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The GIFT of GIFTS: OR, The End why Christ gave Himself. SERMON I. TIT. 2.14. Who gave himself for us, that he might redeem us from all iniquitie, and purifie unto himself a peculiar people, zealous of good works.
The GIFT of GIFTS: OR, The End why christ gave Himself. SERMON I TIT. 2.14. Who gave himself for us, that he might Redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.
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THe Apostle in the beginning of this Chapter, had given several exhortations, to severall sorts of Persons.
THe Apostle in the beginning of this Chapter, had given several exhortations, to several sorts of Persons.
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To the Aged men, vers. 2. To the Aged women, vers. 3. To the younger women,
To the Aged men, vers. 2. To the Aged women, vers. 3. To the younger women,
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and younger men, vers. 5, 6. And to Servants in vers. 9, 10. Having thus exhorted these severall sorts to severall duties, he subjoyneth an Argument that might serve to perswade them all to the practise of the duties he had exhorted them unto,
and younger men, vers. 5, 6. And to Servants in vers. 9, 10. Having thus exhorted these several sorts to several duties, he subjoineth an Argument that might serve to persuade them all to the practice of the duties he had exhorted them unto,
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and that is laid down from the beginning of the 11th verse to the end of the 14th. Wherein he describeth the end of the Doctrine of the Gospel, and of the grace of God revealed therein;
and that is laid down from the beginning of the 11th verse to the end of the 14th. Wherein he Describeth the end of the Doctrine of the Gospel, and of the grace of God revealed therein;
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which is, That it should bring men to deny ungodlinesse and worldly lusts, and to live soberly and righteously in this present world, Vers. 12. Looking for that blessed hope,
which is, That it should bring men to deny ungodliness and worldly Lustiest, and to live soberly and righteously in this present world, Vers. 12. Looking for that blessed hope,
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and the glorious appearing of the great God, and our Saviour Jesus Christ, Vers. 13. To bring people to this temper and disposition, is the end and scope of all the Gospel.and the glorious appearing of the great God, and our Saviour jesus christ, Vers. 13. To bring people to this temper and disposition, is the end and scope of all the Gospel.
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Now having spoken of Christ, in the end of vers. 13. (Our Saviour Jesus Christ) he cometh also to describe Christ in ver. 14. by such things as may also serve as Arguments to perswade to the former duties exhorted to.
Now having spoken of christ, in the end of vers. 13. (Our Saviour jesus christ) he comes also to describe christ in ver. 14. by such things as may also serve as Arguments to persuade to the former duties exhorted to.
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The Lord Christ is described in this 14th Verse by an Act of his, Who gave himself for us;
The Lord christ is described in this 14th Verse by an Act of his, Who gave himself for us;
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and this same action of Christ it is illustrated; First, by the Object for whom it was done, He gave himself for us:
and this same actium of christ it is illustrated; First, by the Object for whom it was done, He gave himself for us:
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Secondly, By the end, Why it was done, That he might redeem us from all iniquitie,
Secondly, By the end, Why it was done, That he might Redeem us from all iniquity,
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and purifie to himselfe a peculiar people, zealous of good works. and purify to himself a peculiar people, zealous of good works.
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Thus you see the Coherence of these words, and the Scope of them, and also the Parts of the Text;
Thus you see the Coherence of these words, and the Scope of them, and also the Parts of the Text;
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They are, the Action of Christ described, by the Object and End of it.
They Are, the Actium of christ described, by the Object and End of it.
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We will first speak of the Action and Object, joyning of them both together, Who gave himself for us.
We will First speak of the Actium and Object, joining of them both together, Who gave himself for us.
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Give me leave to spend a little time in the opening of the Words.
Give me leave to spend a little time in the opening of the Words.
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And first, what is meant here by us? Who they are that are the object of this action of Christ? Who they are for whom Christ gave himselfe?
And First, what is meant Here by us? Who they Are that Are the Object of this actium of christ? Who they Are for whom christ gave himself?
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In a word, the Persons for whom Christ gave himself, they are beleevers: In 1 Tim 4.10.
In a word, the Persons for whom christ gave himself, they Are believers: In 1 Tim 4.10.
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he is there said to be the Saviour of all men, especially of those that beleeve. You see in the Verse before my Text, he is called our Saviour, how he gave himself for them to whom he is a Saviour,
he is there said to be the Saviour of all men, especially of those that believe. You see in the Verse before my Text, he is called our Saviour, how he gave himself for them to whom he is a Saviour,
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but (saith the Apostle) he is the Saviour of all men, specially of those that beleive.
but (Says the Apostle) he is the Saviour of all men, specially of those that believe.
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The meaning of the place is this, Christ he saveth all men with a common temporall salvation, he saveth them from many dangers, from many miseries, he is a generall Saviour to all men;
The meaning of the place is this, christ he Saveth all men with a Common temporal salvation, he Saveth them from many dangers, from many misery's, he is a general Saviour to all men;
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but a speciall Saviour to save from Hell, from the wrath of God, from the guilt and power of sin;
but a special Saviour to save from Hell, from the wrath of God, from the guilt and power of since;
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thus specially the Lord Christ is a Saviour only to them that beleeve:
thus specially the Lord christ is a Saviour only to them that believe:
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So that by the Object of this Act, (included in the word [ Ʋs, ] he gave himself for us ) is meant beleevers, them that doe beleeve in him.
So that by the Object of this Act, (included in the word [ Ʋs, ] he gave himself for us) is meant believers, them that do believe in him.
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What this belief is, I think I shall not need now to declare unto you; I will but onely touch it in a few words.
What this belief is, I think I shall not need now to declare unto you; I will but only touch it in a few words.
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To beleeve in Christ then, it is nothing else, but for a man to goe out of himself,
To believe in christ then, it is nothing Else, but for a man to go out of himself,
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and to receive the Lord Christ in all his Offices, to be to us in particular, a King to govern us, a Prophet to teach us,
and to receive the Lord christ in all his Offices, to be to us in particular, a King to govern us, a Prophet to teach us,
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and a Priest to save us, and to make intercession for us: Thus Faith is described, John 1.12. To as many as received him, that is, (as the latter part of the Verse hath it) to as many as beleeved in him, He gave power to be the sons of God.
and a Priest to save us, and to make Intercession for us: Thus Faith is described, John 1.12. To as many as received him, that is, (as the latter part of the Verse hath it) to as many as believed in him, He gave power to be the Sons of God.
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So that to beleeve in Christ, is to receive Christ.
So that to believe in christ, is to receive christ.
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Now there is no receiving of Christ, but you must receive whole Christ, the coat of Christ was never divided, much lesse is the person of Christ:
Now there is no receiving of christ, but you must receive Whole christ, the coat of christ was never divided, much less is the person of christ:
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if Christs coat and person was not divided, much lesse the Offices of Christ:
if Christ coat and person was not divided, much less the Offices of christ:
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So that if to beleeve be to receive Christ, then to beleeve is to receive whole Christ in all his Offices.
So that if to believe be to receive christ, then to believe is to receive Whole christ in all his Offices.
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You see then what this faith is, it is to goe out of ones self,
You see then what this faith is, it is to go out of ones self,
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and to entertain Christ, to be in particular for us our onely King, and Priest and Prophet;
and to entertain christ, to be in particular for us our only King, and Priest and Prophet;
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and therefore to give up our selves to Christ, as subjects to be guided by him as by our Soveraign:
and Therefore to give up our selves to christ, as subject's to be guided by him as by our Sovereign:
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and as Schollers in all things to be taught by him as by our Master;
and as Scholars in all things to be taught by him as by our Master;
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and for to give up our selves to him alone to expect attonement, and to expect favour from God through his Priesthood. This is to believe.
and for to give up our selves to him alone to expect atonement, and to expect favour from God through his Priesthood. This is to believe.
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The Properties of this Faith, the signs of it, by which you may know that you are them for whom Christ gave himself, you shall find in Scripture to be these.
The Properties of this Faith, the Signs of it, by which you may know that you Are them for whom christ gave himself, you shall find in Scripture to be these.
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First of all, Faith it is said to purifie the heart, Acts 15.9. There saith the Apostle, he put no difference between us and them, purifying of their hearts by faith.
First of all, Faith it is said to purify the heart, Acts 15.9. There Says the Apostle, he put no difference between us and them, purifying of their hearts by faith.
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There is one propertie of faith, It is a purifier of the heart, that is, where there is faith, there is a principle in that heart, whereby it commeth to be purified and cleansed from the power and dominion of all originall corruption.
There is one property of faith, It is a purifier of the heart, that is, where there is faith, there is a principle in that heart, whereby it comes to be purified and cleansed from the power and dominion of all original corruption.
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Where ever there is faith, there is a pure principle in that soul which endeavoureth nothing but the cleansing of the soul from all corruption that is inbred by nature.
Where ever there is faith, there is a pure principle in that soul which endeavoureth nothing but the cleansing of the soul from all corruption that is inbred by nature.
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Faith it doth not purifie the heart perfectly, but onely in part: It doth not purge out all corruption, but onely some;
Faith it does not purify the heart perfectly, but only in part: It does not purge out all corruption, but only Some;
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but yet this it doth, it establisheth in the soul a pure principle, whereby the soul is purged from the dominion of all sin, from the love of all sin, from the habituall delighting in any sin;
but yet this it does, it Establisheth in the soul a pure principle, whereby the soul is purged from the dominion of all since, from the love of all since, from the habitual delighting in any since;
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and whereby the soul is made to be continually purging of it self from the remainders of corruption:
and whereby the soul is made to be continually purging of it self from the remainders of corruption:
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Whence is that speech you have in 1 Pet. 1. 22. Seeing you have purified your souls by obeying the truth;
Whence is that speech you have in 1 Pet. 1. 22. Seeing you have purified your Souls by obeying the truth;
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faith it purifieth the heart by planting in it a principle which makes the heart purifie it self;
faith it Purifieth the heart by planting in it a principle which makes the heart purify it self;
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Thereupon is that you have in 1 John 3 3. Every man that hath this hope, purifieth himself as he is pure.
Thereupon is that you have in 1 John 3 3. Every man that hath this hope, Purifieth himself as he is pure.
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Hope it is the daughter of faith; where there is faith, there is hope brought forth;
Hope it is the daughter of faith; where there is faith, there is hope brought forth;
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where there is hope, this hope makes a man purifie himself, even as God is pure.
where there is hope, this hope makes a man purify himself, even as God is pure.
