35. They which shall be accounted worthy to obtaine that world &c. Now whereas the Apostle saith, of whom the world was not worthy;
So Lycia 20. 35. They which shall be accounted worthy to obtain that world etc. Now whereas the Apostle Says, of whom the world was not worthy;
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I take it he means wicked men in the world, and those are they that are not worthy the company of the godly.
I take it he means wicked men in the world, and those Are they that Are not worthy the company of the godly.
pns11 vvb pn31 pns31 vvz j n2 p-acp dt n1, cc d vbr pns32 cst vbr xx j dt n1 pp-f dt j.
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And because I intend to shew the unworthinesse of the world, I will shew first that the things in this world are little worth.
And Because I intend to show the unworthiness of the world, I will show First that the things in this world Are little worth.
cc c-acp pns11 vvb pc-acp vvi dt n1 pp-f dt n1, pns11 vmb vvi ord d dt n2 p-acp d n1 vbr j n1.
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Secondly that the men in the world are little worth. First I will shew you, that the things in the world are little worth;
Secondly that the men in the world Are little worth. First I will show you, that the things in the world Are little worth;
ord d dt n2 p-acp dt n1 vbr j n1. ord pns11 vmb vvi pn22, cst dt n2 p-acp dt n1 vbr j j;
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as Riches, Honours, pleasures &c. they are called deceitfull riches; and Christ calls them the Mammon of iniquitity. Luke 16. 9. trash.
as Riches, Honours, pleasures etc. they Are called deceitful riches; and christ calls them the Mammon of iniquitity. Luke 16. 9. trash.
p-acp n2, ng1, n2 av pns32 vbr vvn j n2; cc np1 vvz pno32 dt np1 pp-f n1. np1 crd crd n1.
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Luke 8. 14. Snares. 1 Tim. 6. 9. They are called uncertaine riches. Now these base titles must needs argue that they are little worth; for were they worth more, God would set better titles on them.Luke 8. 14. Snares. 1 Tim. 6. 9. They Are called uncertain riches. Now these base titles must needs argue that they Are little worth; for were they worth more, God would Set better titles on them.
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And Salomon who had best experience of them, yet he termes them vanitie. Eccles. 1. 2. and 11.
And Solomon who had best experience of them, yet he terms them vanity. Eccles. 1. 2. and 11.
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Secondly, they are little worth, because they are very unprofitable; they cannot profit a man;
Secondly, they Are little worth, Because they Are very unprofitable; they cannot profit a man;
ord, pns32 vbr j n1, c-acp pns32 vbr j j; pns32 vmbx vvi dt n1;
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It is plaine by the speech of Samuel. 1 Sam. 12. 21. Vaine things which cannot profit &c.
It is plain by the speech of Samuel. 1 Sam. 12. 21. Vain things which cannot profit etc.
pn31 vbz j p-acp dt n1 pp-f np1. crd np1 crd crd j n2 r-crq vmbx vvi av
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Thirdly, they are little worth, because they cannot further a man in the maine thing at which he should ayme;
Thirdly, they Are little worth, Because they cannot further a man in the main thing At which he should aim;
ord, pns32 vbr j n1, c-acp pns32 vmbx av-j dt n1 p-acp dt j n1 p-acp r-crq pns31 vmd vvi;
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they may further a man in some trifles, but not in the maine thing.
they may further a man in Some trifles, but not in the main thing.
pns32 vmb av-jc dt n1 p-acp d n2, cc-acp xx p-acp dt j n1.
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There is no true good comes to a man by all the riches in the world;
There is no true good comes to a man by all the riches in the world;
pc-acp vbz dx j j vvz p-acp dt n1 p-acp d dt n2 p-acp dt n1;
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neither can they free a man from the evill day; neither can they make you better either in respect of God or your selves.
neither can they free a man from the evil day; neither can they make you better either in respect of God or your selves.
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First, in respect of God, they cannot make you better esteemed with God: for he regards not the rich more then the poore.
First, in respect of God, they cannot make you better esteemed with God: for he regards not the rich more then the poor.
ord, p-acp n1 pp-f np1, pns32 vmbx vvi pn22 av-jc vvn p-acp np1: c-acp pns31 vvz xx dt j av-dc cs dt j.
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Iob. 34. 19. He doth not account of a man according to his greatnes, but according to his goodnesse. Prov. 20. 7, 8. Better is a poore man that walks in his integritie,Job 34. 19. He does not account of a man according to his greatness, but according to his Goodness. Curae 20. 7, 8. Better is a poor man that walks in his integrity,
zz crd crd pns31 vdz xx vvi pp-f dt n1 vvg p-acp po31 n1, p-acp vvg p-acp po31 n1. np1 crd crd, crd j vbz dt j n1 cst vvz p-acp po31 n1,
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then a King that is perverse in his wayes.
then a King that is perverse in his ways.
cs dt n1 cst vbz j p-acp po31 n2.
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Secondly, they cannot better him in respect of God, because they cannot assure him of the love of God.
Secondly, they cannot better him in respect of God, Because they cannot assure him of the love of God.
ord, pns32 vmbx vvi pno31 p-acp n1 pp-f np1, c-acp pns32 vmbx vvi pno31 pp-f dt vvb pp-f np1.
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Thirdly, they cannot make a man more mindfull of God; nay they corrupt mens hearts, they make a man more forgetfull of God.
Thirdly, they cannot make a man more mindful of God; nay they corrupt men's hearts, they make a man more forgetful of God.
ord, pns32 vmbx vvi dt n1 dc j pp-f np1; uh-x pns32 vvb ng2 n2, pns32 vvb dt n1 av-dc j pp-f np1.
(11) part (DIV2)
397
Page 9
1564
It is thus with the greatest part of men in the world that are worldly rich;
It is thus with the greatest part of men in the world that Are worldly rich;
pn31 vbz av p-acp dt js n1 pp-f n2 p-acp dt n1 cst vbr j j;
(11) part (DIV2)
397
Page 9
1565
it is with them as it was with the Prodigall, who while he had money in his purse, never did he thinke on his Father.
it is with them as it was with the Prodigal, who while he had money in his purse, never did he think on his Father.
pn31 vbz p-acp pno32 p-acp pn31 vbds p-acp dt j-jn, r-crq n1 pns31 vhd n1 p-acp po31 n1, av-x vdd pns31 vvi p-acp po31 n1.
(11) part (DIV2)
397
Page 9
1566
Fourthly, the things of this world cannot make a man more thankfull to God, but rather the contrary, ut supra.
Fourthly, the things of this world cannot make a man more thankful to God, but rather the contrary, ut supra.
ord, dt n2 pp-f d n1 vmbx vvi dt n1 dc j p-acp np1, cc-acp av-c dt j-jn, fw-la fw-la.
(11) part (DIV2)
398
Page 10
1567
Fifthly, the things of this world cannot draw a man neerer unto God. You see that the more men have, the more negligent they are in Gods service.
Fifthly, the things of this world cannot draw a man nearer unto God. You see that the more men have, the more negligent they Are in God's service.
ord, dt n2 pp-f d n1 vmbx vvb dt n1 av-jc p-acp np1. pn22 vvb cst dt av-dc n2 vhb, dt av-dc j pns32 vbr p-acp npg1 n1.
(11) part (DIV2)
399
Page 10
1568
Secondly, in respect of our selves; First, all the things of this life cannot in rich a mans soule with grace; they cannot make him humble,
Secondly, in respect of our selves; First, all the things of this life cannot in rich a men soul with grace; they cannot make him humble,
ord, p-acp n1 pp-f po12 n2; ord, d dt n2 pp-f d n1 vmbx p-acp j dt ng1 n1 p-acp vvb; pns32 vmbx vvi pno31 j,
(11) part (DIV2)
400
Page 10
1569
nor mercifull, nor constant in the profession of godlinesse and good duties; nay it rather makes them the more unmeet to any goodnesse;
nor merciful, nor constant in the profession of godliness and good duties; nay it rather makes them the more unmeet to any Goodness;
ccx j, ccx j p-acp dt n1 pp-f n1 cc j n2; uh pn31 av-c vvz pno32 dt av-dc j p-acp d n1;
(11) part (DIV2)
400
Page 10
1570
where there is gaine in the chest, there is losse in the Conscience; he that gets money apace, may lose Faith and a good Conscience;
where there is gain in the chest, there is loss in the Conscience; he that gets money apace, may loose Faith and a good Conscience;
c-crq pc-acp vbz n1 p-acp dt n1, pc-acp vbz n1 p-acp dt n1; pns31 cst vvz n1 av, vmb vvi n1 cc dt j n1;
(11) part (DIV2)
400
Page 10
1571
and they that most covet for abundance of the things of this life, are most backward in Grace;
and they that most covet for abundance of the things of this life, Are most backward in Grace;
cc pns32 cst ds vvb p-acp n1 pp-f dt n2 pp-f d n1, vbr av-ds av-j p-acp n1;
(11) part (DIV2)
400
Page 10
1572
and this argues that the things of this life are litle worth, even in respect of a mans selfe.
and this argues that the things of this life Are little worth, even in respect of a men self.
cc d vvz cst dt n2 pp-f d n1 vbr j n1, av p-acp n1 pp-f dt ng1 n1.
(11) part (DIV2)
400
Page 10
1573
Secondly, they are not able to free a man from any spirituall evill;
Secondly, they Are not able to free a man from any spiritual evil;
ord, pns32 vbr xx j pc-acp vvi dt n1 p-acp d j n-jn;
(11) part (DIV2)
401
Page 10
1574
they may promise Freedome ▪ but when they come to the triall, they will be like a broken staffe; nay they cannot free thee so much as from an ague, much lesse will they help in the day of the Lords wrath, when the rich man shall be called to an account,
they may promise Freedom ▪ but when they come to the trial, they will be like a broken staff; nay they cannot free thee so much as from an ague, much less will they help in the day of the lords wrath, when the rich man shall be called to an account,
pns32 vmb vvi n1 ▪ p-acp c-crq pns32 vvb p-acp dt n1, pns32 vmb vbi av-j dt vvn n1; uh pns32 vmbx vvi pno21 av av-d c-acp p-acp dt n1, d dc vmb pns32 vvi p-acp dt n1 pp-f dt n2 n1, c-crq dt j n1 vmb vbi vvn p-acp dt n1,
(11) part (DIV2)
401
Page 10
1575
and the Lord will recompence every man according to his wayes. So Prov. 11. 4. Riches profit not in the day of wrath.
and the Lord will recompense every man according to his ways. So Curae 11. 4. Riches profit not in the day of wrath.
cc dt n1 vmb vvi d n1 vvg p-acp po31 n2. np1 np1 crd crd n2 vvb xx p-acp dt n1 pp-f n1.
(11) part (DIV2)
401
Page 10
1576
True it is they may be as a wall of brasse to keepe of the evill of this world;
True it is they may be as a wall of brass to keep of the evil of this world;
j pn31 vbz pns32 vmb vbi p-acp dt n1 pp-f n1 pc-acp vvi pp-f dt n-jn pp-f d n1;
(11) part (DIV2)
401
Page 11
1577
yet when the houre of death approacheth, they cannot free from that; when you are affrighted with the accusation of your owne Consciences, and with the apprehension of Gods wrath,
yet when the hour of death Approaches, they cannot free from that; when you Are affrighted with the accusation of your own Consciences, and with the apprehension of God's wrath,
av c-crq dt n1 pp-f n1 vvz, pns32 vmbx vvi p-acp d; c-crq pn22 vbr vvn p-acp dt n1 pp-f po22 d n2, cc p-acp dt n1 pp-f n2 n1,
(11) part (DIV2)
401
Page 11
1578
when the Devill shall set upon you, and all your friends forsake you, shall the things of this life then doe you any pleasure? no, no.
when the devil shall Set upon you, and all your Friends forsake you, shall the things of this life then do you any pleasure? no, no.
c-crq dt n1 vmb vvi p-acp pn22, cc d po22 n2 vvb pn22, vmb dt n2 pp-f d n1 av vdb pn22 d n1? uh-dx, uh-dx.
(11) part (DIV2)
401
Page 11
1579
You will say to them then as Job to his friends, miserable comforters are you all; this argues their little worth:
You will say to them then as Job to his Friends, miserable Comforters Are you all; this argues their little worth:
pn22 vmb vvi p-acp pno32 av p-acp np1 p-acp po31 n2, j n2 vbr pn22 d; d vvz po32 j n1:
(11) part (DIV2)
401
Page 11
1580
For God wi•l not examine you how rich you have been, but he will consider you as you have honoured him,
For God wi•l not examine you how rich you have been, but he will Consider you as you have honoured him,
c-acp np1 vmb xx vvi pn22 c-crq j pn22 vhb vbn, cc-acp pns31 vmb vvi pn22 c-acp pn22 vhb vvn pno31,
(11) part (DIV2)
401
Page 11
1581
and as you have made good use of your riches;
and as you have made good use of your riches;
cc c-acp pn22 vhb vvn j n1 pp-f po22 n2;
(11) part (DIV2)
401
Page 11
1582
if you have been faithfull, you shall enter into your Masters joy. He will not consider you as you are or have been in great Offices or places in the world,
if you have been faithful, you shall enter into your Masters joy. He will not Consider you as you Are or have been in great Offices or places in the world,
cs pn22 vhb vbn j, pn22 vmb vvi p-acp po22 n2 n1. pns31 vmb xx vvi pn22 c-acp pn22 vbr cc vhb vbn p-acp j n2 cc n2 p-acp dt n1,
(11) part (DIV2)
401
Page 11
1583
but as you have been faithfull in them;
but as you have been faithful in them;
cc-acp c-acp pn22 vhb vbn j p-acp pno32;
(11) part (DIV2)
401
Page 11
1584
not as you had crouching and bowing to you, but as you have faithfully and frequently bowed your knees unto the Lord in Prayer;
not as you had crouching and bowing to you, but as you have faithfully and frequently bowed your knees unto the Lord in Prayer;
xx p-acp pn22 vhd vvg cc vvg p-acp pn22, cc-acp c-acp pn22 vhb av-j cc av-j vvd po22 n2 p-acp dt n1 p-acp n1;
(11) part (DIV2)
401
Page 11
1585
God will not account of you a straw the better for your wealth, but he will passe sentence on you as you have used or abused your talent.
God will not account of you a straw the better for your wealth, but he will pass sentence on you as you have used or abused your talon.
np1 vmb xx vvi pp-f pn22 dt n1 dt jc p-acp po22 n1, cc-acp pns31 vmb vvi n1 p-acp pn22 c-acp pn22 vhb vvn cc vvn po22 n1.
(11) part (DIV2)
401
Page 11
1586
Thirdly, they can give no content. He that desires Riches shall not be satisfied therewith. Eccles. 5. 9. O but, I desire but a competent living. Sol. It is well done.
Thirdly, they can give no content. He that Desires Riches shall not be satisfied therewith. Eccles. 5. 9. O but, I desire but a competent living. Sol. It is well done.
ord, pns32 vmb vvi dx n1. pns31 cst vvz n2 vmb xx vbi vvn av. np1 crd crd sy p-acp, pns11 vvb p-acp dt j vvg. np1 pn31 vbz av vdn.
(11) part (DIV2)
402
Page 11
1587
A little spring running from the head, runnes shallow at the first, but at the last, many other falling into it, it is become great;
A little spring running from the head, runs shallow At the First, but At the last, many other falling into it, it is become great;
dt j n1 vvg p-acp dt n1, vvz j p-acp dt ord, cc-acp p-acp dt ord, d n-jn vvg p-acp pn31, pn31 vbz vvn j;
(11) part (DIV2)
404
Page 12
1588
so you may say, you desire but a competency; but the world comes on you, then there is craving and having till your desires are as large as hell.
so you may say, you desire but a competency; but the world comes on you, then there is craving and having till your Desires Are as large as hell.
av pn22 vmb vvi, pn22 vvb p-acp dt n1; p-acp dt n1 vvz p-acp pn22, av a-acp vbz vvg cc vhg p-acp po22 n2 vbr a-acp j c-acp n1.
(11) part (DIV2)
404
Page 12
1589
Habba. 2. 5. riches make men sicke of a doggs disease;Habba. 2. 5. riches make men sick of a Dogs disease;
np1. crd crd n2 vvb n2 j pp-f dt ng1 n1;
(11) part (DIV2)
404
Page 12
1590
what is that? why doggs are alwaies eating, but never satisfied: so if a man immoderately love the things of this life, he shall not be satisfied.
what is that? why Dogs Are always eating, but never satisfied: so if a man immoderately love the things of this life, he shall not be satisfied.
q-crq vbz d? q-crq n2 vbr av vvg, cc-acp av-x vvn: av cs dt n1 av-j vvi dt n2 pp-f d n1, pns31 vmb xx vbi vvn.
(11) part (DIV2)
404
Page 12
1591
Lastly, the things of this world are nothing worth because we have no assurance of them:
Lastly, the things of this world Are nothing worth Because we have no assurance of them:
ord, dt n2 pp-f d n1 vbr pix j p-acp pns12 vhb dx n1 pp-f pno32:
(11) part (DIV2)
405
Page 12
1592
they are of no continuance, they either leave us, or we them:
they Are of no Continuance, they either leave us, or we them:
pns32 vbr pp-f dx n1, pns32 d vvb pno12, cc pns12 pno32:
(11) part (DIV2)
405
Page 12
1593
doe you not see that after a man hath risen earely, and late, eating the bread of carefulnesse,
do you not see that After a man hath risen early, and late, eating the bred of carefulness,
vdb pn22 xx vvi cst p-acp dt n1 vhz vvn av-j, cc av-j, vvg dt n1 pp-f n1,
(11) part (DIV2)
405
Page 12
1594
and hath gotten a little pelfe, is he not thereof deprived in a moment of time? Prov. 12. 27. The sloughfull man ( viz. ) the worldly man, rosteth not that which he tooke in hunting, ( viz. ) after all his travaile he is swept away,
and hath got a little pelf, is he not thereof deprived in a moment of time? Curae 12. 27. The sloughfull man (viz.) the worldly man, roasteth not that which he took in hunting, (viz.) After all his travail he is swept away,
cc vhz vvn dt j n1, vbz pns31 xx av vvn p-acp dt n1 pp-f n1? np1 crd crd dt j n1 (n1) dt j n1, vvz xx d r-crq pns31 vvd p-acp vvg, (n1) p-acp d po31 n1 pns31 vbz vvn av,
(11) part (DIV2)
405
Page 12
1595
and taketh not the profit of them. Is not this then a worthlesse world? but suppose it doe stay with you,
and Takes not the profit of them. Is not this then a worthless world? but suppose it do stay with you,
cc vvz xx dt n1 pp-f pno32. vbz xx d av dt j n1? cc-acp vvb pn31 vdb vvi p-acp pn22,
(11) part (DIV2)
405
Page 12
1596
yet one day you must part with it. Psal. 49. 6, 7. and you must carrie nothing with you;
yet one day you must part with it. Psalm 49. 6, 7. and you must carry nothing with you;
av crd n1 pn22 vmb vvi p-acp pn31. np1 crd crd, crd cc pn22 vmb vvi pix p-acp pn22;
(11) part (DIV2)
405
Page 12
1597
naked you came, and naked you must returne;naked you Come, and naked you must return;
j pn22 vvd, cc j pn22 vmb vvi;
(11) part (DIV2)
405
Page 13
1598
even like unto a Sumpter-Horse which carries all the day abundance of Treasure, but at night it is all taken from him,
even like unto a Sumpter-horse which carries all the day abundance of Treasure, but At night it is all taken from him,
av av-j p-acp dt n1 r-crq vvz d dt n1 n1 pp-f n1, cc-acp p-acp n1 pn31 vbz av-d vvn p-acp pno31,
(11) part (DIV2)
405
Page 13
1599
and he is put into a stable for his labour;
and he is put into a stable for his labour;
cc pns31 vbz vvn p-acp dt n1 p-acp po31 n1;
(11) part (DIV2)
405
Page 13
1600
all the benefit he gets by the Treasure, is, he onely feeles the weight of it.
all the benefit he gets by the Treasure, is, he only feels the weight of it.
d dt n1 pns31 vvz p-acp dt n1, vbz, pns31 av-j vvz dt n1 pp-f pn31.
(11) part (DIV2)
405
Page 13
1601
Even so many rich men are Sumpter-horses to carrie the things of the world, who either for ill-useing,
Even so many rich men Are Sumpter-horses to carry the things of the world, who either for ill-useing,
np1 av d j n2 vbr n2 pc-acp vvi dt n2 pp-f dt n1, r-crq av-d p-acp j,
(11) part (DIV2)
405
Page 13
1602
or ill-getting them, are put into a filthie stable, ( viz. ) Hell, and their pay is everlasting torment.
or ill-getting them, Are put into a filthy stable, (viz.) Hell, and their pay is everlasting torment.
cc j pno32, vbr vvn p-acp dt j n1, (n1) n1, cc po32 n1 vbz j n1.
(11) part (DIV2)
405
Page 13
1603
These things shew the little worth of this world. Now you shall see that wordly men are little worth:
These things show the little worth of this world. Now you shall see that wordly men Are little worth:
np1 n2 vvi dt j n1 pp-f d n1. av pn22 vmb vvi d j n2 vbr j j:
(11) part (DIV2)
405
Page 13
1604
First, it appeares that they are little worth, because of the names and titles that the Spirit of God laies on them;
First, it appears that they Are little worth, Because of the names and titles that the Spirit of God lays on them;
ord, pn31 vvz cst pns32 vbr j n1, c-acp pp-f dt n2 cc n2 cst dt n1 pp-f np1 vvz p-acp pno32;
(11) part (DIV2)
406
Page 13
1605
it calls them Sonnes of Beliall. 1 Sam. 2. 12. Vile persons. Psal. 15. 4. Children of iniquity.
it calls them Sons of Belial. 1 Sam. 2. 12. Vile Persons. Psalm 15. 4. Children of iniquity.
pn31 vvz pno32 n2 pp-f np1. crd np1 crd crd j n2. np1 crd crd np1 pp-f n1.
(11) part (DIV2)
406
Page 13
1606
Hosea 10. 9. 11. a Reprobate stock. John 8. 44. Children of wrath.
Hosea 10. 9. 11. a Reprobate stock. John 8. 44. Children of wrath.
np1 crd crd crd dt j-jn n1. np1 crd crd np1 pp-f n1.
(11) part (DIV2)
406
Page 13
1607
Ephes. 2. Now if there were any great worth in them, thinke you that the Spirit of God would not better stile them?Ephesians 2. Now if there were any great worth in them, think you that the Spirit of God would not better style them?
np1 crd av cs pc-acp vbdr d j n1 p-acp pno32, vvb pn22 d dt n1 pp-f np1 vmd xx vvi n1 pno32?
(11) part (DIV2)
406
Page 13
1608
Secondly, they are little worth in respect of their actions;
Secondly, they Are little worth in respect of their actions;
ord, pns32 vbr j j p-acp n1 pp-f po32 n2;
(11) part (DIV2)
407
Page 13
1609
their best actions are but glittering sinnes. Esay 66. 3. If they pray, or heare &c. God accounts of it no better then the sacrificeing of Swines flesh; they stinke in Gods nostrills. Esay 1. 13.
their best actions Are but glittering Sins. Isaiah 66. 3. If they pray, or hear etc. God accounts of it no better then the sacrificing of Swine Flesh; they stink in God's nostrils. Isaiah 1. 13.
po32 av-js n2 vbr cc-acp vvg n2. np1 crd crd cs pns32 vvb, cc vvi av np1 vvz pp-f pn31 av-dx av-jc cs dt vvg pp-f ng1 n1; pns32 n1 p-acp npg1 n2. np1 crd crd
(11) part (DIV2)
407
Page 41
1610
If then the men of the world be little worth, how doth this discover the madnesse and folly of men in these daies who so much mind the world? no paines nor travaile too great,
If then the men of the world be little worth, how does this discover the madness and folly of men in these days who so much mind the world? no pains nor travail too great,
cs av dt n2 pp-f dt n1 vbb j n1, q-crq vdz d vvi dt n1 cc n1 pp-f n2 p-acp d n2 r-crq av av-d vvi dt n1? uh-dx n2 ccx n1 av j,
(11) part (DIV2)
408
Page 41
1611
or too dangerous to get the world; naythey will hazard life and health even to the back bone, to get the world;
or too dangerous to get the world; naythey will hazard life and health even to the back bone, to get the world;
cc av j pc-acp vvi dt n1; vvg n1 vvi n1 cc n1 av p-acp dt n1 n1, pc-acp vvi dt n1;
(11) part (DIV2)
408
Page 41
1612
goe to bed late, rise earlie, not caring if they lose both bodie and soule, to get the world:
go to Bed late, rise early, not caring if they loose both body and soul, to get the world:
vvb p-acp n1 av-j, vvb av-j, xx vvg cs pns32 vvb d n1 cc n1, pc-acp vvi dt n1:
(11) part (DIV2)
408
Page 41
1613
and when their Consciences are thus set on the tenters to get it, they set their hearts on it and keepe it as their God.
and when their Consciences Are thus Set on the tenters to get it, they Set their hearts on it and keep it as their God.
cc c-crq po32 n2 vbr av vvn p-acp dt n2 pc-acp vvi pn31, pns32 vvd po32 n2 p-acp pn31 cc vvi pn31 p-acp po32 n1.
(11) part (DIV2)
408
Page 41
1614
Secondly, let this informe our Judgements that seeing the world, and the men of the world are so little worth;
Secondly, let this inform our Judgments that seeing the world, and the men of the world Are so little worth;
ord, vvb d vvi po12 n2 d vvg dt n1, cc dt n2 pp-f dt n1 vbr av j n1;
(11) part (DIV2)
409
Page 41
1615
let us judge of them no better then they deserve;
let us judge of them no better then they deserve;
vvb pno12 vvi pp-f pno32 av-dx av-jc cs pns32 vvb;
(11) part (DIV2)
409
Page 41
1616
it is a false glasse, or crooked rule that men goe by, who judge themselves men of worth if they be rich,
it is a false glass, or crooked Rule that men go by, who judge themselves men of worth if they be rich,
pn31 vbz dt j n1, cc j vvi d n2 vvb p-acp, r-crq vvb px32 n2 pp-f n1 cs pns32 vbb j,
(11) part (DIV2)
409
Page 41
1617
and we use to say there is a man of good credit; let us see our folly in thus judging. I will discover it thus.
and we use to say there is a man of good credit; let us see our folly in thus judging. I will discover it thus.
cc pns12 vvb pc-acp vvi a-acp vbz dt n1 pp-f j n1; vvb pno12 vvi po12 n1 p-acp av vvg. pns11 vmb vvi pn31 av.
(11) part (DIV2)
409
Page 41
1618
The things of the world are given to the worst men; wicked men have many times the greatest share in them.
The things of the world Are given to the worst men; wicked men have many times the greatest share in them.
dt n2 pp-f dt n1 vbr vvn p-acp dt js n2; j n2 vhb d n2 dt js vvb p-acp pno32.
(11) part (DIV2)
410
Page 41
1619
Esau hath foure hundred at his heeles, when Iacob had but a few;Esau hath foure hundred At his heals, when Iacob had but a few;
np1 vhz crd crd p-acp po31 n2, c-crq np1 vhd p-acp dt d;
(11) part (DIV2)
410
Page 15
1620
The Scribes and the Pharises sate in Moses chaire, when as the Disciples of Christ were carried before the Rulers;
The Scribes and the Pharisees sat in Moses chair, when as the Disciples of christ were carried before the Rulers;
dt n2 cc dt np2 vvd p-acp np1 n1, c-crq c-acp dt n2 pp-f np1 vbdr vvn p-acp dt n2;
(11) part (DIV2)
410
Page 15
1621
so for Riches, proud Dives fared deliciously everie day, when poore Lazarus was faine to snap at a crust;
so for Riches, proud Dives fared deliciously every day, when poor Lazarus was feign to snap At a crust;
av p-acp n2, j vvz vvd av-j d n1, c-crq j np1 vbds av-j pc-acp vvi p-acp dt n1;
(11) part (DIV2)
410
Page 15
1622
so the false Prophets were fed at Jesabells table ▪ when Elias was in commons with the Ravens.
so the false prophets were fed At Jesabells table ▪ when Elias was in commons with the Ravens.
av dt j n2 vbdr vvn p-acp n2 n1 ▪ c-crq np1 vbds p-acp n2 p-acp dt n2.
(11) part (DIV2)
410
Page 15
1623
Now if the things of this life were of such great worth, thinke you that God would keepe his children so sparingly with them? no, no;
Now if the things of this life were of such great worth, think you that God would keep his children so sparingly with them? no, no;
av cs dt n2 pp-f d n1 vbdr pp-f d j n1, vvb pn22 cst np1 vmd vvi po31 n2 av av-vvg p-acp pno32? uh-dx, uh-dx;
(11) part (DIV2)
410
Page 15
1624
they are but gifts of Gods left hand.
they Are but Gifts of God's left hand.
pns32 vbr p-acp n2 pp-f n2 vvn n1.
(11) part (DIV2)
410
Page 15
1625
Prov. 3. 16. Length of dayes are in his right hand, and in his left hand riches and Honour.Curae 3. 16. Length of days Are in his right hand, and in his left hand riches and Honour.
np1 crd crd n1 pp-f n2 vbr p-acp po31 j-jn n1, cc p-acp po31 j n1 n2 cc n1.
(11) part (DIV2)
410
Page 15
1626
Instruction, to teach us to take off our hearts and affections from pursuing the things of this life.
Instruction, to teach us to take off our hearts and affections from pursuing the things of this life.
n1, pc-acp vvi pno12 pc-acp vvi a-acp po12 n2 cc n2 p-acp vvg dt n2 pp-f d n1.
(11) part (DIV2)
411
Page 15
1627
You see they are little worth;
You see they Are little worth;
pn22 vvb pns32 vbr j j;
(11) part (DIV2)
411
Page 15
1628
doe not in affection love the world, nor yet in action too much seeke the world;
do not in affection love the world, nor yet in actium too much seek the world;
vdb xx p-acp n1 vvb dt n1, ccx av p-acp n1 av av-d vvi dt n1;
(11) part (DIV2)
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Page 15
1629
but when Heaven and earth are laide in the ballance, esteeme earthly things as dung in respect of Christ,
but when Heaven and earth Are laid in the balance, esteem earthly things as dung in respect of christ,
cc-acp c-crq n1 cc n1 vbr vvn p-acp dt n1, vvb j n2 c-acp n1 p-acp n1 pp-f np1,
(11) part (DIV2)
411
Page 15
1630
and shew your little esteeme of earthly things, by your seeking them in the second place,
and show your little esteem of earthly things, by your seeking them in the second place,
cc vvb po22 j vvb pp-f j n2, p-acp po22 vvg pno32 p-acp dt ord n1,
(11) part (DIV2)
411
Page 15
1631
and Gods Kingdome in the first place;
and God's Kingdom in the First place;
cc ng1 n1 p-acp dt ord n1;
(11) part (DIV2)
411
Page 15
1632
Let wicked men account the things of this life as their summum bonum; but let us be crucified to the world, let us be as dead men to the world,
Let wicked men account the things of this life as their summum bonum; but let us be Crucified to the world, let us be as dead men to the world,
vvb j n2 vvb dt n2 pp-f d n1 p-acp po32 fw-la fw-la; cc-acp vvb pno12 vbb vvn p-acp dt n1, vvb pno12 vbi a-acp j n2 p-acp dt n1,
(11) part (DIV2)
411
Page 16
1633
and the world as dead to us;
and the world as dead to us;
cc dt n1 c-acp j p-acp pno12;
(11) part (DIV2)
411
Page 16
1634
not that I would have you utterly to reject the things of this life, but not to set your affections on them;
not that I would have you utterly to reject the things of this life, but not to Set your affections on them;
xx cst pns11 vmd vhi pn22 av-j pc-acp vvi dt n2 pp-f d n1, cc-acp xx p-acp vvb po22 n2 p-acp pno32;
(11) part (DIV2)
411
Page 16
1635
we must use the things of this life as Travailers doe their provision; if they have too much, it will hinder them;
we must use the things of this life as Travelers do their provision; if they have too much, it will hinder them;
pns12 vmb vvi dt n2 pp-f d n1 c-acp n2 vdb po32 n1; cs pns32 vhb av av-d, pn31 vmb vvi pno32;
(11) part (DIV2)
411
Page 16
1636
so let us be content whether it be much or little; it is best to lay up Treasure in Heaven, as Christ told his Disciples. Thus of the first point; the second followes.
so let us be content whither it be much or little; it is best to lay up Treasure in Heaven, as christ told his Disciples. Thus of the First point; the second follows.
av vvb pno12 vbi j cs pn31 vbb d cc j; pn31 vbz js pc-acp vvi a-acp n1 p-acp n1, p-acp np1 vvd po31 n2. av pp-f dt ord n1; dt ord vvz.
(11) part (DIV2)
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Page 16
1637
OF whom the world was not worthy; as if he should have said they are too good to live in the world; hence observe;OF whom the world was not worthy; as if he should have said they Are too good to live in the world; hence observe;
pp-f ro-crq dt n1 vbds xx j; c-acp cs pns31 vmd vhi vvn pns32 vbr av j pc-acp vvi p-acp dt n1; av vvb;
(12) part (DIV2)
412
Page 16
1638
That true Beleevers are persons of very great worth. The world is not worthie of them.That true Believers Are Persons of very great worth. The world is not worthy of them.
cst j n2 vbr n2 pp-f av j j. dt n1 vbz xx j pp-f pno32.
(12) part (DIV2)
412
Page 16
1639
I need not spend much time to prove this;
I need not spend much time to prove this;
pns11 vvb xx vvi d n1 pc-acp vvi d;
(12) part (DIV2)
413
Page 16
1640
they are called excellent persons, Psa. 16. 3. Againe, the righteous is more excellent then his neighbour.
they Are called excellent Persons, Psa. 16. 3. Again, the righteous is more excellent then his neighbour.
pns32 vbr vvn j n2, np1 crd crd av, dt j vbz av-dc j av po31 n1.
(12) part (DIV2)
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Page 16
1641
Prov. 12. 26. againe, they are called the glory of God, Esay 4. 5. They are called a chosen people, a Royall Priesthood. 1 Pet. 2. 9. Now, wherein lies the worth of a godly man? not in the outward man;Curae 12. 26. again, they Are called the glory of God, Isaiah 4. 5. They Are called a chosen people, a Royal Priesthood. 1 Pet. 2. 9. Now, wherein lies the worth of a godly man? not in the outward man;
np1 crd crd av, pns32 vbr vvn dt n1 pp-f np1, np1 crd crd pns32 vbr vvn dt vvn n1, dt j n1. crd np1 crd crd av, q-crq vvz dt j pp-f dt j n1? xx p-acp dt j n1;
(12) part (DIV2)
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Page 17
1642
for alas the outward man of a child of God is the same with another man.
for alas the outward man of a child of God is the same with Another man.
c-acp uh dt j n1 pp-f dt n1 pp-f np1 vbz dt d p-acp j-jn n1.
(12) part (DIV2)
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Page 17
1643
Their chiefe worthinesse lies in the inward man which after God is created unto righteousnesse and true holinesse.
Their chief worthiness lies in the inward man which After God is created unto righteousness and true holiness.
po32 j-jn n1 vvz p-acp dt j n1 r-crq p-acp np1 vbz vvn p-acp n1 cc j n1.
(12) part (DIV2)
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Page 17
1644
Ephes. 4. 24. The Kings daughter is all glorious within. Psal. 45. 13. Now Gods people are worthy persons, and that in these respects.Ephesians 4. 24. The Kings daughter is all glorious within. Psalm 45. 13. Now God's people Are worthy Persons, and that in these respects.
np1 crd crd dt ng1 n1 vbz d j a-acp. np1 crd crd av npg1 n1 vbr j n2, cc cst p-acp d n2.
(12) part (DIV2)
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Page 17
1645
First, in respect of the worthy names they have. Doe they not saith the Apostle, blaspheme the worthy name by the which yee are called? Jam. 2. 7. (viz. ) the name of Christ.
First, in respect of the worthy names they have. Do they not Says the Apostle, Blaspheme the worthy name by the which ye Are called? Jam. 2. 7. (viz.) the name of christ.
ord, p-acp n1 pp-f dt j n2 pns32 vhb. vdb pns32 xx vvz dt n1, vvb dt j n1 p-acp dt r-crq pn22 vbr vvn? np1 crd crd (n1) dt n1 pp-f np1.
(12) part (DIV2)
414
Page 17
1646
Secondly, they are worthie, because there was a great price paid for them;
Secondly, they Are worthy, Because there was a great price paid for them;
ord, pns32 vbr j, c-acp a-acp vbds dt j n1 vvn p-acp pno32;
(12) part (DIV2)
415
Page 17
1647
it adds much to the worth of a thing when there is a great price paide for it;
it adds much to the worth of a thing when there is a great price paid for it;
pn31 vvz av-d p-acp dt n1 pp-f dt n1 c-crq pc-acp vbz dt j n1 vvn p-acp pn31;
(12) part (DIV2)
415
Page 17
1648
so this adds to the worth of all true beleevers that the price was great that was paid for them;
so this adds to the worth of all true believers that the price was great that was paid for them;
av d vvz p-acp dt n1 pp-f d j n2 cst dt n1 vbds j cst vbds vvn p-acp pno32;
(12) part (DIV2)
415
Page 17
1649
they were not bought with corruptible things; they were not bought with corruptible things;
pns32 vbdr xx vvn p-acp j n2;
(12) part (DIV2)
415
Page 17
1650
not with two hundred fore-skinnes of the Philistines, as David bought Michal; nor with thirtie change of raiment, the reward of those that unfolded Samsons Riddle;
not with two hundred foreskins of the philistines, as David bought Michal; nor with thirtie change of raiment, the reward of those that unfolded Samsons Riddle;
xx p-acp crd crd n2 pp-f dt njp2, p-acp np1 vvn np1; ccx p-acp crd n1 pp-f n1, dt n1 pp-f d cst vvd np2 n1;
(12) part (DIV2)
415
Page 17
1651
they were not bought with a great summe of Money, as the Romane Burgesseship was; I say not with corruptible things, but with the precious bloud of Jesus Christ;
they were not bought with a great sum of Money, as the Roman Burgesseship was; I say not with corruptible things, but with the precious blood of jesus christ;
pns32 vbdr xx vvn p-acp dt j n1 pp-f n1, c-acp dt jp n1 vbds; pns11 vvb xx p-acp j n2, p-acp p-acp dt j n1 pp-f np1 np1;
(12) part (DIV2)
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Page 17
1652
for in him we have redemption through his blood. Coloss. 1. 14. Thirdly, they are worthy in respect of the Consciences of the wicked;
for in him we have redemption through his blood. Coloss. 1. 14. Thirdly, they Are worthy in respect of the Consciences of the wicked;
p-acp p-acp pno31 pns12 vhb n1 p-acp po31 n1. np1 crd crd ord, pns32 vbr j p-acp n1 pp-f dt n2 pp-f dt j;
(12) part (DIV2)
415
Page 18
1653
for it is for their worth, that they beare them malice; it is goodnesse that is persecuted in good men.
for it is for their worth, that they bear them malice; it is Goodness that is persecuted in good men.
p-acp pn31 vbz p-acp po32 n1, cst pns32 vvb pno32 n1; pn31 vbz n1 cst vbz vvn p-acp j n2.
(12) part (DIV2)
416
Page 18
1654
I appeale to the Consciences of wicked men, whether their Consciences tell them not that there is worth in the godly for which they beare them a secret grudge;
I appeal to the Consciences of wicked men, whither their Consciences tell them not that there is worth in the godly for which they bear them a secret grudge;
pns11 vvb p-acp dt n2 pp-f j n2, cs po32 n2 vvb pno32 xx d pc-acp vbz j p-acp dt j p-acp r-crq pns32 vvb pno32 dt j-jn n1;
(12) part (DIV2)
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Page 18
1655
but if their Consciences be sleepy; and tell them not so much, yet I am sure their practises proclaime it.
but if their Consciences be sleepy; and tell them not so much, yet I am sure their practises proclaim it.
cc-acp cs po32 n2 vbb j; cc vvb pno32 xx av av-d, av pns11 vbm av-j po32 n2 vvi pn31.
(12) part (DIV2)
416
Page 18
1656
The grace that is in the godly is the eye-soare of the wicked.
The grace that is in the godly is the eye-soare of the wicked.
dt n1 cst vbz p-acp dt j vbz dt n1 pp-f dt j.
(12) part (DIV2)
416
Page 18
1657
Fourthly, Gods people are personages of great worth, in respect of their Priviledges which God hath been pleased to dignifie them withall, which are infinite if I should name them all;
Fourthly, God's people Are Personages of great worth, in respect of their Privileges which God hath been pleased to dignify them withal, which Are infinite if I should name them all;
ord, npg1 n1 vbr n2 pp-f j n1, p-acp n1 pp-f po32 n2 r-crq np1 vhz vbn vvn pc-acp vvi pno32 av, r-crq vbr j cs pns11 vmd vvi pno32 d;
(12) part (DIV2)
417
Page 18
1658
wherefore as out of a garden where are diverse sorts of flowers, I will gather some few.
Wherefore as out of a garden where Are diverse sorts of flowers, I will gather Some few.
c-crq c-acp av pp-f dt n1 q-crq vbr j n2 pp-f n2, pns11 vmb vvi d d.
(12) part (DIV2)
417
Page 18
1659
The first Priviledge wherein their worth is manifest, is their Royall descent; they are not basely borne;
The First Privilege wherein their worth is manifest, is their Royal descent; they Are not basely born;
dt ord n1 c-crq po32 n1 vbz j, vbz po32 j n1; pns32 vbr xx av-j vvn;
(12) part (DIV2)
418
Page 18
1660
No, they have Kings for their nursing Fathers, and Queenes for their nursing Mothers;
No, they have Kings for their nursing Father's, and Queens for their nursing Mother's;
uh-dx, pns32 vhb n2 p-acp po32 j-vvg n2, cc n2 p-acp po32 j-vvg ng1;
(12) part (DIV2)
418
Page 18
1661
they are sonnes and daughters of the King of Heaven, and it is usuall in the Scripture to call them the Children of God.
they Are Sons and daughters of the King of Heaven, and it is usual in the Scripture to call them the Children of God.
pns32 vbr n2 cc n2 pp-f dt n1 pp-f n1, cc pn31 vbz j p-acp dt n1 p-acp vvb pno32 dt n2 pp-f np1.
(12) part (DIV2)
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Page 19
1662
Secondly, as they are Royally descended, so they are Royally attended. To speak reverendly, God attends them, he keeps them as the apple of his eye;
Secondly, as they Are Royally descended, so they Are Royally attended. To speak reverendly, God attends them, he keeps them as the apple of his eye;
ord, c-acp pns32 vbr av-j vvn, av pns32 vbr av-j vvn. pc-acp vvi j, np1 vvz pno32, pns31 vvz pno32 p-acp dt n1 pp-f po31 n1;
(12) part (DIV2)
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Page 19
1663
and Christ is their Captaine, he goes before them to conduct them;
and christ is their Captain, he Goes before them to conduct them;
cc np1 vbz po32 n1, pns31 vvz p-acp pno32 pc-acp vvi pno32;
(12) part (DIV2)
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Page 19
1664
and under God and Christ we have Angells, they pitch round about them that feare the Lord, Psal. 34. 7.
and under God and christ we have Angels, they pitch round about them that Fear the Lord, Psalm 34. 7.
cc p-acp np1 cc np1 pns12 vhb n2, pns32 vvb av-j p-acp pno32 cst vvb dt n1, np1 crd crd
(12) part (DIV2)
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Page 19
1665
Thirdly, they are worthie in respect of their places. They that trust in the Lord shall be as Mount Zion, Psal. 125. 1. which cannot be removed.
Thirdly, they Are worthy in respect of their places. They that trust in the Lord shall be as Mount Zion, Psalm 125. 1. which cannot be removed.
ord, pns32 vbr j p-acp n1 pp-f po32 n2. pns32 d vvb p-acp dt n1 vmb vbi p-acp n1 np1, np1 crd crd r-crq vmbx vbi vvn.
(12) part (DIV2)
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Page 19
1666
Fourthly, in respect of their fare; they have Benjamin's Messe, which is five times more then his brethren's;
Fourthly, in respect of their fare; they have Benjamin's Mess, which is five times more then his Brothers';
ord, p-acp n1 pp-f po32 n1; pns32 vhb vvz n1, r-crq vbz crd n2 av-dc cs po31 ng2;
(12) part (DIV2)
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Page 19
1667
so the portion of Gods children is five thousand times more then the wicked's; Heaven is their inheritance.
so the portion of God's children is five thousand times more then the wicked's; Heaven is their inheritance.
av dt n1 pp-f npg1 n2 vbz crd crd n2 av-dc cs dt ng1; n1 vbz po32 n1.
(12) part (DIV2)
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Page 19
1668
Fifthly, they are worthy in respect of their Royall apparell; as a worthy man is richly apparrelled,
Fifthly, they Are worthy in respect of their Royal apparel; as a worthy man is richly appareled,
ord, pns32 vbr j p-acp n1 pp-f po32 j n1; p-acp dt j n1 vbz av-j vvn,
(12) part (DIV2)
422
Page 19
1669
so a godly man is clothed with the righteousnesse of Christ. Revel. 3. 9.
so a godly man is clothed with the righteousness of christ. Revel. 3. 9.
av dt j n1 vbz vvn p-acp dt n1 pp-f np1. vvb. crd crd
(12) part (DIV2)
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Page 19
1670
Sixthly, in this respect also, because they are out of debt, they neede not feare any Sergeant to arrest them, no not death: for Christ hath cancelled the hand-writing Colos. 2. 14. Seventhly, in respect they may goe boldly to the throne of grace, with confidence that they shall be heard in prayer.