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I pray observe it, Hope with faith works in the soul, it looks upon God,
I pray observe it, Hope with faith works in the soul, it looks upon God,
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and it doth make a man strive to purifie himself, that he may come to be pure as God is:
and it does make a man strive to purify himself, that he may come to be pure as God is:
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What ever impurity is discerned in the soul, there is not that hope which is the daughter of faith;
What ever impurity is discerned in the soul, there is not that hope which is the daughter of faith;
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faith and hope is continually labouring and striving to work out that impuritie:
faith and hope is continually labouring and striving to work out that impurity:
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that is the meaning of it, he purifieth himself even as God is pure, that even as a Scholer that is willing to learne, hee looks upon the Copie of his master,
that is the meaning of it, he Purifieth himself even as God is pure, that even as a Scholar that is willing to Learn, he looks upon the Copy of his master,
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and upon his own writing, and where ever he findeth any default, he is continually striving to mend that,
and upon his own writing, and where ever he finds any default, he is continually striving to mend that,
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and still labouring every time more and more to be more conformable to his masters copie;
and still labouring every time more and more to be more conformable to his Masters copy;
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even thus, where ever there is faith, it doth produce hope, which hope makes the soul continually aim to conform it self to the puritie of God, whom it hopeth fully to enjoy.
even thus, where ever there is faith, it does produce hope, which hope makes the soul continually aim to conform it self to the purity of God, whom it Hopes Fully to enjoy.
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And that you may not be mistaken, consider thus much, that there will bee impuritie in the heart wherein there is faith,
And that you may not be mistaken, Consider thus much, that there will be impurity in the heart wherein there is faith,
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but yet where there is faith, there is a continuall purging out of impuritie, as it manifesteth it selfe.
but yet where there is faith, there is a continual purging out of impurity, as it manifesteth it self.
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You may conceive it by a similitude, if a pot be boyling upon the fire, there will a scum arise,
You may conceive it by a similitude, if a pot be boiling upon the fire, there will a scum arise,
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but yet they that are good house wives, and cleanly, and neat, they watch it,
but yet they that Are good house wives, and cleanly, and neat, they watch it,
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and as the scum riseth up, they take it off and throw it away, happily more scum will arise,
and as the scum Riseth up, they take it off and throw it away, happily more scum will arise,
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but still as it riseth they scum it off.
but still as it Riseth they scum it off.
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Thus it is with the soul, impuritie will be in the heart wherein there is faith,
Thus it is with the soul, impurity will be in the heart wherein there is faith,
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and it manifesteth it self, and riseth up when the soul is in action, but yet the heart that hath faith in it, eyeth the soul,
and it manifesteth it self, and Riseth up when the soul is in actium, but yet the heart that hath faith in it, eyeth the soul,
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and as it discovereth any impuritie, though it be never so secret, or never so small,
and as it Discovereth any impurity, though it be never so secret, or never so small,
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though it be never so agreeing to his naturall disposition, it scummeth it off, and it is his continuall work and desire to make riddance of any corruption which doth appear.
though it be never so agreeing to his natural disposition, it scummeth it off, and it is his continual work and desire to make riddance of any corruption which does appear.
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Here is the first Propertie whereby you may know them that are the Persons for whom Christ gave himself, they are beleevers, and faith purifieth the heart.
Here is the First Property whereby you may know them that Are the Persons for whom christ gave himself, they Are believers, and faith Purifieth the heart.
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A second Propertie of faith is that you have in Gal. 5.6. Faith which works by love.
A second Property of faith is that you have in Gal. 5.6. Faith which works by love.
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Where ever there is faith, it is working.
Where ever there is faith, it is working.
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Faith it is not an idle grace, it is not a fancie or an opinion that Christ hath died for us,
Faith it is not an idle grace, it is not a fancy or an opinion that christ hath died for us,
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and there is an end, but it is a working grace, where ever there is faith, there is work,
and there is an end, but it is a working grace, where ever there is faith, there is work,
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and what work is it? it is a work of love.
and what work is it? it is a work of love.
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There is a working of love, and a working by love, where ever there is faith.
There is a working of love, and a working by love, where ever there is faith.
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First, there is a working of love; faith that beleeveth in Christ, works a love to Christ:
First, there is a working of love; faith that Believeth in christ, works a love to christ:
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Faith that beleeveth the pardon of sin, it works a hatred of that sin for whose pardon Christ bloud was shed, faith it works a love to the Image of Christ, to the honour of Christ, to the Gospel of Christ:
Faith that Believeth the pardon of since, it works a hatred of that since for whose pardon christ blood was shed, faith it works a love to the Image of christ, to the honour of christ, to the Gospel of christ:
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In a word, what ever is Christs, to that faith doth work a love where ever it is;
In a word, what ever is Christ, to that faith does work a love where ever it is;
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so that whosoever hath faith, they have in them a love to Christ, and to all the things of Christ:
so that whosoever hath faith, they have in them a love to christ, and to all the things of christ:
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You may conceive it by this similitude;
You may conceive it by this similitude;
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If a woman have with a conjugall affection taken a man to be her husband, that same taking of him to be her husband, makes her love him, and all that is his;
If a woman have with a conjugal affection taken a man to be her husband, that same taking of him to be her husband, makes her love him, and all that is his;
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she loves his name, his honour and credit, his profit, his contentment, his ease, his safety, his person, his friends:
she loves his name, his honour and credit, his profit, his contentment, his ease, his safety, his person, his Friends:
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for that same conjugall affection which makes her to take him to be her husband, works love in her in all these particulars.
for that same conjugal affection which makes her to take him to be her husband, works love in her in all these particulars.
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To beleeve in the Lord Christ, is nothing but to take Christ (as I said before) to be our husband:
To believe in the Lord christ, is nothing but to take christ (as I said before) to be our husband:
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Now if we have taken him to be our husband, then we shall love him as a wife loveth her husband. There is the second thing.
Now if we have taken him to be our husband, then we shall love him as a wife loves her husband. There is the second thing.
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Again thirdly, a third Propertie of Faith is that in the 1 Thes. 5.8. The breastplate of faith and love, faith is a Brest-plate, there is the third property of faith.
Again Thirdly, a third Property of Faith is that in the 1 Thebes 5.8. The breastplate of faith and love, faith is a Breastplate, there is the third property of faith.
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What is the use of a brestplate? A brestplate it doth fence and secure the heart from all danger, from all stabbs, from all injuries.
What is the use of a breastplate? A breastplate it does fence and secure the heart from all danger, from all stabbs, from all injuries.
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Where there is faith, the soul is fenced as it were, with a brestplate, so that it is neither drawn away from Christ,
Where there is faith, the soul is fenced as it were, with a breastplate, so that it is neither drawn away from christ,
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nor wounded with the fierie darts of Satan, or temptations of sin.
nor wounded with the fiery darts of Satan, or temptations of since.
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My brethren, I pray observe it, there is no faith, where the heart is not in some measure fenced from the wounds of sin,
My brothers, I pray observe it, there is no faith, where the heart is not in Some measure fenced from the wounds of since,
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and from the insnarements of the world: Faith is a brest-plate, there is the third.
and from the insnarements of the world: Faith is a breastplate, there is the third.
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Again, in the fourth and last place, the last propertie of faith that I will name, is that in the 1 John 5.4. Whosoever is born of God overcommeth the world, and this is our victorie, even our faith.
Again, in the fourth and last place, the last property of faith that I will name, is that in the 1 John 5.4. Whosoever is born of God Overcometh the world, and this is our victory, even our faith.
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Observe that place, where there is faith, there is a victorie, and a victorie over the world:
Observe that place, where there is faith, there is a victory, and a victory over the world:
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where ever there is faith, there is an overcomming of the world? To overcome the world, it is not to be overcome of the world;
where ever there is faith, there is an overcoming of the world? To overcome the world, it is not to be overcome of the world;
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it is to persist in setting our chiefest affection upon the Lord Jesus Christ, notwithstanding all the devises and attempts of the world, either by flattery or by frowns;
it is to persist in setting our chiefest affection upon the Lord jesus christ, notwithstanding all the devises and attempts of the world, either by flattery or by frowns;
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either by favour, or by blowes; this is to overcome the world. Now then where ever there is faith, there is a victorie over the world:
either by favour, or by blows; this is to overcome the world. Now then where ever there is faith, there is a victory over the world:
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that soul which hath faith in it, it hath overcome the world, the care of the world was wont to overcome it,
that soul which hath faith in it, it hath overcome the world, the care of the world was wont to overcome it,
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but now it overcommeth the care of the world; it is not so carefull for the world, as it is for Christ.
but now it Overcometh the care of the world; it is not so careful for the world, as it is for christ.
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The feares of the world were wont to overcome it, but now it hath overcome the feares of the world, it is not so afraid of all the worlds injuries and threats,
The fears of the world were wont to overcome it, but now it hath overcome the fears of the world, it is not so afraid of all the world's injuries and Treats,
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as it is of Christs displeasure:
as it is of Christ displeasure:
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The pleasures of the world were wont to overcome it, the world runneth after nothing so much as after worldly pleasures, is delighted in nothing so much,
The pleasures of the world were wont to overcome it, the world Runneth After nothing so much as After worldly pleasures, is delighted in nothing so much,
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as in some worldly pleasure, either of contentment, or profit, or friends, of riches, or honours:
as in Some worldly pleasure, either of contentment, or profit, or Friends, of riches, or honours:
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But now the soul that hath faith in it, it delighteth in nothing so much as in the comfort of the Spirit, in the communion of the Lord Jesus Christ.
But now the soul that hath faith in it, it delights in nothing so much as in the Comfort of the Spirit, in the communion of the Lord jesus christ.
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Thus (I pray consider it, though I speak but briefly of these things, yet consider it) where ever there is faith, there is a victorie over the world,
Thus (I pray Consider it, though I speak but briefly of these things, yet Consider it) where ever there is faith, there is a victory over the world,
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before there is faith, there the soul is a slave to the world, but if once there be faith, he is more then conquerour, he is not the worlds slave,
before there is faith, there the soul is a slave to the world, but if once there be faith, he is more then conqueror, he is not the world's slave,
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but the world is his, the world is trampled under his feet, and is a dead flower to him, that hath neither beauty nor sweetness in it.
but the world is his, the world is trampled under his feet, and is a dead flower to him, that hath neither beauty nor sweetness in it.
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Thus (my brethren) they that have these Properties, they whose hearts are purified, they who work by love, they whose hearts are fenced with a brestplate that they cannot bee stollen from Christ,
Thus (my brothers) they that have these Properties, they whose hearts Are purified, they who work by love, they whose hearts Are fenced with a breastplate that they cannot be stolen from christ,
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nor wounded with sin, they that are conquerours over the world, they are beleevers.
nor wounded with since, they that Are conquerors over the world, they Are believers.
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And so you see the first thing, the Object of this Act of Christ, The persons for whom Christ gave himself:
And so you see the First thing, the Object of this Act of christ, The Persons for whom christ gave himself:
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viz. for them that have a faith purifying the heart, for them that have a faith working by love,viz. for them that have a faith purifying the heart, for them that have a faith working by love,
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for them that have a faith that is as a brestplate to their soul, for them that have a faith that overcometh the world, for these Christ gave himself.
for them that have a faith that is as a breastplate to their soul, for them that have a faith that Overcometh the world, for these christ gave himself.