Sixthly, in this respect also, Because they Are out of debt, they need not Fear any sergeant to arrest them, no not death: for christ hath canceled the handwriting Colos 2. 14. Seventhly, in respect they may go boldly to the throne of grace, with confidence that they shall be herd in prayer.
j, p-acp d n1 av, c-acp pns32 vbr av pp-f n1, pns32 vvb xx vvi d n1 pc-acp vvi pno32, uh-dx xx n1: p-acp np1 vhz vvn dt n1 np1 crd crd crd, p-acp vvb pns32 vmb vvi av-j p-acp dt n1 pp-f n1, p-acp n1 cst pns32 vmb vbi vvn p-acp n1.
(12) part (DIV2)
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Page 20
1671
For whatsoever we aske we receive, &c. 1 John 3. 22. Eightly, all things worke together still for them to the best. Rom. 8. 28. Ninthly, they are Gods beloved ones, his favourites, they have an interest in Gods peculiar providence.
For whatsoever we ask we receive, etc. 1 John 3. 22. Eighth, all things work together still for them to the best. Rom. 8. 28. Ninthly, they Are God's Beloved ones, his favourites, they have an Interest in God's peculiar providence.
p-acp r-crq pns12 vvb pns12 vvb, av crd np1 crd crd ord, d n2 vvi av av c-acp pno32 p-acp dt js. np1 crd crd ord, pns32 vbr n2 vvn pi2, po31 n2, pns32 vhb dt n1 p-acp npg1 j n1.
(12) part (DIV2)
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Page 20
1672
True it is he shewes a generall providence to all: but Gods people have a right in a more peculiar manner;
True it is he shows a general providence to all: but God's people have a right in a more peculiar manner;
j pn31 vbz pns31 vvz dt j n1 p-acp d: cc-acp npg1 n1 vhb dt j-jn p-acp dt dc j n1;
(12) part (DIV2)
426
Page 20
1673
for God will dwell with them.
for God will dwell with them.
p-acp np1 vmb vvi p-acp pno32.
(12) part (DIV2)
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Page 20
1674
Iohn 14. 23. and he will keepe the feete of his Saints. 1 Sam. 2. 9. Tenthly, they have the free use of all Gods creatures; the Chartar that was given by the great Lord of all, was forfeited to him by the fall of our first parents.John 14. 23. and he will keep the feet of his Saints. 1 Sam. 2. 9. Tenthly, they have the free use of all God's creatures; the Charter that was given by the great Lord of all, was forfeited to him by the fallen of our First Parents.
np1 crd crd cc pns31 vmb vvi dt n2 pp-f po31 n2. crd np1 crd crd ord, pns32 vhb dt j n1 pp-f d ng1 n2; dt n1 cst vbds vvn p-acp dt j n1 pp-f d, vbds vvn p-acp pno31 p-acp dt n1 pp-f po12 ord n2.
(12) part (DIV2)
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Page 20
1675
They are the sower grape, and we their children our teeth are set on edge. But Christ hath renewed this charter for his: all others are but usurpers:
They Are the sour grape, and we their children our teeth Are Set on edge. But christ hath renewed this charter for his: all Others Are but usurpers:
pns32 vbr dt j n1, cc pns12 po32 n2 po12 n2 vbr vvn p-acp n1. p-acp np1 vhz vvn d n1 p-acp po31: d n2-jn vbr p-acp n2:
(12) part (DIV2)
427
Page 20
1676
though a wicked man have never so much, and never so good a title in regard of the law of man,
though a wicked man have never so much, and never so good a title in regard of the law of man,
cs dt j n1 vhb av-x av av-d, cc av-x av j dt n1 p-acp n1 pp-f dt n1 pp-f n1,
(12) part (DIV2)
427
Page 20
1677
yet in Christ he shall be condemned for an intruder.
yet in christ he shall be condemned for an intruder.
av p-acp np1 pns31 vmb vbi vvn p-acp dt n1.
(12) part (DIV2)
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Page 20
1678
Oh what a happy thing is this then for the godly? for whatsoever they have they are the right owners of it:
O what a happy thing is this then for the godly? for whatsoever they have they Are the right owners of it:
uh r-crq dt j n1 vbz d av p-acp dt j? p-acp r-crq pns32 vhb pns32 vbr dt j-jn n2 pp-f pn31:
(12) part (DIV2)
427
Page 20
1679
all things are theirs, and they are Christs, and Christ is Gods. all things Are theirs, and they Are Christ, and christ is God's
d n2 vbr png32, cc pns32 vbr npg1, cc np1 vbz n2
(12) part (DIV2)
427
Page 21
1680
Eleventhly, they are persons of great worth in respect of their presence where ▪ they live, the places fare the better for them.
Eleventhly, they Are Persons of great worth in respect of their presence where ▪ they live, the places fare the better for them.
ord, pns32 vbr n2 pp-f j j p-acp n1 pp-f po32 n1 c-crq ▪ pns32 vvb, dt n2 vvb dt jc p-acp pno32.
(12) part (DIV2)
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Page 21
1681
Laban fared the better for Iacob, and Potiphar fared the better for Ioseph. While Lot was in Sodome, the Lord could doe nothing against the Sodomites: they keepe the judgments from the places where they live, they are the pillars of the Land.Laban fared the better for Iacob, and Potiphar fared the better for Ioseph. While Lot was in Sodom, the Lord could do nothing against the Sodomites: they keep the Judgments from the places where they live, they Are the pillars of the Land.
np1 vvd dt jc p-acp np1, cc np1 vvd dt jc p-acp np1. cs n1 vbds p-acp np1, dt n1 vmd vdi pix p-acp dt n2: pns32 vvb dt n2 p-acp dt n2 c-crq pns32 vvb, pns32 vbr dt n2 pp-f dt n1
(12) part (DIV2)
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Page 21
1682
Twelfthly, in respect of their actions: a true beleever in his prayer praies for himselfe and for others.
Twelfthly, in respect of their actions: a true believer in his prayer prays for himself and for Others.
ord, p-acp n1 pp-f po32 n2: dt j n1 p-acp po31 n1 vvz p-acp px31 cc p-acp n2-jn.
(12) part (DIV2)
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Page 21
1683
Abraham prayed for Abimelech, and God heard him.Abraham prayed for Abimelech, and God herd him.
np1 vvd p-acp np1, cc np1 vvd pno31.
(12) part (DIV2)
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Page 21
1684
Gen. 20. 17. and Moses prayed for Pharaoh, and God removed the plagues, as you may see in Exodus. Gen. 20. 17. and Moses prayed for Pharaoh, and God removed the plagues, as you may see in Exodus.
np1 crd crd cc np1 vvd p-acp np1, cc np1 vvd dt n2, c-acp pn22 vmb vvi p-acp fw-la.
(12) part (DIV2)
429
Page 21
1685
Thirteenthly, in respect of the great things which are laid up and reserved of God for them in the world to come, such as no eye hath seene,
Thirteenthly, in respect of the great things which Are laid up and reserved of God for them in the world to come, such as no eye hath seen,
ord, p-acp n1 pp-f dt j n2 r-crq vbr vvn a-acp cc vvn pp-f np1 p-acp pno32 p-acp dt n1 pc-acp vvi, d c-acp dx n1 vhz vvn,
(12) part (DIV2)
430
Page 21
1686
nor eare heard, neither hath it entred into the heart of man to conceive. But are they such men of worth? why, they are not esteemed at all,
nor ear herd, neither hath it entered into the heart of man to conceive. But Are they such men of worth? why, they Are not esteemed At all,
ccx n1 vvd, av-dx vhz pn31 vvn p-acp dt n1 pp-f n1 pc-acp vvi. cc-acp vbr pns32 d n2 pp-f n1? uh-crq, pns32 vbr xx vvn p-acp d,
(12) part (DIV2)
430
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1687
neither are they at all well spoken of. First, know this: you that are godly, be not discouraged;
neither Are they At all well spoken of. First, know this: you that Are godly, be not discouraged;
av-dx vbr pns32 p-acp d av vvn pp-f. ord, vvb d: pn22 cst vbr j, vbb xx vvn;
(12) part (DIV2)
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1688
this takes nothing from your worth.
this Takes nothing from your worth.
d vvz pix p-acp po22 n1.
(12) part (DIV2)
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1689
For who are they that say thus? none but a companie of mad men and fooles: and who regards such?
For who Are they that say thus? none but a company of mad men and Fools: and who regards such?
p-acp r-crq vbr pns32 cst vvb av? pix p-acp dt n1 pp-f j n2 cc n2: cc r-crq vvz d?
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1690
Secondly, If all should speake well of you, then woe be unto you. Thirdly, Envie is evermore the companion of vertue.
Secondly, If all should speak well of you, then woe be unto you. Thirdly, Envy is evermore the Companion of virtue.
ord, cs d vmd vvi av pp-f pn22, cs n1 vbb p-acp pn22. ord, n1 vbz av dt n1 pp-f n1.
(12) part (DIV2)
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1691
Learne then the more you are reviled, the more to make your light to shine before men that they may see your good workes,
Learn then the more you Are reviled, the more to make your Light to shine before men that they may see your good works,
vvb av dt av-dc pn22 vbr vvn, dt dc pc-acp vvi po22 n1 pc-acp vvi p-acp n2 cst pns32 vmb vvi po22 j n2,
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1692
and glorifie your Father which is in heaven.
and Glorify your Father which is in heaven.
cc vvi po22 n1 r-crq vbz p-acp n1.
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1693
No man yet ever lived though never so worthy, but of some he hath beene despised.
No man yet ever lived though never so worthy, but of Some he hath been despised.
dx n1 av av vvn c-acp av-x av j, cc-acp pp-f d pns31 vhz vbn vvn.
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1694
Fourthly, Know this in conclusion that you that are thus despised, it is a part of your worth.
Fourthly, Know this in conclusion that you that Are thus despised, it is a part of your worth.
ord, vvb d p-acp n1 cst pn22 cst vbr av vvn, pn31 vbz dt vvb pp-f po22 n1.
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1695
For when all men speake evill of you, then blessed are you.
For when all men speak evil of you, then blessed Are you.
p-acp c-crq d n2 vvb j-jn pp-f pn22, cs j-vvn vbr pn22.
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1696
This speakes terrour to the wicked who wrong the children of God, either with tongue or hands:This speaks terror to the wicked who wrong the children of God, either with tongue or hands:
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1697
either by themselves or by others: either by nick-naming them, or by circumventing them; this I say speakes terrible things against them.
either by themselves or by Others: either by nick-naming them, or by circumventing them; this I say speaks terrible things against them.
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(12) part (DIV2)
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Page 22
1698
Will you offer to speake against personages of great worth? against the children of a King? will the King endure that thou shouldest speake against the bloud royall? no no, he will be revenged on them that doe so;
Will you offer to speak against Personages of great worth? against the children of a King? will the King endure that thou Shouldst speak against the blood royal? no no, he will be revenged on them that do so;
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1699
dost thou now wrong a godly man? thou shalt one day smart for it;
dost thou now wrong a godly man? thou shalt one day smart for it;
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1700
for God is able to punish thee, yea and he will doe it unlesse thou speedily repent.
for God is able to Punish thee, yea and he will do it unless thou speedily Repent.
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1701
When Saul Acts 8. persecuted the Church of Christ, Christ called from heaven and said, Saul, Saul, why persecutest thou me? I speake to those that are wicked men,
When Saul Acts 8. persecuted thee Church of christ, christ called from heaven and said, Saul, Saul, why Persecutest thou me? I speak to those that Are wicked men,
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1702
and I speake in the bowels of Christ, if you did know them, you would not doe it;
and I speak in the bowels of christ, if you did know them, you would not do it;
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Page 23
1703
for had they knowne the Lord of life, they would not have crucifyed him. 1 Cor. 2. 8. so,
for had they known the Lord of life, they would not have Crucified him. 1 Cor. 2. 8. so,
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1704
if such as doe persecute Gods children, did but know their worth, and that they were his children, they would not doe it.
if such as do persecute God's children, did but know their worth, and that they were his children, they would not do it.
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Page 23
1705
Let us esteeme godly men and women as persons of great worth: the Saints of God have alwaies done so.Let us esteem godly men and women as Persons of great worth: the Saints of God have always done so.
vvb pno12 vvi j n2 cc n2 c-acp n2 pp-f j n1: dt n2 pp-f np1 vhb av vdn av.
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Page 23
1706
Saint Lawrence being demanded by his persecutors wherein the worth of the Church lay;
Saint Lawrence being demanded by his persecutors wherein the worth of the Church lay;
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1707
the storie saith he gathered a companie of poore people together, and pointed at them and said, there lies the worth of the Church:
the story Says he gathered a company of poor people together, and pointed At them and said, there lies the worth of the Church:
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1708
so, I have read of an ancient King, who made a great feast, and invited a companie of poore people which were Christians,
so, I have read of an ancient King, who made a great feast, and invited a company of poor people which were Christians,
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(12) part (DIV2)
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Page 23
1709
and he bade his Nobles also;
and he bade his Nobles also;
cc pns31 vvd po31 n2-j av;
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Page 23
1710
now when the Christians came, he had them up into the Presence-Chamber; but when the Nobles came, he set them in his hall. Being of the Nobles demanded the reason, he answered, I doe not this as I am their King here, for I respect you more then them:
now when the Christians Come, he had them up into the Presence-Chamber; but when the Nobles Come, he Set them in his hall. Being of the Nobles demanded the reason, he answered, I do not this as I am their King Here, for I respect you more then them:
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1711
but as I am a King of another world, I must needes honour these, because God doth most honour them,
but as I am a King of Another world, I must needs honour these, Because God does most honour them,
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Page 24
1712
and then they shall be Kings and Princes with me: soe do you esteeme of them according to their worth, and shew it.
and then they shall be Kings and Princes with me: so do you esteem of them according to their worth, and show it.
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1713
If they be persons of such great worth, here you may be directed how to get a name of worth in the world, to be honoured of God. This is the way;
If they be Persons of such great worth, Here you may be directed how to get a name of worth in the world, to be honoured of God. This is the Way;
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Page 24
1714
labour to be beleevers, serve God and close with the godly, be of one minde and of one heart with them.
labour to be believers, serve God and close with the godly, be of one mind and of one heart with them.
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1715
Honour is the thing that all desire, according to that of Saul to Samuel, Honour me before the Elders of my people: Honour is the thing that all desire, according to that of Saul to Samuel, Honour me before the Elders of my people:
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1716
so we are all readie to say oh that I could be honoured in the heart of those that I converse with all:
so we Are all ready to say o that I could be honoured in the heart of those that I converse with all:
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1717
I say then thou must labour to serve and honour God in thy heart, let that be thine honour.
I say then thou must labour to serve and honour God in thy heart, let that be thine honour.
pns11 vvb cs pns21 vmb vvi pc-acp vvi cc vvi np1 p-acp po21 n1, vvb cst vbb po21 n1.
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1718
It is a meere follie for men to think to get honour by swearing, by lying, by cutting and slashing, and drunkennesse &c. The sweete ointment of a good name is not compounded of stinking ingredients.
It is a mere folly for men to think to get honour by swearing, by lying, by cutting and slashing, and Drunkenness etc. The sweet ointment of a good name is not compounded of stinking ingredients.
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1719
This should serve to comfort the godly; This should serve to Comfort the godly;
d vmd vvi pc-acp vvi dt j;
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1720
that seeing they are of so great worth, what though they be disgraced here, let this suffice thee, God that knowes the true worth of everie thing, he accounts thee worthy: what though doggs barke and crie out against thee for thy holinesse? let them alone:
that seeing they Are of so great worth, what though they be disgraced Here, let this suffice thee, God that knows the true worth of every thing, he accounts thee worthy: what though Dogs bark and cry out against thee for thy holiness? let them alone:
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1721
and know thou this, that the time will come when never a curre of them all but wil wish oh that mine end might be like his,
and know thou this, that the time will come when never a cur of them all but will wish o that mine end might be like his,
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1722
and that they might goe as thy dogge to heaven with thee, when they shall see thee sit at his right hand where are pleasures for evermore.
and that they might go as thy dog to heaven with thee, when they shall see thee fit At his right hand where Are pleasures for evermore.
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1723
Lastly, you that approve your selves to be of the number of the godly, labour to walke worthy of the Lord.
Lastly, you that approve your selves to be of the number of the godly, labour to walk worthy of the Lord.
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1724
Colos. 1. 10. Doth God thus advanced you? then strive you to honour him with inward and outward worshippe.Colos 1. 10. Does God thus advanced you? then strive you to honour him with inward and outward worship.
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1725
God hath not done these things for you that you may live as you list:
God hath not done these things for you that you may live as you list:
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1726
no, you are a chosen generation, &c. 1 Pet. 2. 19. Ergo you must shew forth the vertue of him that hath called you.
no, you Are a chosen generation, etc. 1 Pet. 2. 19. Ergo you must show forth the virtue of him that hath called you.
uh-dx, pn22 vbr dt vvn n1, av crd np1 crd crd fw-la pn22 vmb vvi av dt n1 pp-f pno31 cst vhz vvn pn22.
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1727
You that are parents of children, the more you doe for them, the more you looke they should honour you: the more God hath done for you, the more you ought to feare him, God hath drawn you out of darkenes into a marvellous light,
You that Are Parents of children, the more you do for them, the more you look they should honour you: the more God hath done for you, the more you ought to Fear him, God hath drawn you out of darkness into a marvellous Light,
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1728
and will you yet walk as vassalls of Sathan? This was that kept Joseph from committing adulterie,
and will you yet walk as vassals of Sathan? This was that kept Joseph from committing adultery,
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1729
even the favour of advancement, and how then can I doe this great wickednesse saith he? so thou art advanced to honour from a childe of the devill to be the son of God,
even the favour of advancement, and how then can I do this great wickedness Says he? so thou art advanced to honour from a child of the Devil to be the son of God,
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(12) part (DIV2)
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Page 26
1730
how then canst thou commit wickednesse? Consider I say how God hath advanced thee from being a slave of Satan to be his adopted son:
how then Canst thou commit wickedness? Consider I say how God hath advanced thee from being a slave of Satan to be his adopted son:
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1731
and shall I now become a covetous person, shal I be a companion of Gods enemies? when you are enticed by the divell or wicked men to any sinne, say, what shall such a man as I consent? shall I flie from my coulors? what, a Kings son and flie? Consider this.
and shall I now become a covetous person, shall I be a Companion of God's enemies? when you Are enticed by the Devil or wicked men to any sin, say, what shall such a man as I consent? shall I fly from my colours? what, a Kings son and fly? Consider this.
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1732
THE TIME OF GODS GRACE Is limited.THE TIME OF GOD'S GRACE Is limited.
dt n1 pp-f npg1 n1 vbz vvn.
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1733
GEN. 6. 3. The Lord, said my Spirit shall not alway strive with man, because he is but flesh,
GEN. 6. 3. The Lord, said my Spirit shall not always strive with man, Because he is but Flesh,
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1734
and his dayes shall be a hundred and twenty yeares.
and his days shall be a hundred and twenty Years.
cc po31 n2 vmb vbi dt crd cc crd n2.
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1735
IN this Chapter is continued the History of the decay of the World, wherein is described Gods purpose of destroying mankinde;
IN this Chapter is continued the History of the decay of the World, wherein is described God's purpose of destroying mankind;
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1736
in which are these two parts:
in which Are these two parts:
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1737
First, the meritorious deserving Cause, wherein God gives an account what he doth, how inexcusable the world is,
First, the meritorious deserving Cause, wherein God gives an account what he does, how inexcusable the world is,
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Page 28
1738
and how just God is unto the 14. vers.
and how just God is unto the 14. vers.
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1739
Secondly, a Direction unto Noah to make an Arke, where we may see that God in his judgement remembers mercy.
Secondly, a Direction unto Noah to make an Ark, where we may see that God in his judgement remembers mercy.
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Page 28
1740
The meritorious deserving cause, is described, first, from the quantity of those persons in those evill daies; a great many; vers.
The meritorious deserving cause, is described, First, from the quantity of those Persons in those evil days; a great many; vers.
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Page 28
1741
the first, men began to multiply in places populous; where there are some good, there are many bad.
the First, men began to multiply in places populous; where there Are Some good, there Are many bad.
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Page 28
1742
Secondly by the quality of those persons; the Sons of God, when they saw the daughters of men:
Secondly by the quality of those Persons; the Sons of God, when they saw the daughters of men:
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1743
the sonnes of God ( viz. ) the posterity of them that maintained Religion, they began to be carelesse and carnally confident, they did looke after the profits and pleasures of this life,
the Sons of God (viz.) the posterity of them that maintained Religion, they began to be careless and carnally confident, they did look After the profits and pleasures of this life,
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1744
and then it was high time for God to enter into Judgement. Thirdly, by the kind of sinne;
and then it was high time for God to enter into Judgement. Thirdly, by the kind of sin;
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1745
They lusted after unlawfull Marriages &c. and the root of this was originall corruption; the Imaginations of mans heart, was onely evill and that continually. verse 5. These words, are a Proclamation of Gods purpose, to bring it to an end; in which are foure things.They lusted After unlawful Marriages etc. and the root of this was original corruption; the Imaginations of men heart, was only evil and that continually. verse 5. These words, Are a Proclamation of God's purpose, to bring it to an end; in which Are foure things.
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1746
First, the Lords complaint in these words, the Lord said.
First, the lords complaint in these words, the Lord said.
ord, dt n2 n1 p-acp d n2, dt n1 vvd.
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Page 29
1747
Secondly, the Proclamation it selfe in these words, my Spirit shall not alwayes strive with man.
Secondly, the Proclamation it self in these words, my Spirit shall not always strive with man.
ord, dt n1 pn31 n1 p-acp d n2, po11 n1 vmb xx av vvi p-acp n1.
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1748
Thirdly, the reason, because he is but flesh.
Thirdly, the reason, Because he is but Flesh.
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1749
Fourthly, the limitation of the time, a hundred and twentie yeares, in which time if they repent, I will repent;
Fourthly, the limitation of the time, a hundred and twentie Years, in which time if they Repent, I will Repent;
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1750
but if they will not, my Spirit shall not alway strive.
but if they will not, my Spirit shall not always strive.
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1751
As if the Lord had said, I have tried all conclusions and used all meanes, partly by Mercies to allure them, partly by Judgements to terrifie them;
As if the Lord had said, I have tried all conclusions and used all means, partly by mercies to allure them, partly by Judgments to terrify them;
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1752
partly by my word to recall them, and by all meanes possible to bring them to my selfe; yet they remaine incorrigible;
partly by my word to Recall them, and by all means possible to bring them to my self; yet they remain incorrigible;
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1753
I now am resolved to strive with them no more. From the words thus opened there will naturally arise these two points.
I now am resolved to strive with them no more. From the words thus opened there will naturally arise these two points.
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1754
First, that the Lord of Heaven and earth doth strive mightily with a company of poore Rebells;
First, that the Lord of Heaven and earth does strive mightily with a company of poor Rebels;
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1755
and all to bring them unto himselfe, but on this I intend not to insist.
and all to bring them unto himself, but on this I intend not to insist.
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1756
The second is this, viz. that there is a time when God will strive with men no more, and that in this life;
The second is this, viz. that there is a time when God will strive with men no more, and that in this life;
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1757
The scope of this aimes at the whole world;
The scope of this aims At the Whole world;
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1758
but what is said in generall, may also be said in particular. well then, there is a time in this life, and not when we are dead and gone;
but what is said in general, may also be said in particular. well then, there is a time in this life, and not when we Are dead and gone;
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1759
for then it is certaine there is no more comming unto God;
for then it is certain there is no more coming unto God;
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1760
but, in this life there is a time when God will strive with men no more,
but, in this life there is a time when God will strive with men no more,
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1761
neither for their good here, nor for their everlasting happinesse hereafter. For, unto every thing there is an appointed time.
neither for their good Here, nor for their everlasting happiness hereafter. For, unto every thing there is an appointed time.
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1762
Eccles. 3. 1. Now the Lord calls lovingly to allure us;Eccles. 3. 1. Now the Lord calls lovingly to allure us;
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1763
but there will come a time of goe yee cursed; the good Spirit of mine which thou hast abused, shall never come to thee more;
but there will come a time of go ye cursed; the good Spirit of mine which thou hast abused, shall never come to thee more;
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1764
this is a marvailous troublesome truth: yet most true;
this is a marvelous troublesome truth: yet most true;
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1765
for men now will have their wills, and God must be at their leisure, and come (forsooth) when they please.
for men now will have their wills, and God must be At their leisure, and come (forsooth) when they please.
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1766
They will live as they list, doe as they list, and God must shew mercy on them as they list,
They will live as they list, do as they list, and God must show mercy on them as they list,
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1767
and when they list &c. So there is a time when God will strive; but when that time is gone, God will will strive no more.
and when they list etc. So there is a time when God will strive; but when that time is gone, God will will strive no more.
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1768
To make this plaine I will lay downe these six things. First, I will let you see that it hath been so, by Testimonies of Scripture.
To make this plain I will lay down these six things. First, I will let you see that it hath been so, by Testimonies of Scripture.
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1769
Secondly, I will shew in or after what manner God deales with a soule in giving it over.
Secondly, I will show in or After what manner God deals with a soul in giving it over.
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1770
Thirdly, I will shew who they be that God gives over. Fourthly, I will shew the grounds of it. Fifthly, the objections against it.
Thirdly, I will show who they be that God gives over. Fourthly, I will show the grounds of it. Fifthly, the objections against it.
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Page 31
1771
And lastly, we will come to the uses. For the first;
And lastly, we will come to the uses. For the First;
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1772
Testimonies of Scripture, you beleeve them, and you doe acknowledge that the things delivered there are certaine;
Testimonies of Scripture, you believe them, and you do acknowledge that the things Delivered there Are certain;
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1773
see it in Saul, because thou hast rejected the word of the Lord, the Lord hath also rejected thee from being King &c. 1 Sam. 15. 23. The Lord had striven with Saul many wayes;
see it in Saul, Because thou hast rejected the word of the Lord, the Lord hath also rejected thee from being King etc. 1 Sam. 15. 23. The Lord had striven with Saul many ways;
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1774
by giving him profits and Honour, in making him King;
by giving him profits and Honour, in making him King;
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1775
he had given him gifts of the Spirit, he was not wanting unto him in any meanes;
he had given him Gifts of the Spirit, he was not wanting unto him in any means;
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1776
yet he not regarding all this, but neglecting that which his Conscience told him should be done hereupon the Lord tooke away;
yet he not regarding all this, but neglecting that which his Conscience told him should be done hereupon the Lord took away;
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1777
that good Spirit from Saul, and gave him an evill Spirit, as himselfe confessed to the Witch of Endor. And as some Divines understand that saying of David, Psal. 51. 11. Cast me not out of thy sight or presence, is not to be understood of Government, but of the Church of God;
that good Spirit from Saul, and gave him an evil Spirit, as himself confessed to the Witch of Endor. And as Some Divines understand that saying of David, Psalm 51. 11. Cast me not out of thy sighed or presence, is not to be understood of Government, but of the Church of God;
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1778
Cast me not out of thy presence as thou didst my Predecessor Saul; Ergo, it is evident that Saul was given over even in this life.
Cast me not out of thy presence as thou didst my Predecessor Saul; Ergo, it is evident that Saul was given over even in this life.
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1779
Secondly, that of the Heb. 12. 16, 17, 18. saith the Text, Let there not be a prophane person among you as Esau;
Secondly, that of the Hebrew 12. 16, 17, 18. Says the Text, Let there not be a profane person among you as Esau;
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1780
marke that man is a prophane man, that for one morsell of profit or pleasure, will cast off the favour of the living God;
mark that man is a profane man, that for one morsel of profit or pleasure, will cast off the favour of the living God;
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1781
let there not be any such among you (saith the Text.) The Apostle meanes not the outward inheritance onely,
let there not be any such among you (Says the Text.) The Apostle means not the outward inheritance only,
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1782
but that which is of the Son-ship of God, which the Birthright then was.
but that which is of the Sonship of God, which the Birthright then was.
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1783
Thirdly, Luke 19. 41, 42. where our Saviour weepes over Jerusalem, Oh Jerusalem &c. oh that thou hadst knowne in this thy day of visitation!
Thirdly, Lycia 19. 41, 42. where our Saviour weeps over Jerusalem, O Jerusalem etc. o that thou Hadst known in this thy day of Visitation!
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1784
&c. but now they are hid from thine eyes. Why? because thou didst not know thy time;etc. but now they Are hid from thine eyes. Why? Because thou didst not know thy time;
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1785
God visits us from day to day, either in Mercies, or Iudgements; in mercy when he performes that which he hath promised;
God visits us from day to day, either in mercies, or Judgments; in mercy when he performs that which he hath promised;
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1786
In Judgements when he brings on men those Judgements which formerly he denounced;
In Judgments when he brings on men those Judgments which formerly he denounced;
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1787
So our Saviour tells them they had a day, oh that thou hadst knowne in this thy day! &c. But now they are hid from thine eyes,
So our Saviour tells them they had a day, o that thou Hadst known in this thy day! etc. But now they Are hid from thine eyes,
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1788
and thou shalt see them no more: thus you see it is plainly proved by evidence of Scripture.
and thou shalt see them no more: thus you see it is plainly proved by evidence of Scripture.
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1789
Secondly, I will shew you how the Lord deals with such rebellious & stubborn creatures who after the Lord hath tried al conclusions on them,
Secondly, I will show you how the Lord deals with such rebellious & stubborn creatures who After the Lord hath tried all conclusions on them,
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1790
yet cannot bring them to amendment, but that still they will goe on in their sins,
yet cannot bring them to amendment, but that still they will go on in their Sins,
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1791
then the Lord changeth his minde, and he repents him of the good he hath done unto them.
then the Lord changes his mind, and he repents him of the good he hath done unto them.
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1792
And so he repented that he had made Saul King. But how can God repent?
And so he repented that he had made Saul King. But how can God Repent?
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1793
I answer, there may be a change of the thing, though not of the person. The Lord repents that ever he set a Minister over a soule to convert it, if it despise his Ministery:
I answer, there may be a change of the thing, though not of the person. The Lord repents that ever he Set a Minister over a soul to convert it, if it despise his Ministry:
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1794
though Moses and Samuel stood before me, yet my mind could not be toward them: The Lord then had a minde;
though Moses and Samuel stood before me, yet my mind could not be towards them: The Lord then had a mind;
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1795
he loved the young man in the Gospell, that is he kindly invited him, but yet saith the text, he went away sorrowfull, he would not sell all to follow Christ:
he loved the young man in the Gospel, that is he kindly invited him, but yet Says the text, he went away sorrowful, he would not fell all to follow christ:
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1796
so the Lord of heaven and earth strives with men, he hath a good minde to winne them, he sends his Ministers to them,
so the Lord of heaven and earth strives with men, he hath a good mind to win them, he sends his Ministers to them,
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1797
and when will it be that that uncleane lust of thine will be reformed:
and when will it be that that unclean lust of thine will be reformed:
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1798
The Lord calls the first, second and third time, and when he sees it will not prevaile, at last he gives thee over.
The Lord calls the First, second and third time, and when he sees it will not prevail, At last he gives thee over.
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1799
The Lord gives over that man to the power of that sinne which he never did before when he strove with him;
The Lord gives over that man to the power of that sin which he never did before when he strove with him;
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1800
we must either lose our sinnes or our soules:
we must either loose our Sins or our Souls:
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Page 34
1801
and ergo if no meanes will serve to bring a man home, then the Lord gives him over to commit his old sinne;
and ergo if no means will serve to bring a man home, then the Lord gives him over to commit his old sin;
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1802
see Psal. 82. 11. 12. the Lord tells there what he had done for Israel, how he had brought them out of Egypt: but my people saith he would not heare: Israel would none of me, none of my holinesse, none of my purenesse, none of my waies;
see Psalm 82. 11. 12. the Lord tells there what he had done for Israel, how he had brought them out of Egypt: but my people Says he would not hear: Israel would none of me, none of my holiness, none of my pureness, none of my ways;
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1803
but their owne waies, wills and witts were best: ergo saith the Lord, I gave them up to their owne hearts lust.
but their own ways, wills and wits were best: ergo Says the Lord, I gave them up to their own hearts lust.
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1804
He doth not say he gave them up unto the Syrians to plague them, nor to the enemies of the Church to ride upon them;
He does not say he gave them up unto the Syrians to plague them, nor to the enemies of the Church to ride upon them;
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1805
but to their owne lusts. The incestuous person received good by his excommunication:
but to their own Lustiest. The incestuous person received good by his excommunication:
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1806
but when a man is given over unto rebellion, it is hard for him to be recalled backe;
but when a man is given over unto rebellion, it is hard for him to be Recalled back;
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Page 34
1807
it had beene better for that man if he had never beene borne.
it had been better for that man if he had never been born.
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1808
For as the skinne of a Rabit comes well off till it comes to the head,
For as the skin of a Rabit comes well off till it comes to the head,
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Page 34
1809
and then there is haling and pulling; so a man can crucifie many lusts, and performe many good duties;
and then there is haling and pulling; so a man can crucify many Lustiest, and perform many good duties;
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1810
but when once he is come to the head, to his dareling sinne, to his Dali•ah, then there is tugging and pulling,
but when once he is come to the head, to his darling sin, to his Dali•ah, then there is tugging and pulling,
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1811
and the Lord will either breake that mans neck or his heart: he will either pull him from sinne, or give him wholy over unto his sinne.
and the Lord will either break that men neck or his heart: he will either pull him from sin, or give him wholly over unto his sin.
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1812
See Psal. 78. 30. they must have Quailes, they had a daintie tooth and that must be satisfied;
See Psalm 78. 30. they must have Quails, they had a dainty tooth and that must be satisfied;
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1813
well, I will give you Quailes saith God, yea and my displeasure with it also.
well, I will give you Quails Says God, yea and my displeasure with it also.
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1814
Thirdly, as God gives a man over to the power of his lusts, so he doth blast a man in regard of all abilities and gifts that formerly he hath had.
Thirdly, as God gives a man over to the power of his Lustiest, so he does blast a man in regard of all abilities and Gifts that formerly he hath had.
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1815
Looke into the world, and you shall see this plaine: great schollers, learned Doctors and Preachers, their learning hath beene blasted: they were bright candels,
Look into the world, and you shall see this plain: great Scholars, learned Doctors and Preachers, their learning hath been blasted: they were bright Candles,
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1816
yet in the end they became snuffes, men of corrupt mindes &c. Looke upon other common Christians, who have given hope of comming unto God,
yet in the end they became snuffs, men of corrupt minds etc. Look upon other Common Christians, who have given hope of coming unto God,
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1817
when they were in sickenesse, or necessitie &c. Yet at last it turnes to nothing: He sent leanesse into their soules.
when they were in sickness, or necessity etc. Yet At last it turns to nothing: He sent leanesse into their Souls.
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1818
Psal. 106. 15. He gave them their request. One aimes at honour: well, God gives it unto him:Psalm 106. 15. He gave them their request. One aims At honour: well, God gives it unto him:
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1819
another will have profit; well, saith God, and thou shalt have it: but my Spirit and th• •xcellency thereof thou shalt never have.
Another will have profit; well, Says God, and thou shalt have it: but my Spirit and th• •xcellency thereof thou shalt never have.
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1820
Fourthly, the Lord hardens that man:
Fourthly, the Lord hardens that man:
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1821
he repents of the good that is done unto him, he gives him up to the power of his lusts:
he repents of the good that is done unto him, he gives him up to the power of his Lustiest:
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1822
and blasts all his parts, so that he hardens up his heart;
and blasts all his parts, so that he hardens up his heart;
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1823
and looke by what meanes God sought to bring him unto him, those meanes harden him;
and look by what means God sought to bring him unto him, those means harden him;
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1824
afflictions harden him, which should have beene the meanes to have recalled him.
afflictions harden him, which should have been the means to have Recalled him.
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1825
God braies a foole ten times in a morter, and yet he is the harder, harder and harder.
God brays a fool ten times in a mortar, and yet he is the harder, harder and harder.
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1826
Men live in the Sunneshine of the Gospell, yet many are hardened by it.
Men live in the Sunshine of the Gospel, yet many Are hardened by it.
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1827
Those that have professed the Gospell, forsake their first-love, and are become like the Smiths dogge that lies at the Anvill and sleepes though the sparkles flie about his eares:
Those that have professed the Gospel, forsake their First love, and Are become like the Smiths dog that lies At the Anvil and sleeps though the sparkles fly about his ears:
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1828
so let the sonnes of thunder say what they will, yet it shall not trouble them.
so let the Sons of thunder say what they will, yet it shall not trouble them.
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1829
Fifthly, The Lord lets that man build upon false bottomes, live by false principles: that man which hath beene enlightned, must have somewhat to hold upon;
Fifthly, The Lord lets that man built upon false bottoms, live by false principles: that man which hath been enlightened, must have somewhat to hold upon;
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Page 36
1830
else he would be in a little hell, and ergo a man hath his shifts.
Else he would be in a little hell, and ergo a man hath his shifts.
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1831
Saul saith I have performed the will of the Lord, I have done that which he commanded me.Saul Says I have performed the will of the Lord, I have done that which he commanded me.
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1832
Have you so saies Samuel? What then meanes the lowing of the oxen? Oh saith he, it is to do• sacrifice unto the Lord, &c. Some cunning hypocrites will have heaven:
Have you so Says Samuel? What then means the lowing of the oxen? O Says he, it is to do• sacrifice unto the Lord, etc. some cunning Hypocrites will have heaven:
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1833
but when a Samuel comes with a discerning spirit, and tells them that grace and lust cannot stand together;
but when a Samuel comes with a discerning Spirit, and tells them that grace and lust cannot stand together;
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1834
yet they would faine be saved.
yet they would feign be saved.
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Page 37
1835
See Luke 15. 16. the young prodigall would faine have filled his bellie with the husks:
See Lycia 15. 16. the young prodigal would feign have filled his belly with the husks:
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1836
the meaning is, every unregenerate man having lived after his owne lusts, his conscience being mette withall and terrified with Gods wrath, he would leave his sin, yet he would faine fill his belly with the husks, (viz.) with his lusts:
the meaning is, every unregenerate man having lived After his own Lustiest, his conscience being met withal and terrified with God's wrath, he would leave his since, yet he would feign fill his belly with the husks, (viz.) with his Lustiest:
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1837
he intends to be drunk no more, to be prophane no more, to be loose no more:
he intends to be drunk no more, to be profane no more, to be lose no more:
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Page 37
1838
but now he will fast it out, pray it out: and yet saith the text he would faine fill his bellie.
but now he will fast it out, pray it out: and yet Says the text he would feign fill his belly.
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Page 37
1839
There is never a naturall man but he would faine rest upon somewhat; but where the Lord hath a minde to bring a man home, he will not let him rest upon outward performances.
There is never a natural man but he would feign rest upon somewhat; but where the Lord hath a mind to bring a man home, he will not let him rest upon outward performances.
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1840
One saith he hath beene counted a professour these twenty yeares, and ergo he saies his case is good.
One Says he hath been counted a professor these twenty Years, and ergo he Says his case is good.
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1841
Another saies he prayes in his family, and doth many good duties: another saith God hath blessed him divers wayes, and ergo his case is good:
another Says he prays in his family, and does many good duties: Another Says God hath blessed him diverse ways, and ergo his case is good:
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1842
but those the Lord purposeth to doe good unto, he will not suffer them thus to deceive themselves.
but those the Lord Purposes to do good unto, he will not suffer them thus to deceive themselves.
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Page 37
1843
Sixthly and lastly, The Lord gives a commission to all meanes for merly used that they shall never come to him more:
Sixthly and lastly, The Lord gives a commission to all means for merly used that they shall never come to him more:
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Page 38
1844
the Lord bids those judgements and mercies wherewith he sought to humble him before, never more to meddle with him.
the Lord bids those Judgments and Mercies wherewith he sought to humble him before, never more to meddle with him.
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1845
Ephraim is joined to Idols, let him alone, Hos. 4. 17. viz. his heart and his sinnes are joined together.Ephraim is joined to Idols, let him alone, Hos. 4. 17. viz. his heart and his Sins Are joined together.
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1846
Isai. 5. 6. God speakes of his Vineyard, saying, what could be done more? yet because it brought forth wilde grapes, when I looked it should bring forth good, ergo saith the Lord, I will lay it wast, I will take away my former protection,Isaiah 5. 6. God speaks of his Vineyard, saying, what could be done more? yet Because it brought forth wild grapes, when I looked it should bring forth good, ergo Says the Lord, I will lay it wast, I will take away my former protection,
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Page 38
1847
and I will command the cloudes that they raine no more upon it. viz. The meanes of grace and salvation shall be offered no more unto it.
and I will command the Clouds that they rain no more upon it. viz. The means of grace and salvation shall be offered no more unto it.
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Page 38
1848
I will heare such a man no more, I wil take away my Ministers from him.
I will hear such a man no more, I will take away my Ministers from him.
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1849
You know that Paul and Timothy would have gone into Asia, but the Spirit suffered them not:
You know that Paul and Timothy would have gone into Asia, but the Spirit suffered them not:
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Page 38
1850
this is a hard condition when the Spirit will not suffer good to be done unto a man, a Citie or a Nation.
this is a hard condition when the Spirit will not suffer good to be done unto a man, a city or a nation.
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Page 38
1851
And thus much for the testimonie of the Scriptures.
And thus much for the testimony of the Scriptures.
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Page 38
1852
Thirdly, I will let you see what persons they are. I will not say this and this particular person;
Thirdly, I will let you see what Persons they Are. I will not say this and this particular person;
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1853
but you shall see what the scripture and the word of God says, They are foure kinde of persons,
but you shall see what the scripture and the word of God Says, They Are foure kind of Persons,
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1854
and you shall know them by these foure things.
and you shall know them by these foure things.
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1855
First Those that have lived a good while under the meanes of grace, but are still unprofitable, and no good is wrought upon them, it is likely such men are given over.
First Those that have lived a good while under the means of grace, but Are still unprofitable, and no good is wrought upon them, it is likely such men Are given over.
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Page 39
1856
See Math. 23. or 13. and the last. And a man that hardens his necke when he is rebuked, shall suddenly be destroyed,
See Math. 23. or 13. and the last. And a man that hardens his neck when he is rebuked, shall suddenly be destroyed,
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Page 39
1857
and cannot be cured Prov. 29. 1. Looke unto this you that live under good Ministers, Fathers and Masters &c. For if the Lord sees you will not come in, he gives you over. I limit no time:
and cannot be cured Curae 29. 1. Look unto this you that live under good Ministers, Father's and Masters etc. For if the Lord sees you will not come in, he gives you over. I limit no time:
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1858
yet what saith the Spirit of God? Forty yeares was I greived.
yet what Says the Spirit of God? Forty Years was I grieved.
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1859
Heb. 3. 13. He swore that they should not enter into his Rest. Forty yeares was a great time:Hebrew 3. 13. He swore that they should not enter into his Rest. Forty Years was a great time:
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1860
but what say you to three yeares? Luke 13. 7. These three yeares have I come seeking fruite,
but what say you to three Years? Luke 13. 7. These three Years have I come seeking fruit,
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1861
and I have found none, cut it down &c. But what say you to one yeare? Lord, let it alone this yeare &c. But what say you to forty dayes? yet forty dayes and Nineveh shall be destroied.
and I have found none, Cut it down etc. But what say you to one year? Lord, let it alone this year etc. But what say you to forty days? yet forty days and Nineveh shall be destroyed.
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1862
But what say you to some few houres? Math. 10. 14. Whosoever shall not receive you, &c. shake off the dust, &c. You know what commission the Lord gave to his Messengers,
But what say you to Some few hours? Math. 10. 14. Whosoever shall not receive you, etc. shake off the dust, etc. You know what commission the Lord gave to his Messengers,
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1863
how they should preach the Gospell, and if the house be worthy, well:
how they should preach the Gospel, and if the house be worthy, well:
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Page 39
1864
and if not, shake off the dust &c. As if one should strive with you this day,
and if not, shake off the dust etc. As if one should strive with you this day,
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1865
but if you will not heare nor obey, who can tell whether the Lord will strive any more or no? Cave ergo.
but if you will not hear nor obey, who can tell whither the Lord will strive any more or no? Cave ergo.
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1866
Secondly, Those that have much calling and meanes, and also many secret workings of the Spirit on them, that when they have gon out of the House of God, have determined never to be drunke more, never to sweare, lie,
Secondly, Those that have much calling and means, and also many secret workings of the Spirit on them, that when they have gone out of the House of God, have determined never to be drunk more, never to swear, lie,
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1867
nor steale more &c. and yet these come to nought. He that hath had many Proclamations, as Ezek. 24. 13. Because I have purged thee,
nor steal more etc. and yet these come to nought. He that hath had many Proclamations, as Ezekiel 24. 13. Because I have purged thee,
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1868
and thou wast not purged, I tried thy wayes what might do thee good, and thou seemedst to be good,
and thou wast not purged, I tried thy ways what might do thee good, and thou seemedst to be good,
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1869
but thou wast not good in earnest, ergo thou shalt not be purged. Such a man who hath lived under the Gospell, and hath had his heart shaken,
but thou wast not good in earnest, ergo thou shalt not be purged. Such a man who hath lived under the Gospel, and hath had his heart shaken,
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1870
yea and the world hath good hopes of him, but the devil sees it & tempts him,
yea and the world hath good hope's of him, but the Devil sees it & tempts him,
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1871
so that on the sudden this man wanders away, and his hopes are vain. Heb. 10. If any man draw back, my soule shall have no pleasure in him.
so that on the sudden this man wanders away, and his hope's Are vain. Hebrew 10. If any man draw back, my soul shall have no pleasure in him.