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Now we come in the second place to open the second thing, that is the Act of Christ, the thing that Christ did, he gave himself for these beleevers.
Now we come in the second place to open the second thing, that is the Act of christ, the thing that christ did, he gave himself for these believers.
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What is meant by giving of himself? to give a thing in the generall, it is to put a thing out of ones own use and power,
What is meant by giving of himself? to give a thing in the general, it is to put a thing out of ones own use and power,
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and freely to bequeath it to the use and power of another; this is in the generall to give a thing.
and freely to Bequeath it to the use and power of Another; this is in the general to give a thing.
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But here I conceive giving is taken a little more strictly, and not so largely, viz. that which we call giving a ransome:
But Here I conceive giving is taken a little more strictly, and not so largely, viz. that which we call giving a ransom:
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For if you compare with this Text, that which you shall find in 1 Tim. 2.6.
For if you compare with this Text, that which you shall find in 1 Tim. 2.6.
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Who gave himself a ransome for all, that is, for all sorts and conditions of people,Who gave himself a ransom for all, that is, for all sorts and conditions of people,
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so that here by giving himself, is meant a giving himself as a ransome.
so that Here by giving himself, is meant a giving himself as a ransom.
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Now what it is to give a thing as a ransome, you are to know it is this;
Now what it is to give a thing as a ransom, you Are to know it is this;
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It is to dispose and order a thing so as that it may redeem another out of that distresse wherein he is:
It is to dispose and order a thing so as that it may Redeem Another out of that distress wherein he is:
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So then the meaning of these words, he gave himself for us, is this, That the Lord Christ did so dispose of himself, that by him there may come a redemption to all beleevers from all that miserie and distresse they are in by nature.
So then the meaning of these words, he gave himself for us, is this, That the Lord christ did so dispose of himself, that by him there may come a redemption to all believers from all that misery and distress they Are in by nature.
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This is the meaning of the words. The words then thus explained, this Doctrine doth arise;
This is the meaning of the words. The words then thus explained, this Doctrine does arise;
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Jesus Christ hath given himself for all that believe. jesus christ hath given himself for all that believe.
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I need not stand to prove it, it is so plain and evident in the Text, onely let me give you one place which is parallel to it, Eph. 5.25. Husbands love your wives as Christ loved the Church, and gave himself for it.
I need not stand to prove it, it is so plain and evident in the Text, only let me give you one place which is parallel to it, Ephesians 5.25. Husbands love your wives as christ loved the Church, and gave himself for it.
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By the Church is meant nothing else but the company of beleevers, now he so loved the Church, that is, the company of beleevers, that he gave himself for them to be their ransome.
By the Church is meant nothing Else but the company of believers, now he so loved the Church, that is, the company of believers, that he gave himself for them to be their ransom.
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For the opening of the point, that you may see what this Action of Christ was, I will shew you the particular things to which Christ gave himselfe for beleevers.
For the opening of the point, that you may see what this Actium of christ was, I will show you the particular things to which christ gave himself for believers.
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First, Christ gave himself to incarnation, to become a man for beleevers.
First, christ gave himself to incarnation, to become a man for believers.
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Secondly, Christ gave himself to a perfect obedience of the Law, to work all righteousnesse for beleevers.
Secondly, christ gave himself to a perfect Obedience of the Law, to work all righteousness for believers.
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3. Christ gave himself to suffering; to passion, for beleevers. These I will briefly open, and so make use of the Point.
3. christ gave himself to suffering; to passion, for believers. These I will briefly open, and so make use of the Point.
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The First thing to which the Lord Christ bequeathed himself for the sake of beleevers, it was for to be a man.
The First thing to which the Lord christ bequeathed himself for the sake of believers, it was for to be a man.
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For the understanding of this you must know, that Christ he was, as he is, God, he was not man, he was a spirit and not flesh, he neither had bloud nor bones, nor any body at all;
For the understanding of this you must know, that christ he was, as he is, God, he was not man, he was a Spirit and not Flesh, he neither had blood nor bones, nor any body At all;
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but yet for beleevers did Christ dispose of himself so that he might become a man;
but yet for believers did christ dispose of himself so that he might become a man;
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he that was God, the second Person in Trinitie, the maker of all flesh, he did so order it, that he gave up himself to Incarnation, to become a man.
he that was God, the second Person in Trinity, the maker of all Flesh, he did so order it, that he gave up himself to Incarnation, to become a man.
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This is that you have excellently exprest, in Phil. 2. 6, 7. Who being in the form of God, thought it not robberie to be equall with God, that is, who was God, Gods equall, one and the same with God,
This is that you have excellently expressed, in Philip 2. 6, 7. Who being in the from of God, Thought it not robbery to be equal with God, that is, who was God, God's equal, one and the same with God,
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therefore equall with God in majestie, in power, in glory, in all perfection:
Therefore equal with God in majesty, in power, in glory, in all perfection:
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Well, though he was God, yet he made himself of no reputation, and took upon him the form of a servant,
Well, though he was God, yet he made himself of no reputation, and took upon him the from of a servant,
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and was made in the likenesse of men. and was made in the likeness of men.
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Here was the first thing Christ gave himself to, he gave himself to become flesh, to become a man, and all this for beleevers.
Here was the First thing christ gave himself to, he gave himself to become Flesh, to become a man, and all this for believers.
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This was a great act, for the Creator to become a creature, for him that was eternall, invisible, immortall, incorporeall, spirituall,
This was a great act, for the Creator to become a creature, for him that was Eternal, invisible, immortal, incorporeal, spiritual,
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for him to be of the seed of man that was mortall, that was corporeall, that was visible,
for him to be of the seed of man that was Mortal, that was corporeal, that was visible,
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and had some proportion with the nature of beasts.
and had Some proportion with the nature of beasts.
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Nay, not only did the Lord Christ give himself to be a man, but he gave himself for beleevers to be of the lowest ranke of men,
Nay, not only did the Lord christ give himself to be a man, but he gave himself for believers to be of the lowest rank of men,
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therefore the Text saith, he tooke upon him the form of a servant, and was made in the likeness of men.
Therefore the Text Says, he took upon him the from of a servant, and was made in the likeness of men.
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There are two things in those words:
There Are two things in those words:
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First, he was made in the likeness of men, the meaning is not, that he was like a man,
First, he was made in the likeness of men, the meaning is not, that he was like a man,
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and no man, as some heretiques would have grounded upon this Text, for the Scripture plainly enough sheweth that Christ was a man;
and no man, as Some Heretics would have grounded upon this Text, for the Scripture plainly enough shows that christ was a man;
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but by the likeness of men here is meant, a likeness to them in all infirmities, sin only excepted; hee was not only of the nature of man,
but by the likeness of men Here is meant, a likeness to them in all infirmities, sin only excepted; he was not only of the nature of man,
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but he gave himself to be like men in this frail and infirm condition wherein they are;
but he gave himself to be like men in this frail and infirm condition wherein they Are;
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so that he was subject to the like infirmities that men were, only without all sin:
so that he was Subject to the like infirmities that men were, only without all since:
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that is meant by the likenesse of men. Christ he might have been a man and have lived without weariness, without faintness, without hunger and thirst, he might have lived, without meat and drinke, without sleep and rest,
that is meant by the likeness of men. christ he might have been a man and have lived without weariness, without faintness, without hunger and thirst, he might have lived, without meat and drink, without sleep and rest,
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as he doth now in heaven where he is a man:
as he does now in heaven where he is a man:
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but Christ as he gave himself to be a man for beleevers, so he gave himself to be like men in all sinlesse infirmities for beleevers.
but christ as he gave himself to be a man for believers, so he gave himself to be like men in all sinless infirmities for believers.
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Thus he abased himself below man, below man as mans nature was in innociencie, below that which was the nature of men, he even gave himself to the meanest infirmities of men, without sin.
Thus he abased himself below man, below man as men nature was in innociencie, below that which was the nature of men, he even gave himself to the Meanest infirmities of men, without since.
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Another thing in these words is, In the form of a servant;
another thing in these words is, In the from of a servant;
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he did not only give himself to be a man, and to be subject as men are to all sinlesse infirmities;
he did not only give himself to be a man, and to be Subject as men Are to all sinless infirmities;
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but he gave himself to be in the lowest ranke of men, even to be a servant amongst men, He took upon him the form of a servant.
but he gave himself to be in the lowest rank of men, even to be a servant among men, He took upon him the from of a servant.
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The Lord Christ might have been in the likeness of men, a man subject to all humane infirmities without sin,
The Lord christ might have been in the likeness of men, a man Subject to all humane infirmities without since,
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and yet been a great man, a Commander, a Governour, a man of place:
and yet been a great man, a Commander, a Governor, a man of place:
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But for beleevers, Christ gave himself to be of the lowest ranke of men, to be a servant, the Son of man came not to be ministred to, but to minister.
But for believers, christ gave himself to be of the lowest rank of men, to be a servant, the Son of man Come not to be ministered to, but to minister.
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Here is the First thing to which Christ gave himself for beleevers, even to become a man, subject to all sinlesse infirmities;
Here is the First thing to which christ gave himself for believers, even to become a man, Subject to all sinless infirmities;
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to become of the meanest ranke of men, even a servant amongst men.
to become of the Meanest rank of men, even a servant among men.
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2. The Second thing to which Christ gave himself for beleevers, whereto he disposed himself that he might be their ransome, it is, to the obedience of this Law, to the fulfilling of all righteousness, This is that which the Scripture plentifully expresseth, you may take one place for all:
2. The Second thing to which christ gave himself for believers, whereto he disposed himself that he might be their ransom, it is, to the Obedience of this Law, to the fulfilling of all righteousness, This is that which the Scripture plentifully Expresses, you may take one place for all:
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Matth. 3.13, 14, 15. Christ there cometh to John to be baptized of him; Baptism was an Ordinance of God, appointed to men by the Law of God;Matthew 3.13, 14, 15. christ there comes to John to be baptised of him; Baptism was an Ordinance of God, appointed to men by the Law of God;
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Christ hee cometh and putteth himself under the obedience of this Law in this particular:
christ he comes and putteth himself under the Obedience of this Law in this particular:
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John knowing what Christ was, that he was God, he refuseth to baptize him, he knew Christ had no need to obey the Law in this, or any other particular;John knowing what christ was, that he was God, he Refuseth to baptise him, he knew christ had no need to obey the Law in this, or any other particular;
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the Law was but the counterpain of that righteousness, which is in the nature of Christ as he is God:
the Law was but the Counterpain of that righteousness, which is in the nature of christ as he is God:
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therefore what need he come to put himself under the Law, that was above the Law, of whose holinesse and righteousnesse the Law was but a Coppie? Now what is our Saviours Answer? Jesus said unto him, Suffer it to be so,
Therefore what need he come to put himself under the Law, that was above the Law, of whose holiness and righteousness the Law was but a Copy? Now what is our Saviors Answer? jesus said unto him, Suffer it to be so,
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for thus it becometh us to fulfill all righteousnesse: for thus it Becometh us to fulfil all righteousness:
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As if he should have said, John, indeed, I know it is true, if you look upon strict terms, there is no need I should obey the Law,
As if he should have said, John, indeed, I know it is true, if you look upon strict terms, there is no need I should obey the Law,
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yet notwithstanding, though I need not, Let it be so, for it becommeth me to fulfill all righteousnesse:
yet notwithstanding, though I need not, Let it be so, for it becomes me to fulfil all righteousness:
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I have given up my self to this work, to fulfill the Law for them that to the worlds end shall beleeve in me.
I have given up my self to this work, to fulfil the Law for them that to the world's end shall believe in me.
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Here then is the second thing; Christ gave himself to the obedience of the Law, to the working of all righteousnesse:
Here then is the second thing; christ gave himself to the Obedience of the Law, to the working of all righteousness:
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therefore it is that he is often described in the Scripture to be that just one, that holy one of God, one in whose mouth there is no guil, all which are but expressions of his obedience to the Law.
Therefore it is that he is often described in the Scripture to be that just one, that holy one of God, one in whose Mouth there is no guile, all which Are but expressions of his Obedience to the Law.
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This Christ did in both his Natures, not onely as he was man, but even as he was God:
This christ did in both his Nature's, not only as he was man, but even as he was God:
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for in all the actions of Christ, you must not separate the Deitie from the Humanitie; (I pray observe it) there is no action of Christ would be of efficacie and vertue sufficient for beleevers,
for in all the actions of christ, you must not separate the Deity from the Humanity; (I pray observe it) there is no actium of christ would be of efficacy and virtue sufficient for believers,
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if it were separated from the concurrence of the Deitie:
if it were separated from the concurrence of the Deity:
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Therefore Christ as he was the second person in the Trinitie, did give up himself to the obedience of the Law;
Therefore christ as he was the second person in the Trinity, did give up himself to the Obedience of the Law;
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thereupon is that, that it is called the righteousnesse of God, Rom. 3.21. But now (saith the Text) the righteousnesse of God without the Law is manifested by the Law.
thereupon is that, that it is called the righteousness of God, Rom. 3.21. But now (Says the Text) the righteousness of God without the Law is manifested by the Law.
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What is meant by the righteousnesse of God? There is nothing meant but the obedience of Christ to the Law:
What is meant by the righteousness of God? There is nothing meant but the Obedience of christ to the Law:
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Christ his perfect obedience to the Law is the righteousness of God. Why is it called the righteousnesse of God? not only because God found it out,
christ his perfect Obedience to the Law is the righteousness of God. Why is it called the righteousness of God? not only Because God found it out,
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but because God wrought it, this white linnen garment of Christs righteousnesse, it is woven by no other then by God himself;
but Because God wrought it, this white linen garment of Christ righteousness, it is woven by no other then by God himself;
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it was the second Person in Trinitie that wrought this righteousnesse, therefore it is called the righteousnesse of God.
it was the second Person in Trinity that wrought this righteousness, Therefore it is called the righteousness of God.
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Not that the second Person in Trinitie in himself obeyeth the Law of God, for that is impossible,
Not that the second Person in Trinity in himself Obeyeth the Law of God, for that is impossible,
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but it is said to be the righteousnesse of God, and so that God did obey the Law,
but it is said to be the righteousness of God, and so that God did obey the Law,
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because the second Person in Trinitie did fulfill all righteousnesse, and obey the Law;
Because the second Person in Trinity did fulfil all righteousness, and obey the Law;
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that nature which was the nature of the second Person, wherein the second Person in Trinitie did subsist;
that nature which was the nature of the second Person, wherein the second Person in Trinity did subsist;
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that nature I say, obeying the Law, the second Person may bee said to doe it;
that nature I say, obeying the Law, the second Person may be said to do it;
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as the second Person is said to die, and God is said to shed his bloud,
as the second Person is said to die, and God is said to shed his blood,
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because that nature which obeyed the Law was the nature of God.
Because that nature which obeyed the Law was the nature of God.
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The second thing is a very great act, Christ thus as God and man gave himself up to the obedience of the Law for beleevers; Oh consider and admire it!
The second thing is a very great act, christ thus as God and man gave himself up to the Obedience of the Law for believers; O Consider and admire it!
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What a wonderful thing is this, that he that was the Law-giver, should put himself to be under the Law for beleevers,
What a wondered thing is this, that he that was the Lawgiver, should put himself to be under the Law for believers,
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and so become for them the Law-keeper.
and so become for them the Law-keeper.
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Thirdly, and lastly, The last particular to which Christ gave himself for beleevers was to suffering, Christ gave himself to death for beleevers.
Thirdly, and lastly, The last particular to which christ gave himself for believers was to suffering, christ gave himself to death for believers.
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Here for the understanding of this you must know, That there are two kinds of sufferings, to which the Lord Christ gave up himself for beleevers. First, sufferings in body. Secondly, sufferings in soul:
Here for the understanding of this you must know, That there Are two Kinds of sufferings, to which the Lord christ gave up himself for believers. First, sufferings in body. Secondly, sufferings in soul:
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First, the suffering of mans wrath. Secondly, the suffering of Gods wrath: Christ for beleevers gave up himself to both these.
First, the suffering of men wrath. Secondly, the suffering of God's wrath: christ for believers gave up himself to both these.
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First, Christ gave himself up to the sufferings in body, to the suffering of the wrath of man for beleevers;
First, christ gave himself up to the sufferings in body, to the suffering of the wrath of man for believers;
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you that are acquainted with the Historie of the Gospel know the truth of this.
you that Are acquainted with the History of the Gospel know the truth of this.
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How did Christ suffer himself to bee scorned, to be hated, to be reviled, and persecured by men? Christ he gave himself up in his passion;
How did christ suffer himself to be scorned, to be hated, to be reviled, and persecured by men? christ he gave himself up in his passion;
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First, to be arrained, attached by souldiers with staves, and holberts as a malefactor:
First, to be arraigned, attached by Soldiers with staves, and holberts as a Malefactor:
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after that he gave himself up to be reproached, his ears to be filled with blasphemies,
After that he gave himself up to be reproached, his ears to be filled with Blasphemies,
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and with mocks, his face to be buffeted, to be spit upon, his head to be all wounded with thornes, his hands and his feet to be pierced with nails,
and with mocks, his face to be buffeted, to be spit upon, his head to be all wounded with thorns, his hands and his feet to be pierced with nails,
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and his side with a spear.
and his side with a spear.
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Thus Christ gave up his body to the suffering of the wrath of man in bodily tortures, for beleevers;
Thus christ gave up his body to the suffering of the wrath of man in bodily tortures, for believers;
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and in the last place, he gave himself up to the suffering of a dissolution of soul and body, that which we call death.
and in the last place, he gave himself up to the suffering of a dissolution of soul and body, that which we call death.
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This is the first sort of suffering to which Christ gave up himself for beleevers, to the suffering of bodily tortures, to the suffering of the wrath of men.
This is the First sort of suffering to which christ gave up himself for believers, to the suffering of bodily tortures, to the suffering of the wrath of men.
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There is no kind of suffering that man is outwardly subject to, but Christ endured, in every member of his body, and in his name;
There is no kind of suffering that man is outwardly Subject to, but christ endured, in every member of his body, and in his name;
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his ears with their mocking speeches, and his eyes with their mocking gestures, when as they clothed him with purple,
his ears with their mocking Speeches, and his eyes with their mocking gestures, when as they clothed him with purple,
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and gave him a reed in his hand, and bowed to him, and mocked him, calling him the King of the Jews by derision.
and gave him a reed in his hand, and bowed to him, and mocked him, calling him the King of the jews by derision.
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Again in the second place, Christ he gave himself up to the sufferings of soul, to the sufferings of the wrath of God for beleevers,
Again in the second place, christ he gave himself up to the sufferings of soul, to the sufferings of the wrath of God for believers,
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and this is a great deal more. Christ he did not only suffer in body, but he also suffered in soul.
and this is a great deal more. christ he did not only suffer in body, but he also suffered in soul.
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You may gather it from that in Mar. 14.32, 33, 34. He taketh with him Peter, James, and John, and began to be sore amazed,
You may gather it from that in Mar. 14.32, 33, 34. He Takes with him Peter, James, and John, and began to be soar amazed,
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and to be very heavie, and saith unto them, my soul is exceeding sorrowfull unto death; and to be very heavy, and Says unto them, my soul is exceeding sorrowful unto death;
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and afterward he goeth from them and prayeth three times, that if it were possible the cup might be taken from him.
and afterwards he Goes from them and Prayeth three times, that if it were possible the cup might be taken from him.
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If so be that Christs suffering was only the wrath of men, and bodily tortures, Christ had been very pusillanimous,
If so be that Christ suffering was only the wrath of men, and bodily tortures, christ had been very pusillanimous,
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and faint-hearted, that would bee so fearfull at the apprehension of death. We have many men that can expect death without any amazement or fainting of heart,
and fainthearted, that would be so fearful At the apprehension of death. We have many men that can expect death without any amazement or fainting of heart,
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therefore if there had been no more then the bodily suffering, Christ had been weaker then men, who was thus amazed,
Therefore if there had been no more then the bodily suffering, christ had been Weaker then men, who was thus amazed,
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and affrighted, and prayed three times that the Cup might passe from him. And further, that Christ suffered in soul wil appear by that in Luke 22.44. there saith the Text, Being in an agonie, he prayed more earnestly, and his sweat was as it were great drops of bloud falling to the ground.
and affrighted, and prayed three times that the Cup might pass from him. And further, that christ suffered in soul will appear by that in Lycia 22.44. there Says the Text, Being in an agony, he prayed more earnestly, and his sweat was as it were great drops of blood falling to the ground.
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If Christ had only suffered in body, how had it been possible that the fear of death could have made him sweat great drops of bloud:
If christ had only suffered in body, how had it been possible that the Fear of death could have made him sweat great drops of blood:
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Many through fear have sweat great drops of water, but never any did sweat drops of bloud,
Many through Fear have sweat great drops of water, but never any did sweat drops of blood,
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for never did any man feel such a bloodie wrath as Christ felt at this time.
for never did any man feel such a bloody wrath as christ felt At this time.
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And yet further, in that Mark. 14.34. our Saviour saith it himself in express termes, My soul is exceeding sorrowfull unto death;
And yet further, in that Mark. 14.34. our Saviour Says it himself in express terms, My soul is exceeding sorrowful unto death;
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Here he saith plainly that his soul suffered. And likewise in Luke 22.43. it is said, That an Angel appeared to him from heaven strengthning him:
Here he Says plainly that his soul suffered. And likewise in Lycia 22.43. it is said, That an Angel appeared to him from heaven strengthening him:
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If Christ had nothing to doe, but suffer the death of his bodie, what need an Angel come to strengthen him? Men are able to bear the apprehension of a bodily death, and shall we conceive Christ could not bear it without the strengthning of an Angel?