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1872
verse 38. He speakes of holding out in a Christian course unto the end: looke how it was with Lots wife.verse 38. He speaks of holding out in a Christian course unto the end: look how it was with Lots wife.
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Page 40
1873
Gen. 19. she looked backe, as if she were loth to goe from that pleasant garden, fine houses, such and such gold in such a corner;Gen. 19. she looked back, as if she were loath to go from that pleasant garden, fine houses, such and such gold in such a corner;
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Page 40
1874
what thinks she shall I leave all this? ergo the Lord turned her into salt: ( viz. ) He left such a remarkeable note upon her, that it remaines unto this day.
what thinks she shall I leave all this? ergo the Lord turned her into salt: (viz.) He left such a remarkable note upon her, that it remains unto this day.
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Page 41
1875
Now if he dealt so with her, how will he deale with thee and others? some it may be have a good minde to come home:
Now if he dealt so with her, how will he deal with thee and Others? Some it may be have a good mind to come home:
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1876
but what say they, shall we leave all our pleasures and profits? will not a little profession of Religion and a great deale of the world goe together for currant? Take heede, the Lord may justly turne thee into salt.
but what say they, shall we leave all our pleasures and profits? will not a little profession of Religion and a great deal of the world go together for currant? Take heed, the Lord may justly turn thee into salt.
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Page 41
1877
Thirdly, Those that have much greived the good Spirit of God, in bringing in some sinne contrary to the light of conscience,
Thirdly, Those that have much grieved the good Spirit of God, in bringing in Some sin contrary to the Light of conscience,
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Page 41
1878
and the suggestions of the good Spirit of God, as did the children of Israel, who resisted the good Spirit of God,
and the suggestions of the good Spirit of God, as did the children of Israel, who resisted the good Spirit of God,
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Page 41
1879
and ergo he sware &c. The Minister bids thee cut off thy long haire, and the word saies it is a shame for a man to weare long haire:
and ergo he sware etc. The Minister bids thee Cut off thy long hair, and the word Says it is a shame for a man to wear long hair:
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Page 41
1880
yet for all this saiest thou, I will not:
yet for all this Sayest thou, I will not:
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Page 41
1881
what will the world say of me then? away with these fashions, leave off cards and dice &c. saies the Spirit of God,
what will the world say of me then? away with these fashions, leave off cards and dice etc. Says the Spirit of God,
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Page 41
1882
and whatsoever is of evill report:
and whatsoever is of evil report:
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Page 41
1883
yea but I will not, for what will Sir John and my Lady say then? Turne you unto me saith the Spirit of God;
yea but I will not, for what will Sir John and my Lady say then? Turn you unto me Says the Spirit of God;
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Page 41
1884
no I will not saith the stubborne walker. Put him on in a good course, yet he wil not walke therein;
no I will not Says the stubborn walker. Put him on in a good course, yet he will not walk therein;
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Page 41
1885
speake the truth saith the Spirit of God, for all liars shall be turned out:
speak the truth Says the Spirit of God, for all liars shall be turned out:
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Page 42
1886
yea but not yet, I have got thus much wealth by lying, and I will not yet leave it.
yea but not yet, I have god thus much wealth by lying, and I will not yet leave it.
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Page 42
1887
Fourthly, Such as have a common, base vile and contemptible esteeme of the Gospell and Ministers thereof.
Fourthly, Such as have a Common, base vile and contemptible esteem of the Gospel and Ministers thereof.
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Page 42
1888
They mocked the Ministers till the wrath of God broke out against them, and there was no remedy. 2 Chron. 36. 16. A Minister cannot be plaine but wicked men will abuse him in their hearts.They mocked the Ministers till the wrath of God broke out against them, and there was no remedy. 2 Chronicles 36. 16. A Minister cannot be plain but wicked men will abuse him in their hearts.
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Page 42
1889
I called and cried saith wisedome, but you set at nought all my counsell. Prov. 1. 24, 25. and going away they make a tush at it.
I called and cried Says Wisdom, but you Set At nought all my counsel. Curae 1. 24, 25. and going away they make a tush At it.
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Page 42
1890
I, saith one, Master Minister, you mette with mens hearts to day, but I beleeve yours is as bad as anothers, else how could you have hitte them so right? see what the Spirit of God saith of such Esay 22. 21. In that day did the Lord call to weeping &c. the text told them of a judgement,
I, Says one, Master Minister, you met with men's hearts to day, but I believe yours is as bad as another's, Else how could you have hit them so right? see what the Spirit of God Says of such Isaiah 22. 21. In that day did the Lord call to weeping etc. the text told them of a judgement,
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Page 42
1891
and nothing to be expected but miserie:
and nothing to be expected but misery:
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Page 42
1892
but they make a tush of it, and say, come, we shall all die, ergo let us eate and drinke and be merrie while we may;
but they make a tush of it, and say, come, we shall all die, ergo let us eat and drink and be merry while we may;
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Page 42
1893
the Minister tells us we shall all to hell, then let us have the other pot and the other pipe,
the Minister tells us we shall all to hell, then let us have the other pot and the other pipe,
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Page 43
1894
if it must needs be so.
if it must needs be so.
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Page 43
1895
Oh my beloved, can the God of heaven indure to be thus disgraced in his Gospell and Ministers? Another saies, care I what the Minister saith? I will goe and drinke at every Ale-house,
O my Beloved, can the God of heaven endure to be thus disgraced in his Gospel and Ministers? another Says, care I what the Minister Says? I will go and drink At every Alehouse,
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Page 43
1896
and see whether these judgements will come or no.
and see whither these Judgments will come or no.
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Page 43
1897
Now I come to the fourth thing, which is the grounds of it, (viz. ) Why the Lord in this life doth give men over,
Now I come to the fourth thing, which is the grounds of it, (viz.) Why the Lord in this life does give men over,
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Page 43
1898
and strive with them no more. This truth is troublesome, and cursed hearts cannot abide it.
and strive with them no more. This truth is troublesome, and cursed hearts cannot abide it.
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Page 43
1899
The grounds of this point arise from these two Attributes of God, his justice and his wisedome.
The grounds of this point arise from these two Attributes of God, his Justice and his Wisdom.
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Page 43
1900
First, from the justice of God: God is a just God;
First, from the Justice of God: God is a just God;
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Page 43
1901
and is it not just that those who have rejected him, that he should reject them? I have called, but you answered not.
and is it not just that those who have rejected him, that he should reject them? I have called, but you answered not.
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Page 43
1902
Jer. 7. 13. ergo &c. Now as it is just with God to fulfill every word that he hath spoken,Jer. 7. 13. ergo etc. Now as it is just with God to fulfil every word that he hath spoken,
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Page 43
1903
and to fulfill all his promises to the faithfull, so is it just with God to bring judgment on them that have slighted him.
and to fulfil all his promises to the faithful, so is it just with God to bring judgement on them that have slighted him.
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Page 43
1904
Secondly, From the wisedome of God and his long suffering; and this is because his compassions faile not:
Secondly, From the Wisdom of God and his long suffering; and this is Because his compassions fail not:
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Page 43
1905
else, the first day of our sinning had beene the first day of our rejection: yea it is his goodnesse that we have any favour;
Else, the First day of our sinning had been the First day of our rejection: yea it is his Goodness that we have any favour;
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Page 44
1906
but Oh our God is a wise God.
but O our God is a wise God.
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Page 44
1907
A man that knocks at the dore, if he be wise, will not alwaies lie knocking, if none answer:
A man that knocks At the door, if he be wise, will not always lie knocking, if none answer:
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Page 44
1908
so the Lord knocks at our hearts by mercies to allure us, by judgements to terrifie us:
so the Lord knocks At our hearts by Mercies to allure us, by Judgments to terrify us:
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Page 44
1909
yet he can finde no entrance.
yet he can find no Entrance.
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Page 44
1910
Is it not wisedome then to be gone? Why should I smite you any more, saith God? Esay. 1. 5. As if he should say tis to no purpose:
Is it not Wisdom then to be gone? Why should I smite you any more, Says God? Isaiah. 1. 5. As if he should say this to no purpose:
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Page 44
1911
for my life I know not what to doe with you:
for my life I know not what to do with you:
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Page 44
1912
it is wisedome to give over, when there is no good to be done on you:
it is Wisdom to give over, when there is no good to be done on you:
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Page 44
1913
What could I have done more for my V•neyard & c? Esay 5. There is no wise man that will alwayes water a dry stake.
What could I have done more for my V•neyard & c? Isaiah 5. There is no wise man that will always water a dry stake.
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1914
And doe you thinke that God will always be sending Paul to plant, and Appollos to water? no, our God is a wise God,
And do you think that God will always be sending Paul to plant, and Appollos to water? no, our God is a wise God,
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Page 44
1915
and our mercifull God is a just God:
and our merciful God is a just God:
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1916
you that will have your wayes and wills, take them, and get you to hell & perish everlastingly.
you that will have your ways and wills, take them, and get you to hell & perish everlastingly.
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1917
Now in the fift place we come to the Objections.
Now in the fift place we come to the Objections.
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1918
Some say, If we shall be damned, then we must be damned: if we shall be saved, then we shall be saved;
some say, If we shall be damned, then we must be damned: if we shall be saved, then we shall be saved;
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Page 44
1919
why then neede we pray and keepe such a quoile as the Minister speaks off?
why then need we pray and keep such a quoil as the Minister speaks off?
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Page 45
1920
Secret things belong to the Lord, but revealed things to us, and to our children.
Secret things belong to the Lord, but revealed things to us, and to our children.
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Page 45
1921
Deut. 29. 29. ergo doe thou use the meanes, and be thou humbled according to the word of God,Deuteronomy 29. 29. ergo do thou use the means, and be thou humbled according to the word of God,
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Page 45
1922
and thou shalt be exalted according to the word of God: see what God hath said to thee in his word:
and thou shalt be exalted according to the word of God: see what God hath said to thee in his word:
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Page 45
1923
for neither I nor thou, nor the Angels of heaven can tell what the will of the Lord is concerning thee,
for neither I nor thou, nor the Angels of heaven can tell what the will of the Lord is Concerning thee,
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Page 45
1924
if not revealed in the word.
if not revealed in the word.
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1925
Another saith, Why doe you limit God? you take too much upon you you sons of Levi. The Lord saith at what time soever a sinner doth repent, &c. yet will you limit God.
another Says, Why do you limit God? you take too much upon you you Sons of Levi. The Lord Says At what time soever a sinner does Repent, etc. yet will you limit God.
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1926
Tis true at what time soever a sinner doth repent:
This true At what time soever a sinner does Repent:
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Page 45
1927
but thy heart may be given over as Rom. 2. 4. 5. &c. and what if thou then livest twenty yeares or more,
but thy heart may be given over as Rom. 2. 4. 5. etc. and what if thou then Livest twenty Years or more,
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Page 45
1928
and have not a heart to repent?
and have not a heart to Repent?
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Page 45
1929
Another saith, but I hope my time is not past: for the Lord hath given me a tender heart.
another Says, but I hope my time is not past: for the Lord hath given me a tender heart.
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Page 45
1930
Hath he so, it is well, and wilt thou then harden it? thou mayest repent when it is too late,
Hath he so, it is well, and wilt thou then harden it? thou Mayest Repent when it is too late,
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Page 45
1931
and ergo I tell thee, that good and holy desires are joyned with honest endeavours: neede makes the old wife trot, as we say;
and ergo I tell thee, that good and holy Desires Are joined with honest endeavours: need makes the old wife trot, as we say;
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Page 45
1932
so a soft heart will make thee use all good and honest meanes.
so a soft heart will make thee use all good and honest means.
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Page 46
1933
Seeing that God strives with many, and at last gives over, goe thou home, and blesse God that he hath not dealt so with thee;
Seeing that God strives with many, and At last gives over, go thou home, and bless God that he hath not dealt so with thee;
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Page 46
1934
it is enough that the Lord hath brought thee home to himselfe;
it is enough that the Lord hath brought thee home to himself;
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Page 46
1935
many may say with Paul, I was a persecutor, I was injurious, &c. 1 Tim. 1. 14. but, I received mercy; so thou mayest say, the Lord knowes what a deale adoe he hath had with me;
many may say with Paul, I was a persecutor, I was injurious, etc. 1 Tim. 1. 14. but, I received mercy; so thou Mayest say, the Lord knows what a deal ado he hath had with me;
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Page 46
1936
this heart was as hard as the neather milstone, but the Lord in some measure hath mollified it;
this heart was as hard as the nether millstone, but the Lord in Some measure hath mollified it;
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1937
this heart was as proud as the devill, but blessed be Gods name, he would let me see it at the last;
this heart was as proud as the Devil, but blessed be God's name, he would let me see it At the last;
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490
Page 46
1938
goe home and say who am I and what is my Fathers house that the Lord hath brought me hither? Oh that God should thus stoope to man;
go home and say who am I and what is my Father's house that the Lord hath brought me hither? O that God should thus stoop to man;
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490
Page 46
1939
the Lord hath stood and knockt thus many yeares, and he might have given over, but blessed be his name, I have received mercie.
the Lord hath stood and knocked thus many Years, and he might have given over, but blessed be his name, I have received mercy.
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490
Page 46
1940
I lived under the meanes, but that prevailed not with me: the Lord sent such and such sicknes, but that wrought not on me:
I lived under the means, but that prevailed not with me: the Lord sent such and such sickness, but that wrought not on me:
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490
Page 46
1941
at the last I went to heare a Minister, and me thought that Minister spake nothing but what he spake to me:
At the last I went to hear a Minister, and me Thought that Minister spoke nothing but what he spoke to me:
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490
Page 46
1942
and then the Lord set conscience on worke, and that affrighted me. Looke to it:
and then the Lord Set conscience on work, and that affrighted me. Look to it:
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490
Page 47
1943
the Lord will either breake thy necke, or thy heart: doe not thinke to goe to heaven by good meanings: no, it will cost thee somewhat more before thou come there.
the Lord will either break thy neck, or thy heart: do not think to go to heaven by good meanings: no, it will cost thee somewhat more before thou come there.
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490
Page 47
1944
Another time the Lord set on me, and then I set on good duties:
another time the Lord Set on me, and then I Set on good duties:
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490
Page 47
1945
I would have Christ to justifie and sanctifie me, and blessed be his name he was not wanting unto me in any meanes;
I would have christ to justify and sanctify me, and blessed be his name he was not wanting unto me in any means;
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490
Page 47
1946
the Lord make me thankfull &c. I tell thee thou wilt be in deede, and God shall have all:
the Lord make me thankful etc. I tell thee thou wilt be in deed, and God shall have all:
dt n1 vvb pno11 j av pns11 vvb pno21 pns21 vm2 vbi p-acp n1, cc np1 vmb vhi d:
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490
Page 47
1947
let the voluptuous man have his pleasures, &c. what is that to thee so thou have Christ?
let the voluptuous man have his pleasures, etc. what is that to thee so thou have christ?
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490
Page 47
1948
For the just reproofe of all such as are yet in the gall of bitternesse and in the bonds of iniquitie;
For the just reproof of all such as Are yet in the Gall of bitterness and in the bonds of iniquity;
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491
Page 47
1949
there will come a time when God will strive with thee no more;
there will come a time when God will strive with thee no more;
pc-acp vmb vvi dt n1 c-crq np1 vmb vvi p-acp pno21 dx av-dc;
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491
Page 47
1950
the old man thinks he hath time enough to repent in, and the young man thinks he need not so much as enter into a Parley with godlinesse.
the old man thinks he hath time enough to Repent in, and the young man thinks he need not so much as enter into a Parley with godliness.
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491
Page 47
1951
Esau went away when he had eate and drunke, he esteemed not his birthright; I have heard some goe away with this resolution,Esau went away when he had eat and drunk, he esteemed not his birthright; I have herd Some go away with this resolution,
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491
Page 47
1952
when they are married then they will live thus and thus.
when they Are married then they will live thus and thus.
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491
Page 47
1953
&c. suffer me first to goe bury my Father &c. Master Minister, you speake well, I like your counsell;etc. suffer me First to go bury my Father etc. Master Minister, you speak well, I like your counsel;
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491
Page 47
1954
but I have a rich Unckle, and he hath no childe, and I am likely to be his heire;
but I have a rich Uncle, and he hath no child, and I am likely to be his heir;
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491
Page 48
1955
but he cannot abide a Puritan of all the men in the world, and if I doe not humour him I shall never have a foot of his Land; let me bury him first;
but he cannot abide a Puritan of all the men in the world, and if I do not humour him I shall never have a foot of his Land; let me bury him First;
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491
Page 48
1956
when Father and Friends are dead, then the children must provide for themselves; and then they will seek after God and repent;
when Father and Friends Are dead, then the children must provide for themselves; and then they will seek After God and Repent;
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491
Page 48
1957
and by this time they grow old, and though they cannot make so good a shew as others,
and by this time they grow old, and though they cannot make so good a show as Others,
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491
Page 48
1958
yet their hearts are as good as the best, but soft a while; all is not gold that glisters;
yet their hearts Are as good as the best, but soft a while; all is not gold that glisters;
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491
Page 48
1959
alas poore soules, they were given over many yeares agoe;
alas poor Souls, they were given over many Years ago;
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491
Page 48
1960
this is also the sinne of young men and women for the most part, and this is the great sinne of England, the sinne of many Gentlemen and Gentlewomen;
this is also the sin of young men and women for the most part, and this is the great sin of England, the sin of many Gentlemen and Gentlewomen;
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491
Page 48
1961
God must pardon when they call, and that must not be till they be old,
God must pardon when they call, and that must not be till they be old,
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491
Page 48
1962
and then in all post-haste send they to and for master Priest, and he must bring God to them, or them to God;
and then in all posthaste send they to and for master Priest, and he must bring God to them, or them to God;
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491
Page 48
1963
but the God of Heaven and earth cannot endure this mockerie. For terrour to all wicked and ungodly men;
but the God of Heaven and earth cannot endure this mockery. For terror to all wicked and ungodly men;
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Page 48
1964
woe woe, woe, that ever they were borne that are thus given over; and of these there are two sorts;
woe woe, woe, that ever they were born that Are thus given over; and of these there Are two sorts;
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492
Page 48
1965
Some are insensible and some sensible. The insensible are they who die like stones as did Nabal; We have many King Harry Protestants. Others are sensible, God hath opened the eye of their soules,
some Are insensible and Some sensible. The insensible Are they who die like stones as did Nabal; We have many King Harry Protestants. Others Are sensible, God hath opened the eye of their Souls,
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493
Page 49
1966
and hath let them read the red letters of the Gospell;
and hath let them read the read letters of the Gospel;
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493
Page 49
1967
It is a heavie thing for old friends to part, so Acts 20. 38. They grieved most in that he said you shall see my face no more;
It is a heavy thing for old Friends to part, so Acts 20. 38. They grieved most in that he said you shall see my face no more;
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493
Page 49
1968
so when soule and bodie part, it is heavie; but when the soule and God part, it is lamentable;
so when soul and body part, it is heavy; but when the soul and God part, it is lamentable;
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493
Page 49
1969
when God takes his leave never to be seene more, then whether thou looke upward or downeward, there is nothing but amazement, and astonishment.
when God Takes his leave never to be seen more, then whither thou look upward or downward, there is nothing but amazement, and astonishment.
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493
Page 49
1970
If thou looke upward, there is the anger of God; if downeward, there is the bottomlesse pit;
If thou look upward, there is the anger of God; if downward, there is the bottomless pit;
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493
Page 49
1971
if on the right hand, thou shall see all his mercies, which could not allure thee;
if on the right hand, thou shall see all his Mercies, which could not allure thee;
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493
Page 49
1972
if on the left hand, all his Judgements which could not terrifie thee; if before thee, the black day; if behind thee, the Devills; this will be fearfull.
if on the left hand, all his Judgments which could not terrify thee; if before thee, the black day; if behind thee, the Devils; this will be fearful.
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493
Page 49
1973
I remember a Storie of an adulterate woman, her Conscience pricking her, she determined to repent,
I Remember a Story of an adulterate woman, her Conscience pricking her, she determined to Repent,
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494
Page 49
1974
but God in the meane time did visit her so sore that she lay crying out, oh my time my time!
but God in the mean time did visit her so soar that she lay crying out, o my time my time!
cc-acp np1 p-acp dt j n1 vdd vvi pno31 av av-j cst pns31 vvd vvg av, uh po11 n1 po11 n1!
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494
Page 49
1975
Another time, a covetous woman her House being on fire, she to save her goods, left her child in the Cradle;
another time, a covetous woman her House being on fire, she to save her goods, left her child in the Cradle;
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495
Page 50
1976
but a neighbour of hers hearing it crie, tooke it away;
but a neighbour of hers hearing it cry, took it away;
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495
Page 50
1977
she afterwards remembring her child, ran about crying oh my child, my child, and would not be comforted.
she afterwards remembering her child, ran about crying o my child, my child, and would not be comforted.
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495
Page 50
1978
So when the fire and indignation of the Lord breaks out, if not now, yet at the last day it will,
So when the fire and Indignation of the Lord breaks out, if not now, yet At the last day it will,
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496
Page 50
1979
then the parties against whom it breaks, will crie oh my soule, my soule, what will become of thee my soule? It had been better I had never been born;
then the parties against whom it breaks, will cry o my soul, my soul, what will become of thee my soul? It had been better I had never been born;
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496
Page 50
1980
for neither Mercies, Judgements, nor the Word could allure mee; oh woe is me. Now the condition of such is miserable in three respects.
for neither mercies, Judgments, nor the Word could allure me; o woe is me. Now the condition of such is miserable in three respects.
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496
Page 50
1981
First, because if God forsake thee, then all forsakes thee; when thou liest a dying, thou sendest for the Minister,
First, Because if God forsake thee, then all forsakes thee; when thou liest a dying, thou sendest for the Minister,
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498
Page 50
1982
and thou wouldest faine have a word of comfort from him;
and thou Wouldst feign have a word of Comfort from him;
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498
Page 50
1983
but alas if thou dost not receive comfort from Heaven, how can the Minister comfort thee? If thy outward Estate faile, Friends may help;
but alas if thou dost not receive Comfort from Heaven, how can the Minister Comfort thee? If thy outward Estate fail, Friends may help;
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498
Page 50
1984
but if they faile, there is a God in Heaven and he will help; but if He goe away, then all help is gone.
but if they fail, there is a God in Heaven and he will help; but if He go away, then all help is gone.