If christ had nothing to do, but suffer the death of his body, what need an Angel come to strengthen him? Men Are able to bear the apprehension of a bodily death, and shall we conceive christ could not bear it without the strengthening of an Angel?
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These things plainly shew, that Christ did not onely give himself up to the suffering of bodily wrath,
These things plainly show, that christ did not only give himself up to the suffering of bodily wrath,
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but to the suffering of soul, the suffering of the wrath of God; And it must be so, for if Christ had not suffered the wrath of God,
but to the suffering of soul, the suffering of the wrath of God; And it must be so, for if christ had not suffered the wrath of God,
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as well as the wrath of man, Christ had never done beleevers any good at all,
as well as the wrath of man, christ had never done believers any good At all,
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for the same nature that had sinned must suffer;
for the same nature that had sinned must suffer;
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and the soul of beleevers sinned, as well as the body, therefore the soul of beleevers must suffer as well as the body:
and the soul of believers sinned, as well as the body, Therefore the soul of believers must suffer as well as the body:
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The wrath of God is spirituall, and therefore reacheth the soul as well as the body,
The wrath of God is spiritual, and Therefore reaches the soul as well as the body,
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so that Christ could never have been a ransome to beleevers from the wrath of God,
so that christ could never have been a ransom to believers from the wrath of God,
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nor a satisfaction to his justice, if the soul of Christ had not suffered the wrath of God,
nor a satisfaction to his Justice, if the soul of christ had not suffered the wrath of God,
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as well as his bodie the wrath of men.
as well as his body the wrath of men.
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Thus you see the second thing whereto Christ gave himself for beleevers, and that was to the suffering both of man and of God, the tortures both of body and soul.
Thus you see the second thing whereto christ gave himself for believers, and that was to the suffering both of man and of God, the tortures both of body and soul.
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And to the end you may a little better conceive it;
And to the end you may a little better conceive it;
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consider I beseech you, what the tortures of soul and wrath of God is, that Christ gave himself up to suffer.
Consider I beseech you, what the tortures of soul and wrath of God is, that christ gave himself up to suffer.
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It is (in brief) First, a losse in regard of sense of all the apprehension of Gods love,
It is (in brief) First, a loss in regard of sense of all the apprehension of God's love,
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and a sensible feeling of the immortall, and eternall, and infinite wrath of God. The suffring of Gods wrath includeth these two things:
and a sensible feeling of the immortal, and Eternal, and infinite wrath of God. The suffering of God's wrath includeth these two things:
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A privation in regard of sense of all the of favour God; and an enduring in regard of sense of all the anger of God:
A privation in regard of sense of all the of favour God; and an enduring in regard of sense of all the anger of God:
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these two things did Christ indure: First, he lost in regard of sense, all the apprehension of Gods favour;
these two things did christ endure: First, he lost in regard of sense, all the apprehension of God's favour;
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he had not the least apprehension and sense of the love, and favour of God, but even as the world is when the Sun is set, without all light;
he had not the least apprehension and sense of the love, and favour of God, but even as the world is when the Sun is Set, without all Light;
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so was the soul of Christ in regard of sense, without all love, without all favour, without all presence of God at all, My God, my God,
so was the soul of christ in regard of sense, without all love, without all favour, without all presence of God At all, My God, my God,
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Why hast thou forsaken me? In regard of sense he suffered the losse of God, the losse of his love and favour,Why hast thou forsaken me? In regard of sense he suffered the loss of God, the loss of his love and favour,
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and this was more to Christ then a thousand deaths.
and this was more to christ then a thousand death's.
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Indeed Christ had the favour and the love of God, but all sense of it was perfectly withdrawn.
Indeed christ had the favour and the love of God, but all sense of it was perfectly withdrawn.
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Secondly, Christ also suffered the full sense of the wrath of God; the arrows of the divine displeasure were shot in the spirit and soul of Christ.
Secondly, christ also suffered the full sense of the wrath of God; the arrows of the divine displeasure were shot in the Spirit and soul of christ.
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To be brief, this you must know, whatsoever beleevers should have suffered for their sins,
To be brief, this you must know, whatsoever believers should have suffered for their Sins,
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whether it be in the losse of the sense of Gods love, or in the sensible feeling of the wrath and divine displeasure of Almightie God;
whither it be in the loss of the sense of God's love, or in the sensible feeling of the wrath and divine displeasure of Almighty God;
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all that Christ suffered, so far as can be suffered without sin, and without the guilt of a defiled conscience.
all that christ suffered, so Far as can be suffered without since, and without the guilt of a defiled conscience.
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Now to all this did Christ give up himself for beleevers, to the end that beleevers who have lost the love of God might have it;
Now to all this did christ give up himself for believers, to the end that believers who have lost the love of God might have it;
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Christ gave up himself in regard of sense, for a while to lose all sense of Gods love, to the end that beleevers might not feel the insupportable burthen of the infinite wrath of God, Christ took it upon him and endured it;
christ gave up himself in regard of sense, for a while to loose all sense of God's love, to the end that believers might not feel the insupportable burden of the infinite wrath of God, christ took it upon him and endured it;
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and all this Christ did willingly and freely, and of his own accord, therefore the Phrase in the Text is Emphaticall, Who gave himself, and Christ saith of himself, I lay down my life.
and all this christ did willingly and freely, and of his own accord, Therefore the Phrase in the Text is Emphatical, Who gave himself, and christ Says of himself, I lay down my life.
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Beleevers did with full consent sin, Christ must with full consent suffer, or else Christ could not deliver beleevers from the wrath of God.
Believers did with full consent since, christ must with full consent suffer, or Else christ could not deliver believers from the wrath of God.
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This appeareth, because that Christ when hee knew that Judas should betray him, he goeth to that place where he was wont,
This appears, Because that christ when he knew that Judas should betray him, he Goes to that place where he was wont,
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and knew that Judas would come there.
and knew that Judas would come there.
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After that, Judas and the Souldiers come out of seek Christ, Christ cometh and offereth himself, Whom is it that you seek? saith he, We seek Jesus of Nazareth;
After that, Judas and the Soldiers come out of seek christ, christ comes and Offereth himself, Whom is it that you seek? Says he, We seek jesus of Nazareth;
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I am he, saith he, he offereth and declareth himself to them, putteth himself into their hands;I am he, Says he, he Offereth and Declareth himself to them, putteth himself into their hands;
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and whereas he makes them to let all his Disciples scape, yet he suffereth them to take himself:
and whereas he makes them to let all his Disciples escape, yet he suffers them to take himself:
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Could Christ make them let the Disciples go, and could hee not have made them let himself go? Again, our Saviour did but speak, and they went backward, and fell to the ground, he that could throw them down backward, could be not have killed them with his word if he pleased? Again when Peter drew out his sword,
Could christ make them let the Disciples go, and could he not have made them let himself go? Again, our Saviour did but speak, and they went backward, and fell to the ground, he that could throw them down backward, could be not have killed them with his word if he pleased? Again when Peter drew out his sword,
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and went about to defend him, Peter (saith he) put up thy sword, I can pray to my Father,
and went about to defend him, Peter (Says he) put up thy sword, I can pray to my Father,
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and hee shall presently give me more then twelve Legions of Angels. and he shall presently give me more then twelve Legions of Angels.
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One Angel in one night slew in the camp of the Assyrians an hundred fourscore and five thousand men,
One Angel in one night slew in the camp of the Assyrians an hundred fourscore and five thousand men,
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and what then could twelve Legions of Angels have done? This Christ could have had for a word speaking to his Father,
and what then could twelve Legions of Angels have done? This christ could have had for a word speaking to his Father,
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but he did freely and willingly give up himself to all these torments for beleevers; and he did not onely suffer them as a man, but as a God:
but he did freely and willingly give up himself to all these torments for believers; and he did not only suffer them as a man, but as a God:
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For as I told you in his obedience, so I tell you in his passion, you must not sever the Divinitie of Christ from his humanitie;
For as I told you in his Obedience, so I tell you in his passion, you must not sever the Divinity of christ from his humanity;
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For howsoever the Godhead could not suffer, yet notwithstanding the Godhead did these things; it was the nature of Christ that suffered:
For howsoever the Godhead could not suffer, yet notwithstanding the Godhead did these things; it was the nature of christ that suffered:
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Whatsoever a man doth with any part of himself, though it be with his bodie, the whole man is said to doe it,
Whatsoever a man does with any part of himself, though it be with his body, the Whole man is said to do it,
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because all actions are attributed to the person, it was that nature that subsisted in the Divine Person that endured all these things,
Because all actions Are attributed to the person, it was that nature that subsisted in the Divine Person that endured all these things,
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therefore it is said that God shed his bloud.
Therefore it is said that God shed his blood.
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Again, the Godhead did withdraw it self, and so had a hand in the passion of Christ, the Godhead did withdraw it self from the revelation and manifestation of it self to Christ.
Again, the Godhead did withdraw it self, and so had a hand in the passion of christ, the Godhead did withdraw it self from the Revelation and manifestation of it self to christ.
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Again, the Godhead did suffer it self to be eclipsed, to be vail'd, to be obscured,
Again, the Godhead did suffer it self to be eclipsed, to be veiled, to be obscured,
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and so may have a hand in suffering.
and so may have a hand in suffering.
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Again the Godhead of Christ did support the humane nature, to bear the other wayes insupportable wrath of God.
Again the Godhead of christ did support the humane nature, to bear the other ways insupportable wrath of God.
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But in all these respects the Lord Christ as God, as well as man, gave up himself to this for beleevers.
But in all these respects the Lord christ as God, as well as man, gave up himself to this for believers.
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Hence is that Emphaticall speech, Zach. 13.7. Awake O sword against my Shepherd, and against the man that is my fellow.
Hence is that Emphatical speech, Zach 13.7. Awake Oh sword against my Shepherd, and against the man that is my fellow.
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Observe that speech, Awake O sword, here God speaks to his wrath, to his divine vengeance, to fall upon the man that is his fellow.
Observe that speech, Awake Oh sword, Here God speaks to his wrath, to his divine vengeance, to fallen upon the man that is his fellow.
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Christ as Gods fellow did suffer the wrath of God, now Christ is not Gods fellow but as Christ is God:
christ as God's fellow did suffer the wrath of God, now christ is not God's fellow but as christ is God:
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Christ as Gods fellow suffered the wrath of God, therefore Christ as God gave himself up even to suffer for beleevers.
christ as God's fellow suffered the wrath of God, Therefore christ as God gave himself up even to suffer for believers.
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And observe the Phrase, Awake O sword, against the man that is my fellow, the very justice of God could not tel how to lay stroaks upon this Son of God til God bid it;
And observe the Phrase, Awake Oh sword, against the man that is my fellow, the very Justice of God could not tell how to lay Strokes upon this Son of God till God bid it;
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it stood as it were in amazement for to strike the man that was Gods own fellow:
it stood as it were in amazement for to strike the man that was God's own fellow:
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What, for God to strike his fellow, that man that was God, how could justice doe this? Nay, justice could not till God bad it, Awake O sword.
What, for God to strike his fellow, that man that was God, how could Justice do this? Nay, Justice could not till God bade it, Awake Oh sword.
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Thus you have seen the Doctrine opened to you, what the things are to which the Lord Christ freely disposeth and bequeatheth himself for beleevers:
Thus you have seen the Doctrine opened to you, what the things Are to which the Lord christ freely Disposeth and bequeatheth himself for believers:
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To Incarnation, he that was God became man: To the obedience of the Law, he that was the Law-giver, became the Law-keeper:
To Incarnation, he that was God became man: To the Obedience of the Law, he that was the Lawgiver, became the Law-keeper:
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To suffering, both in body and in soul, both the wrath of man, and the wrath of God.
To suffering, both in body and in soul, both the wrath of man, and the wrath of God.
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This is the meaning of these words, Hee gave himself for us.
This is the meaning of these words, He gave himself for us.
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Now as briefly as I can to make some Use of the Point, and so to passe on to somewhat else.
Now as briefly as I can to make Some Use of the Point, and so to pass on to somewhat Else.
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First of all, this Doctrine serveth to shew us the wonderfull love of Christ to beleevers.
First of all, this Doctrine serves to show us the wonderful love of christ to believers.
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Can there be greater love then for a man to give himself to one? We count it the greatest love that can be between creatures, that of the man to the wife,
Can there be greater love then for a man to give himself to one? We count it the greatest love that can be between creatures, that of the man to the wife,
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and the wife to the man, and why so? because there is a giving themselves one to another, which no creature else doth:
and the wife to the man, and why so? Because there is a giving themselves one to Another, which no creature Else does:
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This Christ hath done, he hath given himself to beleevers, and he cannot shew greater love,
This christ hath done, he hath given himself to believers, and he cannot show greater love,
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because he cannot do a greater thing, and yet behold a greater than this, he hath not only given himself to them,
Because he cannot do a greater thing, and yet behold a greater than this, he hath not only given himself to them,
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but for them, and that is a little more. You may conceive it by a similitude:
but for them, and that is a little more. You may conceive it by a similitude:
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If a man give himself to a woman to become her husband, there is a great-matter in that;
If a man give himself to a woman to become her husband, there is a great-matter in that;
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but if the man shall give himself for the woman, when shee is to die, to die for her, that is more;
but if the man shall give himself for the woman, when she is to die, to die for her, that is more;
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he that giveth himself to her doth yet injoy himself, but he that giveth himself for her doth lose himself;
he that gives himself to her does yet enjoy himself, but he that gives himself for her does loose himself;
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he that giveth himself to men hath himself, but hee that giveth himself for men hath given away himself.
he that gives himself to men hath himself, but he that gives himself for men hath given away himself.
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Oh this, this is the love of Christ to all beleevers, He hath given himself for us, he that was God made himself of no reputation, made himself nothing,
O this, this is the love of christ to all believers, He hath given himself for us, he that was God made himself of no reputation, made himself nothing,
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for so the word is in the Originall; he that was above the Law, he hath put himself under the Law;
for so the word is in the Original; he that was above the Law, he hath put himself under the Law;
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he that was a Soveraign, is become a Subject;
he that was a Sovereign, is become a Subject;
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he that was the God of life, is become a man under the power of death;
he that was the God of life, is become a man under the power of death;
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he that was the Judge, standeth as the person guiltie, and suffereth the judgement:
he that was the Judge, Stands as the person guilty, and suffers the judgement:
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Here is his love, you that are beleevers, to the end that you might enjoy Gods favour, he hath given himself to lose Gods favour for the sense of it;
Here is his love, you that Are believers, to the end that you might enjoy God's favour, he hath given himself to loose God's favour for the sense of it;
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to the end that you might never go to hell, he hath suffered himself to endure the uttermost torments of hell:
to the end that you might never go to hell, he hath suffered himself to endure the uttermost torments of hell:
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was there ever love like this? Suppose that Christ had given himself to die ten thousand times over and over again, a bodily death, it had not been in the least degree so much as is one giving of himself some six hours to the enduring of the infinite wrath of God.
was there ever love like this? Suppose that christ had given himself to die ten thousand times over and over again, a bodily death, it had not been in the least degree so much as is one giving of himself Some six hours to the enduring of the infinite wrath of God.
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Here is the first Use, remember it, and admire it, and be overcome with the love of Christ;
Here is the First Use, Remember it, and admire it, and be overcome with the love of christ;
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Oh that God would shed abroad this love in our hearts, would it not constrain us, as Saint Paul said of himself?
O that God would shed abroad this love in our hearts, would it not constrain us, as Saint Paul said of himself?
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In the second place as it serveth to shew the love of Christ, so it serveth for a great matter and ground of assurance and consolation to you, that are beleevers, of having all from Christ whatsoever you stand in need of,
In the second place as it serves to show the love of christ, so it serves for a great matter and ground of assurance and consolation to you, that Are believers, of having all from christ whatsoever you stand in need of,
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for he hath given himself for you, and will he not give you all things else? What is it that your souls want? Do you desire Christ? you shall certainly have Christ, he that hath given himself for thee, will he not give himself to thee? If we shall see a man giving of himself to death for a woman, shall we question whether that man will give himself as a husband to the woman? No certainly.
for he hath given himself for you, and will he not give you all things Else? What is it that your Souls want? Do you desire christ? you shall Certainly have christ, he that hath given himself for thee, will he not give himself to thee? If we shall see a man giving of himself to death for a woman, shall we question whither that man will give himself as a husband to the woman? No Certainly.
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So when thou seest alreadie that Christ hath given himself for thee, doest thou think Christ will not give himself to thee? when he gave himself for thee, he abased himself;
So when thou See already that christ hath given himself for thee, dost thou think christ will not give himself to thee? when he gave himself for thee, he abased himself;
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when he giveth himself to thee, he exalteth himself:
when he gives himself to thee, he Exalteth himself:
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When he gave himself for thee, he was below his condition, when he giveth himself to thee, hee reserveth his condition;
When he gave himself for thee, he was below his condition, when he gives himself to thee, he reserveth his condition;
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for he giveth himself to be thy God and thy King, to be above thee, to command thee,
for he gives himself to be thy God and thy King, to be above thee, to command thee,
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therefore he that hath done the greater, will certainly doe the lesser.
Therefore he that hath done the greater, will Certainly do the lesser.
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And if Christ will give himself to thee, what else is there that thou wantest that Christ will not give thee? What Saint Paul saith in regard of God the Father, that may I speak in regard of God the Son, Rom. 8.32.
And if christ will give himself to thee, what Else is there that thou Wantest that christ will not give thee? What Saint Paul Says in regard of God the Father, that may I speak in regard of God the Son, Rom. 8.32.
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He that spared not his own Son, but delivered him up for us all, how shall hee not with him freely give us all things? So do I say, to all you that are beleevers, he that spared not himself,He that spared not his own Son, but Delivered him up for us all, how shall he not with him freely give us all things? So do I say, to all you that Are believers, he that spared not himself,
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but gave himself for you, how much more shall hee freely with himself give you all things? Do you want the Spirit of Christ? He that hath given himself for you, will much more give his Spirit to you:
but gave himself for you, how much more shall he freely with himself give you all things? Do you want the Spirit of christ? He that hath given himself for you, will much more give his Spirit to you:
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It is more for Christ to give himself to you; then for Christ to give his Spirit to you;
It is more for christ to give himself to you; then for christ to give his Spirit to you;
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the Spirit is the Spirit of Christ, and he that hath given himself must needs give whatsoever he hath together with himself:
the Spirit is the Spirit of christ, and he that hath given himself must needs give whatsoever he hath together with himself:
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The Spirit is but one of his Priviledges, and his Jewels, I mean the sanctifying operations of the Spirit.
The Spirit is but one of his Privileges, and his Jewels, I mean the sanctifying operations of the Spirit.
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If a man have given himself to a woman, will he not give her his name, his honour, his wealth, will he not give her all that he hath? Even so consider it,
If a man have given himself to a woman, will he not give her his name, his honour, his wealth, will he not give her all that he hath? Even so Consider it,
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and apply it for your comfort and assurance, he that hath given himself for you, will he not give you all that he hath? He that suffered the wrath of God to doe you good, will hee not sanctifie your souls to doe you good? Hee that lost his own peace for you, will hee not give you that peace of conscience which passeth all understanding.
and apply it for your Comfort and assurance, he that hath given himself for you, will he not give you all that he hath? He that suffered the wrath of God to do you good, will he not sanctify your Souls to do you good? He that lost his own peace for you, will he not give you that peace of conscience which passes all understanding.
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Thus it is a notable ground of strong assurance confidently to perswade our hearts of this, that there is nothing we want that is good for us,
Thus it is a notable ground of strong assurance confidently to persuade our hearts of this, that there is nothing we want that is good for us,
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but Christ will give it us, who hath given himself for us.
but christ will give it us, who hath given himself for us.
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Again thirdly, Let this be a motive strongly to perswade you to give up your selves to Christ;
Again Thirdly, Let this be a motive strongly to persuade you to give up your selves to christ;
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he hath given himself to you, will you not give up your selves to him? It is that which the Scripture often speaks of, Rom 6.13. Give up your selves as a reasonable sacrifice unto God.
he hath given himself to you, will you not give up your selves to him? It is that which the Scripture often speaks of, Rom 6.13. Give up your selves as a reasonable sacrifice unto God.
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And again, Give up your members weapons of righteousness unto God.
And again, Give up your members weapons of righteousness unto God.
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Here now is an Argument above all Arguments, why should you deny to give up your selves to him, who hath not denyed to give himself to you? why should you not give up your understandings, your naturall parts, to doe him service? why should you not give up your hearts to be possest by him? Why should you not give up all the members of your bodies to be instruments of doing his will, of furthering his honour,
Here now is an Argument above all Arguments, why should you deny to give up your selves to him, who hath not denied to give himself to you? why should you not give up your understandings, your natural parts, to do him service? why should you not give up your hearts to be possessed by him? Why should you not give up all the members of your bodies to be Instruments of doing his will, of furthering his honour,
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whereas he hath given up himself for you? There is a great difference between Christs giving himself for us,
whereas he hath given up himself for you? There is a great difference between Christ giving himself for us,
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and between our giving up our selves to him.
and between our giving up our selves to him.