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498
Page 50
1985
Secondly, when God goes, restraining grace goes; this was Sauls case, and you may observe that such as have been enlightn•d and fall away, fall into one of these three sinnes;
Secondly, when God Goes, restraining grace Goes; this was Saul's case, and you may observe that such as have been enlightn•d and fallen away, fallen into one of these three Sins;
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499
Page 51
1986
either into the hands of the world, and that is their Master, or else into the sinnes of uncleannesse,
either into the hands of the world, and that is their Master, or Else into the Sins of uncleanness,
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499
Page 51
1987
or into the spirit of Malice to persecute them that are holy.
or into the Spirit of Malice to persecute them that Are holy.
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499
Page 51
1988
Thirdly, if God leave us, then common protection leaves us; we are left to the clutches of all things both in Heaven and earth;
Thirdly, if God leave us, then Common protection leaves us; we Are left to the clutches of all things both in Heaven and earth;
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500
Page 51
1989
Ergo, your houses are left unto you desolate. Matth. 23. 38. All the creatures are up in armes against us;Ergo, your houses Are left unto you desolate. Matthew 23. 38. All the creatures Are up in arms against us;
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500
Page 51
1990
the stiles we goe over, look up to Heaven, and say, Master, shall we breake his neck? the Horse we ride on, says, Master shall I throw him downe to destruction? thou knowest that he hates thee and thine.
the stile we go over, look up to Heaven, and say, Master, shall we break his neck? the Horse we ride on, Says, Master shall I throw him down to destruction? thou Knowest that he hates thee and thine.
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500
Page 51
1991
So the ayre we breath in, and all Creatures, are readie when the Lord gives the watchword to lay us in the goale. Conscience will witnesse against us;
So the air we breath in, and all Creatures, Are ready when the Lord gives the watchword to lay us in the goal. Conscience will witness against us;
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500
Page 51
1992
then fight Dogg, fight Beare (as we use to say) oh what will become of such men? I will tell you, either the world heales them up;
then fight Dog, fight Bear (as we use to say) o what will become of such men? I will tell you, either the world heals them up;
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Page 51
1993
or else some carnall companion saith, you have been a good neighbour, you have kept a good house amongst us &c. tush, tush, man, it may prove a lye for all this:
or Else Some carnal Companion Says, you have been a good neighbour, you have kept a good house among us etc. tush, tush, man, it may prove a lie for all this:
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Page 51
1994
I but the Minister tells me so; pish, pish, as if all were true the Minister speakes.I but the Minister tells me so; pish, pish, as if all were true the Minister speaks.
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Page 52
1995
I but the Scripture sayes it; Is all true that is in the Scripture? the Lord have mercy upon us;I but the Scripture Says it; Is all true that is in the Scripture? the Lord have mercy upon us;
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Page 52
1996
and thus like fooles they build with untempered morter.
and thus like Fools they built with untempered mortar.
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Page 52
1997
Ergo, I exhort all such as are yet in the gall of bitternesse, to listen to what I say.Ergo, I exhort all such as Are yet in the Gall of bitterness, to listen to what I say.
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500
Page 52
1998
Redeeme the time, yeild to the motions of Gods Spirit, and blesse God for Mercy offered unto you in the meanes, redeem the time, yield to the motions of God's Spirit, and bless God for Mercy offered unto you in the means,
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Page 52
1999
and if any affliction be laide on you, intreat the Lord that he will doe you good by it. and if any affliction be laid on you, entreat the Lord that he will do you good by it.
cc cs d n1 vbi vvn p-acp pn22, vvb dt n1 cst pns31 vmb vdi pn22 j p-acp pn31.
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Page 52
2000
If thy Conscience speak, or the Spirit worke, doe as Joseph did, who got him into a corner and there wept his belly full;
If thy Conscience speak, or the Spirit work, do as Joseph did, who god him into a corner and there wept his belly full;
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Page 52
2001
so intreat the Lord that he will breake the Heavens and come downe on thee to thy comfort;
so entreat the Lord that he will break the Heavens and come down on thee to thy Comfort;
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Page 52
2002
put not off till thou art old. A gentleman will not alwayes waite at the gate;
put not off till thou art old. A gentleman will not always wait At the gate;
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Page 52
2003
neither say thou as Felix to Paul, I will send for thee at another time, but say with Samuel, speake Lord, for thy servant heareth. Meanes.
neither say thou as Felix to Paul, I will send for thee At Another time, but say with Samuel, speak Lord, for thy servant hears. Means.
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Page 52
2004
First, consider the fearfull condition of such as are given over; First, Consider the fearful condition of such as Are given over;
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Page 52
2005
Suppose one should come from Hell with the fire about his eares, you would aske what is the newes;
Suppose one should come from Hell with the fire about his ears, you would ask what is the news;
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Page 52
2006
the cry is, my time, my time. Oh my people sayes the Minister. Oh my Minister saies the People.
the cry is, my time, my time. O my people Says the Minister. O my Minister Says the People.
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Page 52
2007
The young man cries, oh my time.
The young man cries, o my time.
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Page 53
2008
Doe not make a tush at this, lest thou say the word was preached but I scorned it;
Do not make a tush At this, lest thou say the word was preached but I scorned it;
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Page 53
2009
the Spirit said this is the way, walke in it;
the Spirit said this is the Way, walk in it;
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Page 53
2010
the meanes of grace was sent unto me, but I refused Mercie, and now for ever I am in Hell to be tormented.
the means of grace was sent unto me, but I refused Mercy, and now for ever I am in Hell to be tormented.
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Page 53
2011
Secondly, consider the great danger of putting off; If thy will be stubborne to day, it will be worse to morrow.
Secondly, Consider the great danger of putting off; If thy will be stubborn to day, it will be Worse to morrow.
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Page 53
2012
Thirdly, consider the time, 1. Pet. 4. 3. It is enough for the time of our life we have lived that we have wrought the workes of the Gentiles, let us live no longer in sinne, it is too much that you have resisted the Gospell so much;
Thirdly, Consider the time, 1. Pet. 4. 3. It is enough for the time of our life we have lived that we have wrought the works of the Gentiles, let us live no longer in sin, it is too much that you have resisted the Gospel so much;
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Page 53
2013
say then oh that the Lord would break this heart of mine. Fourthly and lastly, though God should be calling and egging you all the day long;
say then o that the Lord would break this heart of mine. Fourthly and lastly, though God should be calling and egging you all the day long;
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Page 53
2014
yet your lives are but short, and Ergo, crie out with David, teach me o Lord to numbet my dayes that I may apply my heart unto wisedome;yet your lives Are but short, and Ergo, cry out with David, teach me oh Lord to numbet my days that I may apply my heart unto Wisdom;
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Page 53
2015
doe not say it is too late, as one did once say of Prayer, doe you thinke that I can pray now, which never prayed in all my life? I am sure it will be too late when God comes to Judgement; for then the Devill will stand on tip toe,
do not say it is too late, as one did once say of Prayer, do you think that I can pray now, which never prayed in all my life? I am sure it will be too late when God comes to Judgement; for then the devil will stand on tip toe,
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Page 54
2016
and say what dost thou now thinke to goe to Heaven? the Lord did waite on thee untill he was weary;
and say what dost thou now think to go to Heaven? the Lord did wait on thee until he was weary;
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Page 54
2017
but here is a company of Drunkards, I did but hold up my finger, and they presently followed me.
but Here is a company of Drunkards, I did but hold up my finger, and they presently followed me.
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Page 54
2018
Heaven came downe to them, but they would none of it, they could not heare of that eare,
Heaven Come down to them, but they would none of it, they could not hear of that ear,
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Page 54
2019
and would you now goe to Heaven?
and would you now go to Heaven?
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Page 54
2020
Ergo, goe for now the Lord Jesus Christs sake, and when Mercie is offered, refuse it not, but blesse God for it.Ergo, go for now the Lord jesus Christ sake, and when Mercy is offered, refuse it not, but bless God for it.
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2021
A SERMON FOR Spirituall Mortification.
A SERMON FOR Spiritual Mortification.
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2022
COLLOSS. 3. 5. Mortifie therefore your Members which are upon the earth, Fornication, uncleannesse, inordinate affection, evill concupiscence, and Covetousnesse which is Idolatry.
COLOSSUS. 3. 5. Mortify Therefore your Members which Are upon the earth, Fornication, uncleanness, inordinate affection, evil concupiscence, and Covetousness which is Idolatry.
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Page 55
2023
THE Apostle having in the Chapter foregoing shewed that the Colossians were buried together with Christ in his death,
THE Apostle having in the Chapter foregoing showed that the colossians were buried together with christ in his death,
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Page 55
2024
and that they were also risen with him, maketh two speciall uses thereof.
and that they were also risen with him, makes two special uses thereof.
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2025
First in regard of the resurrection, if then yee be risen with Christ, seek those things that are above;
First in regard of the resurrection, if then ye be risen with christ, seek those things that Are above;
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2026
The second is in regard of their buriall with Christ, in these words; Mortifie therefore your members, &c. There be many men that looke for participation in Christ, yet notwithstanding wortifie not themselves;
The second is in regard of their burial with christ, in these words; Mortify Therefore your members, etc. There be many men that look for participation in christ, yet notwithstanding wortifie not themselves;
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Page 56
2027
they would faine live with Christ: yet are loth to dye to sinne; but we may say to these men as Paul to the Atheist, thou foole, that which thou sowest is not quickned unlesse it first die:
they would feign live with christ: yet Are loath to die to sin; but we may say to these men as Paul to the Atheist, thou fool, that which thou sowest is not quickened unless it First die:
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2028
so unlesse the seed of the word be sowen upon thy heart, thou canst not be quickned unlesse thou first die.
so unless the seed of the word be sown upon thy heart, thou Canst not be quickened unless thou First die.
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Page 56
2029
The things to be mortified, are described two manner of waies; either in generall, the members;
The things to be mortified, Are described two manner of ways; either in general, the members;
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2030
or else in particular, Fornication, uncleannesse, evill affections &c. or as in the tenth verse, all the fruites of the old man.
or Else in particular, Fornication, uncleanness, evil affections etc. or as in the tenth verse, all the fruits of the old man.
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Page 56
2031
The words containe in them these three parts, or truths.
The words contain in them these three parts, or truths.
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Page 56
2032
First, He that ever meanes to have Christ, must have him with a therefore. As if he should say,
First, He that ever means to have christ, must have him with a Therefore. As if he should say,
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2033
if you looke to have benefit by the death of Christ, looke to have a therefore with it;
if you look to have benefit by the death of christ, look to have a Therefore with it;
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Page 56
2034
for no man can have Christ without a Condition. Secondly, this condition consists in mortification; we must mortifie our earthly members;
for no man can have christ without a Condition. Secondly, this condition consists in mortification; we must mortify our earthly members;
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Page 57
2035
this is the qualification of all those that partake of the death of Christ, even mortification.
this is the qualification of all those that partake of the death of christ, even mortification.
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Page 57
2036
Thirdly, those that are made partakers of the death of Christ, are enabled thereto;
Thirdly, those that Are made partakers of the death of christ, Are enabled thereto;
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Page 57
2037
so as the Apostle may well put this exhortation unto them, mortifie therefore your members &c. He doth not say civilize your members;
so as the Apostle may well put this exhortation unto them, mortify Therefore your members etc. He does not say civilize your members;
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Page 57
2038
many there be that civilize their earthlie members; as from mortifying to purifying of them; they come out of prophanenesse and enter into Civility, and a formall kind of profession;
many there be that civilize their earthly members; as from mortifying to purifying of them; they come out of profaneness and enter into Civility, and a formal kind of profession;
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Page 57
2039
but the Apostle saith mortifie, and not civilize your members;
but the Apostle Says mortify, and not civilize your members;
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Page 57
2040
doe not pare the nailes of your corruptions, but cut them quite off and give them their deaths wound, that so your sinnes may breath out their last breath in you.
do not pare the nails of your corruptions, but Cut them quite off and give them their death's wound, that so your Sins may breath out their last breath in you.
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2041
Sin may be civilized five waies. First, when it is laide asleepe.
since may be civilized five ways. First, when it is laid asleep.
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2042
Pharaohs sinnes were asleepe, but not dead. Many mens sinnes are asleepe in them, though they seeme to be dead in them for a time:Pharaohs Sins were asleep, but not dead. Many men's Sins Are asleep in them, though they seem to be dead in them for a time:
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2043
A man while he is asleep is like a dead man, yet he is alive, yea and his sinnes are alive in him also;
A man while he is asleep is like a dead man, yet he is alive, yea and his Sins Are alive in him also;
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Page 58
2044
but when temptation comes to awaken him out of his sleepe, though before he seemed to be patient and meeke, and hardly to be provoked:
but when temptation comes to awaken him out of his sleep, though before he seemed to be patient and meek, and hardly to be provoked:
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2045
yet let a temptation come and rouze him, then he will finde his old wrath, anger and impatiencie.
yet let a temptation come and rouse him, then he will find his old wrath, anger and impatiency.
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2046
So likewise for a covetous man, though he seeme to mortifie that sinne, yet it is but asleepe in him;
So likewise for a covetous man, though he seem to mortify that sin, yet it is but asleep in him;
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2047
for let a temptation come, and he will quickely finde out his covetousnesse againe ▪ so that here sinne is not mortified; but it is with these men as it was with Sampson, all the while he was laide to sleepe, the coardes and fetters held him:
for let a temptation come, and he will quickly find out his covetousness again ▪ so that Here sin is not mortified; but it is with these men as it was with Sampson, all the while he was laid to sleep, the Coards and fetters held him:
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2048
but when they saide Sampson, the Philistins are upon thee, and awaked him out of his sleepe, the Pinne and Webbe was not strong enough to hold him.
but when they said Sampson, the philistines Are upon thee, and awaked him out of his sleep, the Pin and Web was not strong enough to hold him.
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2049
Thus it is with many men, when temptations are downe, and they are not provoked, all this while they seeme to have their sinnes mortified; and thus the devill is of a good temper when he is not stirred;
Thus it is with many men, when temptations Are down, and they Are not provoked, all this while they seem to have their Sins mortified; and thus the Devil is of a good temper when he is not stirred;
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2050
so it is with many whom you would thinke to be good Christians, while the windes are downe,
so it is with many whom you would think to be good Christians, while the winds Are down,
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2051
and the stormes doe not beate:
and the storms do not beat:
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2052
but let them heare with Sampson that the Philistins are comming upon them, that there is such a gaine, such a profitt and reputation to be had in the eves of the world,
but let them hear with Sampson that the philistines Are coming upon them, that there is such a gain, such a profit and reputation to be had in the eves of the world,
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2053
then all the Pinnes and Webbs are broken, all their resolutions and all the strong coards of their former purposes are but as fire and towe;
then all the Pins and Webs Are broken, all their resolutions and all the strong coards of their former Purposes Are but as fire and tow;
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2054
they breake them all in peices: so then they are but asleepe not mortified. Secondly, Sinne may be saide to be civilized when it is laide in a swound;
they break them all in Pieces: so then they Are but asleep not mortified. Secondly, Sin may be said to be civilized when it is laid in a swoon;
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2055
a man lying in a swound, is dead for a while, and you would thinke he could hardly be recovered;
a man lying in a swoon, is dead for a while, and you would think he could hardly be recovered;
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2056
for he can neither heare, nor see, nor goe, nor speake;
for he can neither hear, nor see, nor go, nor speak;
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2057
and yet notwithstanding he is not dead; onely his vitall heate is gone from his outward members,
and yet notwithstanding he is not dead; only his vital heat is gone from his outward members,
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2058
unto the inward powers of the heart.
unto the inward Powers of the heart.
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2059
Even so a mans sinnes seeme to be dead, when the spirit of his lust is conveighed into a higher lust;
Even so a men Sins seem to be dead, when the Spirit of his lust is conveyed into a higher lust;
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2060
as for example, Suppose here is one that is a covetous worldling, this man peradventure is very moderate and temperate; he is not given to gaming, dicing, carding, wenching:
as for Exampl, Suppose Here is one that is a covetous worldling, this man Peradventure is very moderate and temperate; he is not given to gaming, dicing, carding, wenching:
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2061
he is not given to building or glorious apparell:
he is not given to building or glorious apparel:
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but what are these sinnes dead in him? no, but the strength of them is carried up into a higher lust:
but what Are these Sins dead in him? no, but the strength of them is carried up into a higher lust:
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for if he should follow whoring or gaming &c. the lust of his covetousnesse would be curbed,
for if he should follow whoring or gaming etc. the lust of his covetousness would be curbed,
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and his gaine would not come in with such a full Carreere unto him. Now all these sinnes forenamed are but attendants and slaves unto this one lust:
and his gain would not come in with such a full Career unto him. Now all these Sins forenamed Are but attendants and slaves unto this one lust:
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so many men it may be will give over a thousand sinnes, yea all except this one, yet all those thousand sinnes are not mortified: nay it may be he scarcely thinkes upon any of them.
so many men it may be will give over a thousand Sins, yea all except this one, yet all those thousand Sins Are not mortified: nay it may be he scarcely thinks upon any of them.
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Why? because they are taken up with a higher lust. Even so it is with many civill formall professors:
Why? Because they Are taken up with a higher lust. Even so it is with many civil formal professors:
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they will come to Church, misse never a Sermon that they can come unto;
they will come to Church, miss never a Sermon that they can come unto;
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they will talke of heaven, they will not omit any holy communication, they will reade the scriptures, pray in their families, neglect no holy duties.
they will talk of heaven, they will not omit any holy communication, they will read the Scriptures, pray in their families, neglect no holy duties.
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Why then what is their sinne? It is not the omitting of these things, but the carelesse practise of them in their lives and conversation;
Why then what is their sin? It is not the omitting of these things, but the careless practise of them in their lives and Conversation;
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for although these sinnes be in a swound, the strength of them is gone up to maintaine a higher lust;
for although these Sins be in a swoon, the strength of them is gone up to maintain a higher lust;
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for suppose he went not to Church, how should he maintaine his profession? and if he could not now and then speake of heaven, it were impossible he should have his depth of selfe-deceipt; therefore we conclude these sinnes are not mortified, they onely are civilized.
for suppose he went not to Church, how should he maintain his profession? and if he could not now and then speak of heaven, it were impossible he should have his depth of selfe-deceipt; Therefore we conclude these Sins Are not mortified, they only Are civilized.
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Thirdly, Sinne may be said to be civilized when the sap of sinne is taken away, and no contrary grace infused;
Thirdly, Sin may be said to be civilized when the sap of sin is taken away, and no contrary grace infused;
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as for example, Suppose a man give over drunkennesse, yet if this man be not filled with the Spirit, his drunkennesse is not mortified,
as for Exampl, Suppose a man give over Drunkenness, yet if this man be not filled with the Spirit, his Drunkenness is not mortified,
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though he live soberly afterwards all the dayes of his life. Againe, suppose a man give over his intemperate anger, he is not touchy, nor cholericke, nor subject to passion;
though he live soberly afterwards all the days of his life. Again, suppose a man give over his intemperate anger, he is not touchy, nor choleric, nor Subject to passion;
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yet if he have not turned his anger against himselfe for every one of his corruptions which breake out against God, his anger is not mortified. Suppose a man is not given over to worldly greife, but hath given it over;
yet if he have not turned his anger against himself for every one of his corruptions which break out against God, his anger is not mortified. Suppose a man is not given over to worldly grief, but hath given it over;
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yet if his greife be not turned another way, as to greive for his sinnes, his greife is not mortified. Againe, suppose a man be not set upon a merry pinne, ever jesting or telling forth merry tales,
yet if his grief be not turned Another Way, as to grieve for his Sins, his grief is not mortified. Again, suppose a man be not Set upon a merry pin, ever jesting or telling forth merry tales,
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but now he hath given them over;
but now he hath given them over;
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yet if he have not set his joyes on the wayes of God, and learned truly to be merrie in the Lord, it is impossible we can say his carnall mirth is mortified. For as the schoole-men say there is nothing corrupted till another thing be produced:
yet if he have not Set his Joys on the ways of God, and learned truly to be merry in the Lord, it is impossible we can say his carnal mirth is mortified. For as the Schoolmen say there is nothing corrupted till Another thing be produced:
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there is no dissolution of wood untill it be turned into ashes:
there is no dissolution of wood until it be turned into Ashes:
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so sinne is never taken away nor utterly dissolved, untill there be contrary grace brought into the heart instead thereof;
so sin is never taken away nor utterly dissolved, until there be contrary grace brought into the heart instead thereof;
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so then unlesse therebe contrary graces wrought in the heart, as the contraries of all those sinnes foregoing, they are but onely civilized, and not mortified.
so then unless therebe contrary graces wrought in the heart, as the contraries of all those Sins foregoing, they Are but only civilized, and not mortified.
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Fourthly, Sinne may be said to be civilized, when it is overwharted by a higher principle:
Fourthly, Sin may be said to be civilized, when it is overwharted by a higher principle:
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as when a man is sensible of the wrath of God, and hath the flashes of an accusing conscience flying daily into his face, lying under the guilt of many horrible sinnes, it is impossible for him to goe on with rest and quietnesse in those his unholy courses wherein he useth to walke;
as when a man is sensible of the wrath of God, and hath the flashes of an accusing conscience flying daily into his face, lying under the guilt of many horrible Sins, it is impossible for him to go on with rest and quietness in those his unholy courses wherein he uses to walk;
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he may forsake them for a while, but yet he cannot mortifie them:
he may forsake them for a while, but yet he cannot mortify them:
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but as a schooleboy that plaies the trewant, while he is under the rodde, he will confesse his fault,
but as a schoolboy that plays the trewant, while he is under the rod, he will confess his fault,
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and promise to doe so no more, and he verily thinketh so at that time, and desires heartily so to doe:
and promise to do so no more, and he verily Thinketh so At that time, and Desires heartily so to do:
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but it is a desire that he is provoked unto for feare of the rodde, and not for love of dutie:
but it is a desire that he is provoked unto for Fear of the rod, and not for love of duty:
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for when once the rodde is gone, and the smart over, then he falls to his owne old trewanting courses againe.
for when once the rod is gone, and the smart over, then he falls to his own old trewanting courses again.
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So we reade in the first of Jonah that when the Marriners were in perill of their lives,
So we read in the First of Jonah that when the Mariners were in peril of their lives,
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then every one of them could call upon his God:
then every one of them could call upon his God:
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but when the storme and danger was over, they quickly left off, and cared not for calling on God any longer.
but when the storm and danger was over, they quickly left off, and cared not for calling on God any longer.
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Fifthly and lastly, Sinne may be said to be civilized by Gods giving of positive common grace, which he gives unto wicked men,
Fifthly and lastly, Sin may be said to be civilized by God's giving of positive Common grace, which he gives unto wicked men,
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as in Mat. 25. God gave unto the unprofitable servant a whole talent, which is supposed to be an hundred and sixty and odde pounds;
as in Mathew 25. God gave unto the unprofitable servant a Whole talon, which is supposed to be an hundred and sixty and odd pounds;
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so the Lord gives unto wicked men many good graces, as softnesse of disposition, lovingnesse or easie to be intreated;
so the Lord gives unto wicked men many good graces, as softness of disposition, lovingness or easy to be entreated;
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and hereupon they come to Church, heare the word, and performe many other Christian duties:
and hereupon they come to Church, hear the word, and perform many other Christian duties:
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yet all these be but common graces, which a man may have and yet his sinnes not mortified, and therefore the Apostle saith, Mortifie your members &c. Whence observe,
yet all these be but Common graces, which a man may have and yet his Sins not mortified, and Therefore the Apostle Says, Mortify your members etc. Whence observe,
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That if we looke to have any benefitte by, or interest in Christ, we must mortifie all our sins, and all our corruptions;
That if we look to have any benefit by, or Interest in christ, we must mortify all our Sins, and all our corruptions;
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As if the Apostle had saide, make all your earthly members to be as a dead corpse:
As if the Apostle had said, make all your earthly members to be as a dead corpse:
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now we know in a dead corpse the eyes are there, but they cannot see: the feete are there also, but they want strength for to goe:
now we know in a dead corpse the eyes Are there, but they cannot see: the feet Are there also, but they want strength for to go:
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it hath all the members, but it hath not life and power to set them on worke:
it hath all the members, but it hath not life and power to Set them on work:
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so though sinne be in you still, yet let it be like a dead corpse wanting life,
so though sin be in you still, yet let it be like a dead corpse wanting life,
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like a dead Tyrant that can no longer rage:
like a dead Tyrant that can no longer rage:
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and hence it is that the Apostle saith Let not sinne reigne in your mortall bodies:
and hence it is that the Apostle Says Let not sin Reign in your Mortal bodies:
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he doth not say let it not be, but let it not reigne. Sinne when it is mortified, is like a dead King that can call no more Parliaments:
he does not say let it not be, but let it not Reign. Sin when it is mortified, is like a dead King that can call no more Parliaments:
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but a man may doe for him what he listeth, because his strength lieth in the dust.
but a man may do for him what he lists, Because his strength lies in the dust.
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If Christ be in you saith the Apostle, the bodie is dead because of sinne, but the spirit is life for righteousnesse sake.
If christ be in you Says the Apostle, the body is dead Because of sin, but the Spirit is life for righteousness sake.
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Rom. 8. 9, 10. Againe, if a man have not the Spirit of Christ, he is none of Christs;Rom. 8. 9, 10. Again, if a man have not the Spirit of christ, he is none of Christ;
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now if Christ be in you, the bodie is dead, if you consider the bodie as it hath relation unto sinne.
now if christ be in you, the body is dead, if you Consider the body as it hath Relation unto sin.
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Againe, if you live after the flesh, you shall die. verse 13. as if he should have saide, if your flesh be alive in you,
Again, if you live After the Flesh, you shall die. verse 13. as if he should have said, if your Flesh be alive in you,
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if your pride live in you, and if your infidelity live in you, if your hardnesse of heart live in you,
if your pride live in you, and if your infidelity live in you, if your hardness of heart live in you,
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if your wrath &c. live in you, and if you walke after these, you shall surely die:
if your wrath etc. live in you, and if you walk After these, you shall surely die:
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he meaneth not a temporall death; for so they must doe howsoever they live;
he means not a temporal death; for so they must do howsoever they live;
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but his meaning is they shall die eternally; but if you mortifie the deedes of the body by the spirit, you shall live; so then it is plaine there is no life of Christ to be had so long as you retaine your sinnes,
but his meaning is they shall die eternally; but if you mortify the Deeds of the body by the Spirit, you shall live; so then it is plain there is no life of christ to be had so long as you retain your Sins,
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and therefore sinne must be mortified.
and Therefore sin must be mortified.
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First, because Christ is a Saviour, and hence he is called Jesus Math. 1. 21. for he shall save his people from their sinnes;
First, Because christ is a Saviour, and hence he is called jesus Math. 1. 21. for he shall save his people from their Sins;
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if therefore Christ doe not save thee from thy sinnes, and if by the power of Christ thou mortifie not thy sinnes,
if Therefore christ do not save thee from thy Sins, and if by the power of christ thou mortify not thy Sins,
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and give them a deadly blow, assure thy selfe he will never be a Jesus unto thee.
and give them a deadly blow, assure thy self he will never be a jesus unto thee.
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It is true indeede Christ dyed for sinners, but it was not to let them goe on in sinne;
It is true indeed christ died for Sinners, but it was not to let them go on in sin;
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and therefore if thou goe on in sinne, it is for thy damnation, and not for thy salvation; for he will first save thee from thy sinnes, or else he will never save thee from hell: so then consider if thy sinnes beare sway in thee;
and Therefore if thou go on in sin, it is for thy damnation, and not for thy salvation; for he will First save thee from thy Sins, or Else he will never save thee from hell: so then Consider if thy Sins bear sway in thee;
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if they doe, then know thou art delivered up unto the power of thy sinnes, and to everlasting darkenesse.
if they do, then know thou art Delivered up unto the power of thy Sins, and to everlasting darkness.
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For Christ is the true Physitian of the soule:
For christ is the true physician of the soul:
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and you know that a Physician doth not bring a potion to put it unto deaths mouth to kill death,
and you know that a physician does not bring a potion to put it unto death's Mouth to kill death,
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and so to save the sicke person alive:
and so to save the sick person alive:
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no, but he putteth it into the sicke mans mouth to kill the ill humours that are in his bodie, that so he might not fall into the hands of death:
no, but he putteth it into the sick men Mouth to kill the ill humours that Are in his body, that so he might not fallen into the hands of death:
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so Christ came not to quench the flames of hell by his spirituall Physicke, but to let his Physicke fall upon the heart and soule of man to save him from hell.
so christ Come not to quench the flames of hell by his spiritual Physic, but to let his Physic fallen upon the heart and soul of man to save him from hell.
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Therefore unlesse the bloud of Christ doe mortifie thy sinnes, and crucifie thy lusts, there is no hope ever to get Christ to save thee from hell and everlasting damnation.
Therefore unless the blood of christ doe mortify thy Sins, and crucify thy Lustiest, there is no hope ever to get christ to save thee from hell and everlasting damnation.
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This is a true saying saith the Apostle and worthy to be received, that Jesus Christ came into the world to save sinners. 1 Tim. 1. 15. This is a faithfull saying,
This is a true saying Says the Apostle and worthy to be received, that jesus christ Come into the world to save Sinners. 1 Tim. 1. 15. This is a faithful saying,
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and wicked men like it well indeede: For saith the drunkard, I am a wicked man, yet Christ came to save me.
and wicked men like it well indeed: For Says the drunkard, I am a wicked man, yet christ Come to save me.
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The whoremonger saith I am an uncleane person: yet Christ came to save me.
The whoremonger Says I am an unclean person: yet christ Come to save me.
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The swearer will say, Christ came to save sinners, and therefore I hope he will save me to. No, no:
The swearer will say, christ Come to save Sinners, and Therefore I hope he will save me to. No, no:
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Christ came to save sinners, that is such as were sinners, but now are none: they have and doe repent.
christ Come to save Sinners, that is such as were Sinners, but now Are none: they have and do Repent.
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Jesus Christ came to save sinners (saith the Apostle) whereof I am cheife. I was a blasphemer, & a persecuter, but now I am not.
jesus christ Come to save Sinners (Says the Apostle) whereof I am chief. I was a blasphemer, & a Persecutor, but now I am not.
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Hence then is the faithfull saying, Christ came to save sinners not still sinning. No, before, Paul was injurious, a persecuter, and lived in ignorance, and unbeleife:
Hence then is the faithful saying, christ Come to save Sinners not still sinning. No, before, Paul was injurious, a Persecutor, and lived in ignorance, and unbelief:
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but now the grace of our Lord Jesus Christ was wonderfully abundant through faith and love towards him:
but now the grace of our Lord jesus christ was wonderfully abundant through faith and love towards him:
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so that the grace of God hath appeared to draw men out of blindnesse and ignorance:
so that the grace of God hath appeared to draw men out of blindness and ignorance:
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therefore to say that Christ came to save such as live in their sinnes of drunkennesse, prophanesse or uncleanesse, is a rotten saying:
Therefore to say that christ Come to save such as live in their Sins of Drunkenness, profaneness or uncleanness, is a rotten saying:
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and this onely is the faithfull saying that Christ came into the world to save sinners in whom the power of sinne is broken:
and this only is the faithful saying that christ Come into the world to save Sinners in whom the power of sin is broken:
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therefore if ever welooke to have benefitte or interest by Christ we must mortifie our earthly members.
Therefore if ever welooke to have benefit or Interest by christ we must mortify our earthly members.
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Secondly, because it is impossible for sinne and grace to live and subsist in one subject:
Secondly, Because it is impossible for sin and grace to live and subsist in one Subject:
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it is impossible that they should ever stand together, and be in a man at one and the same time: it cannot be that one and the same creature can have the life of a swine and the life of a man: for if he have the soule of a swine, he cannot have the soule of a man: for they are two contrary distinct lives:
it is impossible that they should ever stand together, and be in a man At one and the same time: it cannot be that one and the same creature can have the life of a Swine and the life of a man: for if he have the soul of a Swine, he cannot have the soul of a man: for they Are two contrary distinct lives:
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and where the one is, the other cannot be. It is like hot water and cold:
and where the one is, the other cannot be. It is like hight water and cold:
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if it be cold, it cannot be hot; if it be hot; it cannot be cold.
if it be cold, it cannot be hight; if it be hight; it cannot be cold.
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Even so, the life of sinne, and the life of grace are two contraries: and therefore they that walke in their sinnes, walke contrary to God.
Even so, the life of sin, and the life of grace Are two contraries: and Therefore they that walk in their Sins, walk contrary to God.
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Now the Lord saith, if you walke contrary to me, I will walke contrary unto you.
Now the Lord Says, if you walk contrary to me, I will walk contrary unto you.
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Levit. 26. and two contraries we know cannot goe together. He that walks in sinne, walks contrary unto God:Levit. 26. and two contraries we know cannot go together. He that walks in sin, walks contrary unto God:
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but he that goes on in the waies of grace, he walks towards God.
but he that Goes on in the ways of grace, he walks towards God.
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Now, it is impossible to walke towards Dover and towards London at one and the same time:
Now, it is impossible to walk towards Dover and towards London At one and the same time:
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for every steppe he goeth forward to the one, it carries him backward from the other:
for every step he Goes forward to the one, it carries him backward from the other:
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so then if ever we will have the life of grace, we must forsake our sinnes;
so then if ever we will have the life of grace, we must forsake our Sins;
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as it was with the house of Saul and David, Sauls house grew weaker, and Davids stronger; so must it be with sinne and grace, as grace growes stronger, so sinne must grow weaker:
as it was with the house of Saul and David, Saul's house grew Weaker, and Davids Stronger; so must it be with sin and grace, as grace grows Stronger, so sin must grow Weaker:
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as grace goes up, so sinne must goe downe; And as Saul told David he would not give him Michal his daughter to wife,
as grace Goes up, so sin must go down; And as Saul told David he would not give him Michal his daughter to wife,
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unlesse he brought unto him an hundred fore ▪ skinnes of the Philistins; Even so the Lord saith that he will not marry the Lord Jesus Christ unto any soule,
unless he brought unto him an hundred before ▪ skins of the philistines; Even so the Lord Says that he will not marry the Lord jesus christ unto any soul,
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unlesse he bring the fore-skinne of every lust: he must circumcise the fore-skinne of his pride, of his covetousnesse, of his prophanesse:
unless he bring the foreskin of every lust: he must circumcise the foreskin of his pride, of his covetousness, of his profaneness:
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this must be the offering and condition of marriage unto Christ; even the circumcision of the heart, and the mortification of all the corruptions.
this must be the offering and condition of marriage unto christ; even the circumcision of the heart, and the mortification of all the corruptions.
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Thirdly, because else it is impossible to enter into heaven if we mortifie not our sinnes:
Thirdly, Because Else it is impossible to enter into heaven if we mortify not our Sins:
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a man can never be capable of glory hereafter, that doth not mortifie his sinnes here in this life.
a man can never be capable of glory hereafter, that does not mortify his Sins Here in this life.
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Suppose a wicked man should enter into heaven, it is impossible that he should delight in heaven, if he were there.
Suppose a wicked man should enter into heaven, it is impossible that he should delight in heaven, if he were there.
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You will thinke this a strange point: but give me leave to explaine it a little;
You will think this a strange point: but give me leave to explain it a little;
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I say that a wicked man if he were in heaven, he could finde no delight there.
I say that a wicked man if he were in heaven, he could find no delight there.
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As for example, take a beast, for so is every man by his owne knowledge, in regard of the life of grace,
As for Exampl, take a beast, for so is every man by his own knowledge, in regard of the life of grace,
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as saith the Prophet Jeremy, though a man take an Oxe or an Asse, and bring him unto the Kings table,
as Says the Prophet Jeremiah, though a man take an Ox or an Ass, and bring him unto the Kings table,
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and set before him all the delicates which appertaine unto Kings: let him have a dinner before him that cost an hundred pounds:
and Set before him all the delicates which appertain unto Kings: let him have a dinner before him that cost an hundred pounds:
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yet he had rather be in the fields among his fellowes eating grasse: or set a Crowne of gold upon a beasts head, he will not regard it,
yet he had rather be in the fields among his Fellows eating grass: or Set a Crown of gold upon a beasts head, he will not regard it,
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but cast it off into the mire:
but cast it off into the mire:
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for so long as the beast is not transformed and made capable of the honour that is in a man, he cannot conceive of the pleasures and delights that doe belong unto man:
for so long as the beast is not transformed and made capable of the honour that is in a man, he cannot conceive of the pleasures and delights that do belong unto man:
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Even so let a wicked man enjoy all the glory of heaven, and what will he say? We •ay perceive a little by bringing him to the Word and Ordinances of God:
Even so let a wicked man enjoy all the glory of heaven, and what will he say? We •ay perceive a little by bringing him to the Word and Ordinances of God:
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tie him to the constant use of them, to meditate on heaven, and to walke circumspectly and precisely in his whole course of life,
tie him to the constant use of them, to meditate on heaven, and to walk circumspectly and precisely in his Whole course of life,
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and he will say, this is more then needes:
and he will say, this is more then needs:
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this he thinkes is too precise, too austere a life for him, he cannot away with such purity and strictnesse;
this he thinks is too precise, too austere a life for him, he cannot away with such purity and strictness;
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but if he thinke this so strange which is nothing in comparison, and is but a shadow or poore resemblance of the holinesse and purity that shall be;
but if he think this so strange which is nothing in comparison, and is but a shadow or poor resemblance of the holiness and purity that shall be;
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what thinke you would he doe if he were in heaven where there is nothing but continuall praysing and glorifying of God for evermore, where there shall not be so much as one earthly thought or word pertaining to the world or the affaires of this life,
what think you would he do if he were in heaven where there is nothing but continual praising and glorifying of God for evermore, where there shall not be so much as one earthly Thought or word pertaining to the world or the affairs of this life,
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but a continuall sounding forth of the prayses of God? there is nothing but grace and speaking of heaven, all their words are heavenly, their joyes are heavenly,
but a continual sounding forth of the praises of God? there is nothing but grace and speaking of heaven, all their words Are heavenly, their Joys Are heavenly,
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and their whole delight is nothing but sounding forth uncessant Halleluiahs unto God for evermore.
and their Whole delight is nothing but sounding forth uncessant Hallelujahs unto God for evermore.
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Now if a wicked man were there, what would he say? surely he would say they are all Puritans, and would never endure it.
Now if a wicked man were there, what would he say? surely he would say they Are all Puritans, and would never endure it.
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Alas in this life there is but a little praying, a little grace, a little holinesse, in comparison of that which shall be.
Alas in this life there is but a little praying, a little grace, a little holiness, in comparison of that which shall be.
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Here we doe but as it were peepe into heaven:
Here we do but as it were peep into heaven:
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now then if this be so tedious that wicked men cannot endure it, how will they like to be in a place where there is perfection of all graces, where there shall be nothing but praysing God for ever and ever? Sure as I am the devill was once in heaven,
now then if this be so tedious that wicked men cannot endure it, how will they like to be in a place where there is perfection of all graces, where there shall be nothing but praising God for ever and ever? Sure as I am the Devil was once in heaven,
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and he cast himselfe out from thence:
and he cast himself out from thence:
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God did not though he did deserve it, and God would have done it, had he not beene gone,
God did not though he did deserve it, and God would have done it, had he not been gone,
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as saith the Apostle Jude verse 6. They left their first habitation;
as Says the Apostle U^de verse 6. They left their First habitation;
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the originall saith, they flung it from them, that is as soone as they had sinned against God,
the original Says, they flung it from them, that is as soon as they had sinned against God,
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and changed their natures, away they went, heaven was no place for them, they thrust themselves out,
and changed their nature's, away they went, heaven was no place for them, they thrust themselves out,
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and could not endure to stay there any longer ▪ for having changed their natures, they changed their delights,
and could not endure to stay there any longer ▪ for having changed their nature's, they changed their delights,
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and therefore to prayse and yeeld glory unto God, was death unto them, they being now corrupted through sinne,
and Therefore to praise and yield glory unto God, was death unto them, they being now corrupted through sin,
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and of an impure nature, heaven became a hell unto them.
and of an impure nature, heaven became a hell unto them.
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Is any ▪ man weary of grace and holinesse? wearie of well doing? wearie of praying and of hearing the word preached? Is any man wearie of good duties? of the worshippe and service of God? Let him know then that he can never endure the Kingdome of Heaven;
Is any ▪ man weary of grace and holiness? weary of well doing? weary of praying and of hearing the word preached? Is any man weary of good duties? of the worship and service of God? Let him know then that he can never endure the Kingdom of Heaven;
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for if he be weary of a little, what will he doe when he shall come into a place where there shall be nothing but continuall praysing of God?
for if he be weary of a little, what will he do when he shall come into a place where there shall be nothing but continual praising of God?
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Is it so that sinne must be mortified if ever we meane to partake of Christ? then this condemnes all those that goe on in their old courses, in deadnesse and in security, in ignorance &c. taking hand over head vaine hopes for true, feeding themselves with perswasions of salvation.Is it so that sin must be mortified if ever we mean to partake of christ? then this condemns all those that go on in their old courses, in deadness and in security, in ignorance etc. taking hand over head vain hope's for true, feeding themselves with persuasions of salvation.
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But the Apostle tells us that the foundation of God standeth sure, The Lord knoweth who are his,
But the Apostle tells us that the Foundation of God Stands sure, The Lord Knoweth who Are his,
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and let every one that nameth the name of Christ depart from iniquity. and let every one that names the name of christ depart from iniquity.
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A wicked man cannot name the name of Christ till he depart from iniquity ▪ much lesse can he looke for salvation, because he cannot be saved without Christ:
A wicked man cannot name the name of christ till he depart from iniquity ▪ much less can he look for salvation, Because he cannot be saved without christ:
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nay he cannot be saved by Christ unlesse he depart from iniquity. You say you hope to be saved; it is well;
nay he cannot be saved by christ unless he depart from iniquity. You say you hope to be saved; it is well;
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but God knoweth who are his: God goeth by his owne rule; the foundation of God standeth sure.
but God Knoweth who Are his: God Goes by his own Rule; the Foundation of God Stands sure.
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But who then are his? onely those that name the name of Christ, and depart from iniquitie;
But who then Are his? only those that name the name of christ, and depart from iniquity;
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those onely will he save, and none other: he will be no baud to thy sinnes or lusts, and wicked courses;those only will he save, and none other: he will be no baud to thy Sins or Lustiest, and wicked courses;
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for saith the Apostle, If any man be in Christ, let him be a new creature; as if the Apostle in more words had said:
for Says the Apostle, If any man be in christ, let him be a new creature; as if the Apostle in more words had said:
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If any man hope he is a Chri•••an, let him see that he is a new creature; for there is no expectation of being in Christ,
If any man hope he is a Chri•••an, let him see that he is a new creature; for there is no expectation of being in christ,
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unlesse he be a new creature. All old things are passed away, and behold all things are become new;
unless he be a new creature. All old things Are passed away, and behold all things Are become new;
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if thou be in Christ, all thy old praying is gone, all thy old hearing is gone, all thy old receiving of the Sacrament is passed away,
if thou be in christ, all thy old praying is gone, all thy old hearing is gone, all thy old receiving of the Sacrament is passed away,
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and all things are become new with thee;
and all things Are become new with thee;
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thou must heare a new, pray a new, receive a new, beleeve a new, thou must live after a new sort;
thou must hear a new, pray a new, receive a new, believe a new, thou must live After a new sort;
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for all old things are passed away.
for all old things Are passed away.
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Instruction to teach us that it is not enough for us to let our sinnes dye in us, but we must kill them;
Instruction to teach us that it is not enough for us to let our Sins die in us, but we must kill them;
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the Apostle doth not say let your earthly members die of themselves; but, mortifie them; many there be that let their sinnes die in them;
the Apostle does not say let your earthly members die of themselves; but, mortify them; many there be that let their Sins die in them;
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as for example when one is an infant, the sinnes of his Infancie naturally fall from him,
as for Exampl when one is an infant, the Sins of his Infancy naturally fallen from him,
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when he is a child of more capacity;
when he is a child of more capacity;
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and when he is a youth, the sinnes of his childhood naturally drop away from him;
and when he is a youth, the Sins of his childhood naturally drop away from him;
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so when he is a man, his youthfull sinnes fall from him ▪ and when he is old and dieth, all his sinnes naturally drop from him:
so when he is a man, his youthful Sins fallen from him ▪ and when he is old and Dieth, all his Sins naturally drop from him:
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But he must not let sinne die in him, but he must kill it.
But he must not let sin die in him, but he must kill it.
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Austin saith, if thou kill not sinne till it dyeth ▪ of it selfe, sinne hath killed thee, and not thou thy sinne. It is with sinne as with a beast;Austin Says, if thou kill not sin till it Dies ▪ of it self, sin hath killed thee, and not thou thy sin. It is with sin as with a beast;
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if an Oxe fall into a pit and die of it selfe, it is good for nothing (the hide onely excepted;) but if it be killed, it is good meate,
if an Ox fallen into a pit and die of it self, it is good for nothing (the hide only excepted;) but if it be killed, it is good meat,
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and becommeth profitable unto the owner;
and becomes profitable unto the owner;
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even so if sinne die of its owne accord, it will doe thee no good, it is worth nothing, it may lessen thy condemnation somewhat;
even so if sin die of its own accord, it will do thee no good, it is worth nothing, it may lessen thy condemnation somewhat;
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but if thou kill it, then it will be profitable unto thee.
but if thou kill it, then it will be profitable unto thee.