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When Christ gave himself for us, he chang'd from the better to the worse, when we give up our selves to Christ, we change from the worse to the better;
When christ gave himself for us, he changed from the better to the Worse, when we give up our selves to christ, we change from the Worse to the better;
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for till we give up our selves to Christ, we are the worlds, sins, and the Divels, we are slaves, vassals, and drudges;
for till we give up our selves to christ, we Are the world's, Sins, and the Devils, we Are slaves, vassals, and drudges;
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then onely come we to be Lords, and to be Freemen, and to be happie, when we give up our selves to Christ.
then only come we to be lords, and to be Freemen, and to be happy, when we give up our selves to christ.
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Now then if he have changed from the better to the worser for your sakes, will not you change from the worser to the better for his sake? Consider this seriously, there is no argument in the world stronger to perswade the soul to give up it self to Christ,
Now then if he have changed from the better to the Worse for your sakes, will not you change from the Worse to the better for his sake? Consider this seriously, there is no argument in the world Stronger to persuade the soul to give up it self to christ,
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then to consider this, that Christ hath given himself to us. Become Christs altogether, be not any longer the worlds, nor your own, but the Christs, and Christs altogether;
then to Consider this, that christ hath given himself to us. Become Christ altogether, be not any longer the world's, nor your own, but the Christ, and Christ altogether;
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give up your names for Christ, be content the world should take away your name for the sake of the Gospel of Christ;
give up your names for christ, be content the world should take away your name for the sake of the Gospel of christ;
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give up your goods for Christ;
give up your goods for christ;
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suffer even with joy the spoyling of your goods for the sake of Christ, and of the Gospel;
suffer even with joy the spoiling of your goods for the sake of christ, and of the Gospel;
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give up your liberties for Christ, be content to be deprived of all your freedoms and contentments that you injoy for Christ;
give up your Liberties for christ, be content to be deprived of all your freedoms and contentment's that you enjoy for christ;
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give up your lives for Christ, for he hath given up his life for you. And if all this, then much more give up your sins for Christ:
give up your lives for christ, for he hath given up his life for you. And if all this, then much more give up your Sins for christ:
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What doth Christ require of thee, that art a profaner of his day, but to abandon that sin, to crucifie that sin? Oh doe it!
What does christ require of thee, that art a profaner of his day, but to abandon that since, to crucify that since? O do it!
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Christ hath given himself for thee; thou hast a sin perhaps that is neer and dear to thee;
christ hath given himself for thee; thou hast a since perhaps that is near and dear to thee;
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Christ calleth for it, Oh give it up to the sword of his word, to be mortified,
christ calls for it, O give it up to the sword of his word, to be mortified,
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and crucified, he gave up his dearest life for thee.
and Crucified, he gave up his dearest life for thee.
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Thus me thinks, this same is a notable motive to perswade us to mortification, to die to sin;
Thus me thinks, this same is a notable motive to persuade us to mortification, to die to since;
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and to vivification, to live to Christ, to devote our selves in every thing to the Lord Jesus.
and to vivification, to live to christ, to devote our selves in every thing to the Lord jesus.
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Let us not, let us not I beseech you, live any longer to our selves but to Christ, who hath loved us,
Let us not, let us not I beseech you, live any longer to our selves but to christ, who hath loved us,
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so as to give himself for us.
so as to give himself for us.
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And lastly, (to conclude this point) let me perswade all such of you as are not yet beleevers, that you would labour above all things to become beleevers:
And lastly, (to conclude this point) let me persuade all such of you as Are not yet believers, that you would labour above all things to become believers:
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Oh my brethren, thrice happie are they of whom this may be said, Christ hath given himself for us:
O my brothers, thrice happy Are they of whom this may be said, christ hath given himself for us:
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This is onely the happiness of beleevers, they whose hearts are purified, they that have a working love, they that have a brestplate that secures their souls against all the wounds of the world and sin, they that have an overcoming and victorious faith, they have this happiness:
This is only the happiness of believers, they whose hearts Are purified, they that have a working love, they that have a breastplate that secures their Souls against all the wounds of the world and since, they that have an overcoming and victorious faith, they have this happiness:
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You therefore that are not such, labour to be such, for if you are not beleevers, you have no benefit by Christ;
You Therefore that Are not such, labour to be such, for if you Are not believers, you have no benefit by christ;
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it shall be to you as if Christ had never dyed:
it shall be to you as if christ had never died:
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Is there any thing in the world that is able to interest you in this gift but onely faith? Suppose you had never so much honour, will this bring you to be in the number of those for whom Christ is given? Suppose you had never so much wealth,
Is there any thing in the world that is able to Interest you in this gift but only faith? Suppose you had never so much honour, will this bring you to be in the number of those for whom christ is given? Suppose you had never so much wealth,
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and good trading, health, and strength of bodie, and the confluence of all other outward contentments, Will all this Interest you in the gift of Christ? No, no, Christ hath not given himself for worldlings,
and good trading, health, and strength of body, and the confluence of all other outward contentment's, Will all this Interest you in the gift of christ? No, no, christ hath not given himself for worldlings,
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for those that are loaden with honours and carnall pleasures, and profits; he hath given himself for those that have faith, and onely for them.
for those that Are loaded with honours and carnal pleasures, and profits; he hath given himself for those that have faith, and only for them.
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As ever therefore you desire to have an interest in this gift of Christ, labour to have in your souls this grace of Faith.
As ever Therefore you desire to have an Interest in this gift of christ, labour to have in your Souls this grace of Faith.
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Would it not do any one good to be in the number of those who are so dear unto Christ, that for their sakes he gave himself? There is no way to be in their number but to bee beleevers, Oh therefore above all minde this, to get the grace of faith, it is that one thing necessary,
Would it not do any one good to be in the number of those who Are so dear unto christ, that for their sakes he gave himself? There is no Way to be in their number but to be believers, O Therefore above all mind this, to get the grace of faith, it is that one thing necessary,
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for they that are beleevers are the Persons for whom Christ hath given himself.
for they that Are believers Are the Persons for whom christ hath given himself.
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Thus I have done with the two first Parts of the Text, the Action of Christ, He gave himself: Together with the Object thereof, For us, that is, for beleevers.
Thus I have done with the two First Parts of the Text, the Actium of christ, He gave himself: Together with the Object thereof, For us, that is, for believers.
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Come we now to the End why Christ gave himself for beleevers.
Come we now to the End why christ gave himself for believers.
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And this is laid down in the latter part of the Verse, That he might redeem us from all iniquitie,
And this is laid down in the latter part of the Verse, That he might Redeem us from all iniquity,
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and purifie unto himself a pecu•iar people, zealous of good works. and purify unto himself a pecu•iar people, zealous of good works.
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Here are two ends of this action of Christ, the one is Particularly, concerning them for whom he gave himself, concerning Beleevers, That he might redeem them from all iniquitie.
Here Are two ends of this actium of christ, the one is Particularly, Concerning them for whom he gave himself, Concerning Believers, That he might Redeem them from all iniquity.
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The other is, concerning himself, that he might purifie to himself a peculiar people, zealous of good works.
The other is, Concerning himself, that he might purify to himself a peculiar people, zealous of good works.
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These are the two ends of Christs giving of himself, the one concerneth the good of his people;
These Are the two ends of Christ giving of himself, the one concerns the good of his people;
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the other, the glory of himself:
the other, the glory of himself:
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Here was the end of Christs Incarnation, of Christs obedience to the Law, of Christs suffering and passion, the glory of himself,
Here was the end of Christ Incarnation, of Christ Obedience to the Law, of Christ suffering and passion, the glory of himself,
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and the good of his people.
and the good of his people.
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This was the end of all that Christ did, and these two are ever joyned together in Christ, mans salvation, and Gods honour.
This was the end of all that christ did, and these two Are ever joined together in christ, men salvation, and God's honour.
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First of all, we will begin with the first end, (which is all, I suppose, that we shall go through with at this time) and that is that which concerneth beleevers, that he might redeem us, (that is, us that are beleevers) from all iniquitie.
First of all, we will begin with the First end, (which is all, I suppose, that we shall go through with At this time) and that is that which concerns believers, that he might Redeem us, (that is, us that Are believers) from all iniquity.
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For the opening of the words, We will shew you first of all, what is meant by iniquitie; and then secondly, What is meant by redeeming from all iniquitie.
For the opening of the words, We will show you First of all, what is meant by iniquity; and then secondly, What is meant by redeeming from all iniquity.
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For the first, What is meant by iniquitie. The Word in the Original, it is Transgression, That he might redeem us from all transgression:
For the First, What is meant by iniquity. The Word in the Original, it is Transgression, That he might Redeem us from all Transgression:
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It is a going beside the Law, a violating and breaking of the Law of God.
It is a going beside the Law, a violating and breaking of the Law of God.
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It is well translated iniquitie, for it is an evill, for the Law of God is onely good,
It is well translated iniquity, for it is an evil, for the Law of God is only good,
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and therefore going beside the Law must be evill. It is injurious to God, dishonourable to him, therefore it is called iniquitie.
and Therefore going beside the Law must be evil. It is injurious to God, dishonourable to him, Therefore it is called iniquity.
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But yet this transgression of the Law, or iniquitie, as it is here called, it is to be taken largely, not only for the act of iniquitie, the act of breaking the Law,
But yet this Transgression of the Law, or iniquity, as it is Here called, it is to be taken largely, not only for the act of iniquity, the act of breaking the Law,
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but for all the consequences, and for all the concomitants of it.
but for all the consequences, and for all the concomitants of it.
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The transgression of the Law with all the Effects of it, is here meant by iniquitie. And therefore by iniquitie here are three things meant.
The Transgression of the Law with all the Effects of it, is Here meant by iniquity. And Therefore by iniquity Here Are three things meant.
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1. The transgression of the Law of God, that which wee commonly call sin, that is meant by iniquitie. Mat. 13.41. They shall gather out of his kingdome, all things that offend, and them which doe iniquitie, that is, them that transgresse the Law of God.
1. The Transgression of the Law of God, that which we commonly call since, that is meant by iniquity. Mathew 13.41. They shall gather out of his Kingdom, all things that offend, and them which doe iniquity, that is, them that transgress the Law of God.
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There is one thing which is here meant by iniquitie, the violation of Gods statutes, the transgression of Gods Law.
There is one thing which is Here meant by iniquity, the violation of God's statutes, the Transgression of God's Law.
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2. By iniquitie is meant also, that which followeth upon this, and that is guilt, that same guilt which cleaveth to the conscience of a man, upon every transgression of Gods Law.
2. By iniquity is meant also, that which follows upon this, and that is guilt, that same guilt which cleaveth to the conscience of a man, upon every Transgression of God's Law.
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This is also meant by iniquitie, as you may gather from that in Hebr. 8.12. I will be mercifull to their unrighteousness, and their sins and their iniquities will I remember no more.
This is also meant by iniquity, as you may gather from that in Hebrew 8.12. I will be merciful to their unrighteousness, and their Sins and their iniquities will I Remember no more.