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In the fourth Chapter of Jeremy, we have a similitude taken from an Husbandman, where the Lord saith plough up the fallow ground of your hearts, and sow not among thornes.
In the fourth Chapter of Jeremiah, we have a similitude taken from an Husbandman, where the Lord Says plough up the fallow ground of your hearts, and sow not among thorns.
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Now, will a Husbandman say there are abundance of thornes and bushes in my ground,
Now, will a Husbandman say there Are abundance of thorns and Bushes in my ground,
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but I will let them alone till they die of themselves, sure I am that they will one day die? no, no;
but I will let them alone till they die of themselves, sure I am that they will one day die? no, no;
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the Prophet gives other counsell, plough up saith he the fallow grounds and sow not among thornes;
the Prophet gives other counsel, plough up Says he the fallow grounds and sow not among thorns;
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if thou dost not, they will grow up to that height and ranknesse that they will spoile the whole harvest.
if thou dost not, they will grow up to that height and rankness that they will spoil the Whole harvest.
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Even so if thou kill not thy sinnes, but suffer them to die of themselves, they will spoile all thy spirituall harvest,
Even so if thou kill not thy Sins, but suffer them to die of themselves, they will spoil all thy spiritual harvest,
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and quite banish thee out of Heaven for evermore.
and quite banish thee out of Heaven for evermore.
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The third use may manifest unto us that the worke of our Redemption is no easie worke,
The third use may manifest unto us that the work of our Redemption is no easy work,
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as many men in the world thinke it to be. The Apostle saith mortifie your members;
as many men in the world think it to be. The Apostle Says mortify your members;
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now can a man stab his owne arme through with ease? can he cut off his Legg or any other member without feeling any great paine? no more can a man kill his sinnes and mortifie his lusts with ease;
now can a man stab his own arm through with ease? can he Cut off his Leg or any other member without feeling any great pain? no more can a man kill his Sins and mortify his Lustiest with ease;
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it is called mortification to shew that there is a great deale of miserie and paine in it.
it is called mortification to show that there is a great deal of misery and pain in it.
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The Apostle saith that those that are Christians, have crucified the flesh &c. Gal. 5. 24. and therefore Repentance is set out unto us by crucifying, which is the hardest of all kinds of mortifying. Can a man set his flesh upon the Tenter, peirce his hands and feet with nailes, laying his whole weight upon the Tenter,
The Apostle Says that those that Are Christians, have Crucified the Flesh etc. Gal. 5. 24. and Therefore Repentance is Set out unto us by crucifying, which is the Hardest of all Kinds of mortifying. Can a man Set his Flesh upon the Tenter, pierce his hands and feet with nails, laying his Whole weight upon the Tenter,
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and yet feele no paine? Cicero a wise Heathen saith, that crucifying was a torment that cruelty it selfe had invented to put a man to death, it being the soarest kind of death that could be devised.
and yet feel no pain? Cicero a wise Heathen Says, that crucifying was a torment that cruelty it self had invented to put a man to death, it being the soarest kind of death that could be devised.
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And the Apostle to set forth Repentance what it is, shews it by crucifying. It is an easie matter to cut off the outward act of sinne,
And the Apostle to Set forth Repentance what it is, shows it by crucifying. It is an easy matter to Cut off the outward act of sin,
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as of swearing or drunkennesse &c. this is an easie matter;
as of swearing or Drunkenness etc. this is an easy matter;
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but to crucifie a mans lusts and to mortifie daily the body of death ▪ which he be•reth about him;
but to crucify a men Lustiest and to mortify daily the body of death ▪ which he be•reth about him;
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this is a hard thing indeed.this is a hard thing indeed.
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A Father saith it is the hardest Text in all the Bible, and the hardest dutie in all Christianitie that we can goe about;
A Father Says it is the Hardest Text in all the bible, and the Hardest duty in all Christianity that we can go about;
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they that doe it•, an doe all things;
they that do it•, an do all things;
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and therefore let a man resolve with himselfe that unlesse he attaine unto this, there is no Christ for him.
and Therefore let a man resolve with himself that unless he attain unto this, there is no christ for him.
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How shall we saith the Apostle that are dead to sinne, live any longer therein? Rom. 6. 2. The Apostle makes it a Paradox, and wonders that men should be so unreasonable as to thinke that they are crucified with Christ,
How shall we Says the Apostle that Are dead to sin, live any longer therein? Rom. 6. 2. The Apostle makes it a Paradox, and wonders that men should be so unreasonable as to think that they Are Crucified with christ,
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and yet live in their sinnes;
and yet live in their Sins;
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Is it possible that you can be dead with Christ and yet live in your sinnes ▪ no, no, it cannot be.
Is it possible that you can be dead with christ and yet live in your Sins ▪ no, no, it cannot be.
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But some may object and say, what doth the Apostle meane to exhort the Colossians unto Mortification? were they not alreadie mortified? did he not say a little before that they were crucified and buried together with Christ? Yes it is true;
But Some may Object and say, what does the Apostle mean to exhort the colossians unto Mortification? were they not already mortified? did he not say a little before that they were Crucified and buried together with christ? Yes it is true;
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but they that have mortified their earthly members, must goe on and persevere in this mortification, and that for three Reasons;
but they that have mortified their earthly members, must go on and persevere in this mortification, and that for three Reasons;
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First, because the very same sinne that hath been killed, will live againe unlesse it be continually mortified; for sinne is stronghearted;
First, Because the very same sin that hath been killed, will live again unless it be continually mortified; for sin is stronghearted;
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it is not every blow that will kill sinne stone-dead;
it is not every blow that will kill sin stone-dead;
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no, no we may say of sinne as some say of Catts, they have nine lives;
no, no we may say of sin as Some say of Catts, they have nine lives;
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kill sinne once and it will revive againe; kill it the second time and it will yet live;
kill sin once and it will revive again; kill it the second time and it will yet live;
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kill it the third time, it will yet have life; unlesse it be continually mortified, it will never be starke dead;
kill it the third time, it will yet have life; unless it be continually mortified, it will never be stark dead;
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and therefore the work• must be continued, as Christ said of his Disciples, if you continue in my word,
and Therefore the work• must be continued, as christ said of his Disciples, if you continue in my word,
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then are you my Disciples indeed: So if we goe on, in mortification, then verily are we Christs Disciples.
then Are you my Disciples indeed: So if we go on, in mortification, then verily Are we Christ Disciples.
av vbr pn22 po11 n2 av: av cs pns12 vvb a-acp, p-acp n1, av av-j vbr pns12 npg1 n2.
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Secondly, suppose the sinne mortified doe not rise againe; yet if we goe not on in the way of mortification, there will arise another sinne in the roome of it.
Secondly, suppose the sin mortified doe not rise again; yet if we go not on in the Way of mortification, there will arise Another sin in the room of it.
ord, vvb dt n1 vvn n1 xx vvi av; av cs pns12 vvb xx p-acp p-acp dt n1 pp-f n1, pc-acp vmb vvi j-jn n1 p-acp dt n1 pp-f pn31.
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Sinne is like the Monster Hydra; cut off one head, and many will rise up in its roome;
Sin is like the Monster Hydra; Cut off one head, and many will rise up in its room;
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Even so it is in the bodie of sinne; therefore thou must dayly mortifie it, or else it will grow again.
Even so it is in the body of sin; Therefore thou must daily mortify it, or Else it will grow again.
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There is a History that speaks of a Figtree that grew in a stone wall, and all meanes was used to kill it;
There is a History that speaks of a Fig tree that grew in a stone wall, and all means was used to kill it;
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they cut off the branches and it grew againe; they cut downe the bodie and it grew againe;
they Cut off the branches and it grew again; they Cut down the body and it grew again;
pns32 vvd a-acp dt n2 cc pn31 vvd av; pns32 vvd a-acp dt n1 cc pn31 vvd av;
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they cut it up by the root and still it lived, and grew, untill they pulled downe the stone wall. Even so it is with sinne;
they Cut it up by the root and still it lived, and grew, until they pulled down the stone wall. Even so it is with sin;
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lopp off the branches, it lives; cut downe the body, it will not die:
lop off the branches, it lives; Cut down the body, it will not die:
vvb a-acp dt n2, pn31 vvz; vvb a-acp dt n1, pn31 vmb xx vvi:
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digg up the rootes, and it will still revive, and will never leave growing untill God pull downe the stone wall of this our earthly Tabernacle,
dig up the roots, and it will still revive, and will never leave growing until God pull down the stone wall of this our earthly Tabernacle,
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and lay it in the dust, and therefore we must still be mortifying of it.
and lay it in the dust, and Therefore we must still be mortifying of it.
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Thirdly, because as we mortifie, so we mortifie but in part; as saith the Apostle in another case, we know but in part &c. so may we say of this dutie, we mortifie but in part; as we say of a man breathing out his last breath, he is adying, but not quite dead;
Thirdly, Because as we mortify, so we mortify but in part; as Says the Apostle in Another case, we know but in part etc. so may we say of this duty, we mortify but in part; as we say of a man breathing out his last breath, he is adying, but not quite dead;
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so we may say of sinne, though it lie sprawling upon the ground, yet it is not dead, the last gaspe is not past.
so we may say of sin, though it lie sprawling upon the ground, yet it is not dead, the last gasp is not past.
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Nay, it may be sinne is more striving in the heart of a child of God converted, then it was before conversion. As an Oxe or an Asse when they have their deaths blow, will lash and struggle more then, then they did in all their life time before;
Nay, it may be sin is more striving in the heart of a child of God converted, then it was before conversion. As an Ox or an Ass when they have their death's blow, will lash and struggle more then, then they did in all their life time before;
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but this is nothing but the panges of death, being giving up their last breath.
but this is nothing but the pangs of death, being giving up their last breath.
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Hence it is that the Apostle saith, that the flesh lusteth against the Spirit, and the Spirit against the flesh.
Hence it is that the Apostle Says, that the Flesh Lusteth against the Spirit, and the Spirit against the Flesh.
av pn31 vbz d dt n1 vvz, cst dt n1 vvz p-acp dt n1, cc dt n1 p-acp dt n1.
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Gal. 5. So that they could not doe what they would verse 17. as if he should say sinne is so mortified that it hath his deaths wound in thee;Gal. 5. So that they could not do what they would verse 17. as if he should say sin is so mortified that it hath his death's wound in thee;
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else thou canst not be the child of God; yea such a deaths wound as it cannot possible recover againe.
Else thou Canst not be the child of God; yea such a death's wound as it cannot possible recover again.
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If a man that hath received his de•ths wound, should send for all the Phisitians in the world,
If a man that hath received his de•ths wound, should send for all the Physicians in the world,
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and take all the Physick he could, and use all the meanes under Heaven, yet they can never recover him:
and take all the Physic he could, and use all the means under Heaven, yet they can never recover him:
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So when a man is converted unto God, as soone as ever the worke is wrought in him, sinne hath his deaths blow;
So when a man is converted unto God, as soon as ever the work is wrought in him, sin hath his death's blow;
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and although the Devill come as Physitian with all the Cordialls, Julips and Balmes under Heaven,
and although the devil come as physician with all the Cordials, Julips and Balms under Heaven,
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and use all the shifts and devises in the world, yet he shall never be able to recover it againe;
and use all the shifts and devises in the world, yet he shall never be able to recover it again;
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all will not doe, why? because it hath received its deaths blow; it may be with his industrie and cost he may make the face of sinne looke fresh and faire for a time,
all will not do, why? Because it hath received its death's blow; it may be with his industry and cost he may make the face of sin look fresh and fair for a time,
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but it hath it deaths wound and it will downe at the last.
but it hath it death's wound and it will down At the last.
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Now that we may know whether we have mortified our sinnes or no, let us observe these markes following.
Now that we may know whither we have mortified our Sins or no, let us observe these marks following.
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First, they that have mortifyed their sinnes, live in the contrary graces.
First, they that have mortified their Sins, live in the contrary graces.
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Hence it is that the Psalmist saith, that they worke no iniquitie, but walke in thy pathes, Psal. 119. 3. First, they crucifie all their sinnes, they doe no iniquitie;
Hence it is that the Psalmist Says, that they work no iniquity, but walk in thy paths, Psalm 119. 3. First, they crucify all their Sins, they do no iniquity;
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Secondly as they doe no iniquitie, so they take up all the waies of God, contrarie to that iniquitie as they give up all the waies of sinne,
Secondly as they do no iniquity, so they take up all the ways of God, contrary to that iniquity as they give up all the ways of sin,
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so they take up all the waies of Grace; they walke in all Gods waies.
so they take up all the ways of Grace; they walk in all God's ways.
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So that here is the question, if a man giving over his sinnes, doe take up all the graces contrarie to those sinnes.
So that Here is the question, if a man giving over his Sins, do take up all the graces contrary to those Sins.
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This is a rule in Divinity that Grace takes not away nature, that is, Grace comes not to take away a mans affections, but to take them up.
This is a Rule in Divinity that Grace Takes not away nature, that is, Grace comes not to take away a men affections, but to take them up.
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Suppose a man be subject unto anger, when he is a little moved, Grace comes not to take away his anger,
Suppose a man be Subject unto anger, when he is a little moved, Grace comes not to take away his anger,
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but to take it up from a worldly thing, and to set it against sinne which is truly evill, that so he may be angrie and not sinne.
but to take it up from a worldly thing, and to Set it against sin which is truly evil, that so he may be angry and not sin.
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Grace comes to qualifie his anger, and to take it from the waies of sinne, and to set it upon Gods wayes.
Grace comes to qualify his anger, and to take it from the ways of sin, and to Set it upon God's ways.
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Againe, a man is subject to be merry; Grace comes to temper him, not to take away his mirth,
Again, a man is Subject to be merry; Grace comes to temper him, not to take away his mirth,
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but to set it upon a right object, as to delight in God, to be merrie in Christ, to rejoice in his Word and Ordinances, in his children, and in all the waies of grace.
but to Set it upon a right Object, as to delight in God, to be merry in christ, to rejoice in his Word and Ordinances, in his children, and in all the ways of grace.
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Another is given to impatiency; Grace comes not to take away his impatiencie, but to set his impatience against his sinnes;
another is given to impatiency; Grace comes not to take away his impatiency, but to Set his impatience against his Sins;
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so that when he sees his sinnes, he shall not be able to endure them, but his soule will groane for them, and his heart will rise against them.
so that when he sees his Sins, he shall not be able to endure them, but his soul will groan for them, and his heart will rise against them.
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Another is given to revenge ▪ now Grace comes and takes him away from being revenged on his neighbour, to be revenged on his sinnes; so that with the Apostle we may call revenge a peice of Repentance; therefore this is a true triall whether our sinnes be mortified, if our affections be taken away from the waies of sinne,
another is given to revenge ▪ now Grace comes and Takes him away from being revenged on his neighbour, to be revenged on his Sins; so that with the Apostle we may call revenge a piece of Repentance; Therefore this is a true trial whither our Sins be mortified, if our affections be taken away from the ways of sin,
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and fast set upon the waies of Grace and godlinesse.
and fast Set upon the ways of Grace and godliness.
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Secondly, if a man be mortifyed indeed and in truth, then he is dead unto every sinne;
Secondly, if a man be mortified indeed and in truth, then he is dead unto every sin;
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if a man be killed, he is dead in every member; so if a man be dead to sinne, no sinne can ever raigne in him;
if a man be killed, he is dead in every member; so if a man be dead to sin, no sin can ever Reign in him;
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not one lust nor bosome sinne, no not the sinne of his trade, no corruption though never so deare,
not one lust nor bosom sin, no not the sin of his trade, no corruption though never so deer,
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though it be the sinne of his right hand, or right eye, yet it can never have dominion over him,
though it be the sin of his right hand, or right eye, yet it can never have dominion over him,
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if he be dead to sinne;
if he be dead to sin;
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therefore if a man live in any one sinne or sweet lust whatsoever, he is a dead man and hath not one jot of Grace;
Therefore if a man live in any one sin or sweet lust whatsoever, he is a dead man and hath not one jot of Grace;
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if there be but one knowne iniquitie in a man, that he lives and dies in without Repentance, that one iniquitie shall kill him to the pit of Hell ▪ Ezech. 28. The Schoolemen say that if a Sow doe but wallow in one mirie or dirtie hole, she is fil•hie;
if there be but one known iniquity in a man, that he lives and die in without Repentance, that one iniquity shall kill him to the pit of Hell ▪ Ezekiel 28. The Schoolmen say that if a Sow do but wallow in one miry or dirty hold, she is fil•hie;
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so if a soule wallow but in one sinne, it is abhominable.
so if a soul wallow but in one sin, it is abominable.
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If a man stab himselfe but with one knife so that he die, he is as truly killed as was Julius Caesar who stabbed himselfe with three and twenty knives. So if a man should be free from an hundred diseases,
If a man stab himself but with one knife so that he die, he is as truly killed as was Julius Caesar who stabbed himself with three and twenty knives. So if a man should be free from an hundred diseases,
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and should die of one, what would it benefit him to be free from the rest in respect of his life? surely nothing at all.
and should die of one, what would it benefit him to be free from the rest in respect of his life? surely nothing At all.
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That man that hath his pride, his Covetousnesse, his usurie, hatred, malice, deriding of Gods people, all these being dead in him;
That man that hath his pride, his Covetousness, his Usury, hatred, malice, deriding of God's people, all these being dead in him;
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yet if selfe-love and security &c. be not dead in him, these argue his case to be nought; he is not yet qualified for Christ;
yet if Self-love and security etc. be not dead in him, these argue his case to be nought; he is not yet qualified for christ;
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for there is no mortification at all in him.
for there is no mortification At all in him.
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There be many sweet meanes to allure us unto mortification, but time will not permit us to speake of them;
There be many sweet means to allure us unto mortification, but time will not permit us to speak of them;
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but ▪ this let every man take notice of, that so long as he liveth in sinne, he is altogether uncapable of Christ.
but ▪ this let every man take notice of, that so long as he lives in sin, he is altogether uncapable of christ.
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The Apostle saith, we know that the Law is not given unto a righteous man,
The Apostle Says, we know that the Law is not given unto a righteous man,
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but for the lawlesse and disobedient, for the ungodly and for sinners, for the unholy and prophane,
but for the lawless and disobedient, for the ungodly and for Sinners, for the unholy and profane,
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and whatsoever is contrarie to wholesome Doctrine; the Law is for such men:
and whatsoever is contrary to wholesome Doctrine; the Law is for such men:
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But the first Doctrine of the Gospell of Christ, is, Repent of thy sinnes, deny thine owne wayes, take up Christs Crosse,
But the First Doctrine of the Gospel of christ, is, repent of thy Sins, deny thine own ways, take up Christ Cross,
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and follow the Lambe wheresoever he goes. Here the Kingdome of Heaven is laid open to all the world;
and follow the Lamb wheresoever he Goes. Here the Kingdom of Heaven is laid open to all the world;
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Let mens miseries be what they can be, and although their sinnes be never so great, Christ commeth to redeeme them;
Let men's misery's be what they can be, and although their Sins be never so great, christ comes to Redeem them;
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yea though they have a whole Hell of sinne in them, yet if they have a heart to entertaine Christ, his Grace is so rich and al sufficient, that it will save every man that entertaineth him.
yea though they have a Whole Hell of sin in them, yet if they have a heart to entertain christ, his Grace is so rich and all sufficient, that it will save every man that entertaineth him.
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There is a Proclamation openly made in the Market place, Hoe every one that thirsteth, come unto the waters, Esay 55. 3. As if he should say, Hoe, every one that hath a minde to Christ, come and have him;
There is a Proclamation openly made in the Market place, Hoe every one that Thirsteth, come unto the waters, Isaiah 55. 3. As if he should say, Hoe, every one that hath a mind to christ, come and have him;
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every one that hungers and thirsteth after Christ, let his sinnes be never so great, and the number never so many, here is hue and cry after him; Come unto the waters;
every one that hunger's and Thirsteth After christ, let his Sins be never so great, and the number never so many, Here is hue and cry After him; Come unto the waters;
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He saith not come unto the water, but, waters; not a little low brooke or streame, which is not able to wash away all his sinnes,
He Says not come unto the water, but, waters; not a little low brook or stream, which is not able to wash away all his Sins,
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but there is an Ocean of waters indefinitely;
but there is an Ocean of waters indefinitely;
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waters in the plurall number, declaring the fulnesse and sufficiencie to cleanse the most leprous soule, be he never so much stained with corruption.waters in the plural number, declaring the fullness and sufficiency to cleanse the most leprous soul, be he never so much stained with corruption.
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It is said by the Prophet Obadiah, that the Lord will send unto his People Saviours, verse 21. not in the singular number,
It is said by the Prophet Obadiah, that the Lord will send unto his People Saviors, verse 21. not in the singular number,
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but Saviours in the plurall number;
but Saviors in the plural number;
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not that there were moe Christs then one; but to manifest the fulnesse of Christ, he is a rich Christ, full of Salvation for all them that come unto him;
not that there were more Christ then one; but to manifest the fullness of christ, he is a rich christ, full of Salvation for all them that come unto him;
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Therefore if there be any man that mournes and laments for his sinnes, let him come; If there be any poore soule that is loaded with the weight of his iniquities, let him come unto Christ and welcome; for there is a Fountaine laide open for Judah and Jerusalem to wash in:
Therefore if there be any man that mourns and laments for his Sins, let him come; If there be any poor soul that is loaded with the weight of his iniquities, let him come unto christ and welcome; for there is a Fountain laid open for Judah and Jerusalem to wash in:
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but let him know upon what termes he must come, if ever he meane to have Salvation by Christ;
but let him know upon what terms he must come, if ever he mean to have Salvation by christ;
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observe the strict Conditions, and walke by the strait rule of Christ:
observe the strict Conditions, and walk by the strait Rule of christ:
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he must resolve with himselfe come what will come, to stand or to fall with Christ;
he must resolve with himself come what will come, to stand or to fallen with christ;
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delivering up all his lusts and corruptions at his Command, whensoever he calls for them; he must not part stakes with Christ to delude him;
delivering up all his Lustiest and corruptions At his Command, whensoever he calls for them; he must not part stakes with christ to delude him;
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but he must be true and faithfull unto him;
but he must be true and faithful unto him;
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he must wholy deny himselfe, and lie downe before Christ to let Christ doe what he will with him,
he must wholly deny himself, and lie down before christ to let christ doe what he will with him,
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and these onely are the termes he must expect Heaven upon; and thus doing, he may have Salvation according to the desire of his soule. FINIS.
and these only Are the terms he must expect Heaven upon; and thus doing, he may have Salvation according to the desire of his soul. FINIS.
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