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What is here meant by Iniquitie? Not the transgression of the Law of God,
What is Here meant by Iniquity? Not the Transgression of the Law of God,
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for God cannot but remember that ever, for all things past as well as to come, are present before him:
for God cannot but Remember that ever, for all things past as well as to come, Are present before him:
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But by not remembring iniquity is meant this, I will not charge upon them the guilt of their iniquitie;
But by not remembering iniquity is meant this, I will not charge upon them the guilt of their iniquity;
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I will acquit them from that judgement which by their iniquitie they are bound over to.
I will acquit them from that judgement which by their iniquity they Are bound over to.
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So that here by iniquitie is meant that guilt which followeth the transgression of Gods Law.
So that Here by iniquity is meant that guilt which follows the Transgression of God's Law.
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3. By Iniquity is further meant, all that wrath which is deserved by breaking of Gods Law, that which they are bound over to, by the guilt:
3. By Iniquity is further meant, all that wrath which is deserved by breaking of God's Law, that which they Are bound over to, by the guilt:
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all that judgement which justly followeth the transgression of Gods Law, and that is slaverie to Sathan,
all that judgement which justly follows the Transgression of God's Law, and that is slavery to Sathan,
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and the vengeance of God here and hereafter.
and the vengeance of God Here and hereafter.
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This is also meant by Iniquitie, all temporall, spirituall, and eternall wrath, that righteously followeth upon the breach of Gods Law.
This is also meant by Iniquity, all temporal, spiritual, and Eternal wrath, that righteously follows upon the breach of God's Law.
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Thereupon it is that you shall finde in Act. 8.23.
Thereupon it is that you shall find in Act. 8.23.
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Peter there speaks to Simon Magus, I perceive (saith he) that thou art in the gall of bitterness, Peter there speaks to Simon Magus, I perceive (Says he) that thou art in the Gall of bitterness,
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and in the bond of iniquity. Observe there, how they are joyned together, Gall of bitterness, and bond of iniquitie; and in the bound of iniquity. Observe there, how they Are joined together, Gall of bitterness, and bound of iniquity;
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Why is the bond of iniquitie called the gall of bitterness? Because who ever is under iniquitie, they are in a gall of bitterness, they are under all the wrath which from God is due justly to sinners, horror of conscience, slaverie to Satan, and temporall and eternall vengeance.
Why is the bound of iniquity called the Gall of bitterness? Because who ever is under iniquity, they Are in a Gall of bitterness, they Are under all the wrath which from God is due justly to Sinners, horror of conscience, slavery to Satan, and temporal and Eternal vengeance.
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Thus you see what is meant in the Text by iniquitie; These three things, the breaking of Gods Law, the guilt which followeth upon it,
Thus you see what is meant in the Text by iniquity; These three things, the breaking of God's Law, the guilt which follows upon it,
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and all the judgements of God which followeth upon that; plagues both temporall, and eternall. The Second thing is, What is meant by redeeming them from all iniquitie:
and all the Judgments of God which follows upon that; plagues both temporal, and Eternal. The Second thing is, What is meant by redeeming them from all iniquity:
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What it is to redeem, you are well acquainted with;
What it is to Redeem, you Are well acquainted with;
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to redeem, it is by a ransome to set a person free from that evill to which he is bound over,
to Redeem, it is by a ransom to Set a person free from that evil to which he is bound over,
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and so it is here to be understood, Christ by paying a ransome setteth free beleevers, from all that miserie to which they were bound by their Iniquitie.
and so it is Here to be understood, christ by paying a ransom sets free believers, from all that misery to which they were bound by their Iniquity.
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The words being thus explained, the Doctrine arising from them is this, That:
The words being thus explained, the Doctrine arising from them is this, That:
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Christ gave himself for beleevers for this end, that by becomming aransome for them, he might set them free from all transgression of the Law of God, from all guilt that followeth upon transgression, christ gave himself for believers for this end, that by becoming aransome for them, he might Set them free from all Transgression of the Law of God, from all guilt that follows upon Transgression,
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and from all punishment that is due to the transgression of the Law, The Doctrine you see is nothing else, but the very words of the Text explained;and from all punishment that is due to the Transgression of the Law, The Doctrine you see is nothing Else, but the very words of the Text explained;
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For the proof of it, you may please to consider that name that is given to Jesus Christ, 1 Cor. 15 47. The first man is of the earth, earthie;
For the proof of it, you may please to Consider that name that is given to jesus christ, 1 Cor. 15 47. The First man is of the earth, earthy;
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The second man is the Lord from heaven. The second man is the Lord from heaven.
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Christ here is called the second man, what is the reason of it? Because there is a proportion between Christ and the first Adam, onely it is a proportion of unlikenesse,
christ Here is called the second man, what is the reason of it? Because there is a proportion between christ and the First Adam, only it is a proportion of unlikeness,
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and contrarietie, not a proportion of likeness and agrement;
and contrariety, not a proportion of likeness and agreement;
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Christ is just contrary to the first man, how is that? The first man did bring all mankind under sin, and guilt and punishment;
christ is just contrary to the First man, how is that? The First man did bring all mankind under since, and guilt and punishment;
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Christ he doth bring all beleevers, all mankind that doe beleeve in him, he bringeth them all from under sin, from under guilt, from under punishment:
christ he does bring all believers, all mankind that do believe in him, he brings them all from under since, from under guilt, from under punishment:
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Thus there is a likeness between Christ and Adam, onely by way of contrarietie, Christ undoing what Adam did;
Thus there is a likeness between christ and Adam, only by Way of contrariety, christ undoing what Adam did;
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Christ bringing our of all that miserie into which Adam brought us:
christ bringing our of all that misery into which Adam brought us:
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therefore Christ is called the Second Man, the first man undid us all, the Second hath made us all that are beleevers;
Therefore christ is called the Second Man, the First man undid us all, the Second hath made us all that Are believers;
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the first man hath run us into debt, the Second hath redeemed us from all that miserie into which the first hath plunged us.
the First man hath run us into debt, the Second hath redeemed us from all that misery into which the First hath plunged us.
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And not to prove this onely in generall, you shall see it proved in all the particulars,
And not to prove this only in general, you shall see it proved in all the particulars,
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how that the Lord Christ hath been a ransome, and setteth free all beleevers from all Iniquitie.
how that the Lord christ hath been a ransom, and sets free all believers from all Iniquity.
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First of all, The first thing that I told you is meant by Iniquitie, it is the breaking, the transgression of Gods Law:
First of all, The First thing that I told you is meant by Iniquity, it is the breaking, the Transgression of God's Law:
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Now Christ he hath set beleevers free from this iniquitie, he hath delivered them from the transgression of Gods Law:
Now christ he hath Set believers free from this iniquity, he hath Delivered them from the Transgression of God's Law:
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this is that you have in the 1 Pet. 1. 18, 19. Forasmuch as you know that you were not redeemed with corruptible things,
this is that you have in the 1 Pet. 1. 18, 19. Forasmuch as you know that you were not redeemed with corruptible things,
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as filver and gold, from your vain conversation, but with the precious blood of Christ: as filver and gold, from your vain Conversation, but with the precious blood of christ:
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Observe, the precious blood of Christ doth redeem beleevers from their vain conversation, that is, from the transgression of Gods Law, from a course of disobedience, and of breaking Gods Commandments.
Observe, the precious blood of christ does Redeem believers from their vain Conversation, that is, from the Transgression of God's Law, from a course of disobedience, and of breaking God's commandments.
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I pray observe it, it is a thing that the world thinks not of, Christ hath redeemed beleevers from the very breaking of Gods commandments from their vain conversation.
I pray observe it, it is a thing that the world thinks not of, christ hath redeemed believers from the very breaking of God's Commandments from their vain Conversation.
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It is true, beleevers are not yet perfectly free from all transgression of Gods Law,
It is true, believers Are not yet perfectly free from all Transgression of God's Law,
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yet notwithstanding they are freed from a great deal which they were subject to before, which none doe obtain but they that doe beleeve:
yet notwithstanding they Are freed from a great deal which they were Subject to before, which none do obtain but they that do believe:
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for howsoever they cannot but sin, yet notwithstanding sin doth not raign in them:
for howsoever they cannot but since, yet notwithstanding since does not Reign in them:
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though they are not delivered from the presence of sin, yet they are delivered from the power of sin,
though they Are not Delivered from the presence of since, yet they Are Delivered from the power of since,
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as you have it in Rom. 6. 14. Sin shall not have dominion over you, for you are not under the Law but under Grace.
as you have it in Rom. 6. 14. since shall not have dominion over you, for you Are not under the Law but under Grace.
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Sin indeed it hath a being in beleevers, but yet notwithstanding, it cannot so act and command them as it did formerly;
since indeed it hath a being in believers, but yet notwithstanding, it cannot so act and command them as it did formerly;
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they doe not transgress the Law of God with resolution, with love, with delight;
they do not transgress the Law of God with resolution, with love, with delight;
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the transgressions of the Law of God which they fall into, they are their burthens, they are their shame, they are their grief, they are the things that they hate, and would not doe.
the transgressions of the Law of God which they fallen into, they Are their burdens, they Are their shame, they Are their grief, they Are the things that they hate, and would not do.
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Thus I say, in a great part, they are for the present delivered from the first kind of iniquitie, from the very violation of the Law of God,
Thus I say, in a great part, they Are for the present Delivered from the First kind of iniquity, from the very violation of the Law of God,
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and in due time they shall come perfectly to be delivered from all transgressions of Gods Law.
and in due time they shall come perfectly to be Delivered from all transgressions of God's Law.
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And there fore Saint Paul in Rom. 7. 24. when he cryeth our, Oh wretched man that I am, who shall deliver me from the bodie of this death? that is, from the power of sin that is in mee, who shall deliver me from that Originall corruption whereby I am made to commit iniquitie,
And there before Saint Paul in Rom. 7. 24. when he Cries our, O wretched man that I am, who shall deliver me from the body of this death? that is, from the power of since that is in me, who shall deliver me from that Original corruption whereby I am made to commit iniquity,
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and to transgress Gods Law? He presendy subjoyneth, I thanke God through jesus Christ my Lord.
and to transgress God's Law? He presendy subjoineth, I thank God through Jesus christ my Lord.
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As if he should say, I thank God, Jesus Christ hath delivered me.
As if he should say, I thank God, jesus christ hath Delivered me.
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We have a title to perfect deliverance from all transgression, and we have the beginnings of it, in that we are now delivered from the power,
We have a title to perfect deliverance from all Transgression, and we have the beginnings of it, in that we Are now Delivered from the power,
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and raign, and dominion of all sin.
and Reign, and dominion of all since.
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Thus you see the first thing proved, Christ hath delivered beleevers from the first kind of iniquitie, that is, from the transgression of the Law,
Thus you see the First thing proved, christ hath Delivered believers from the First kind of iniquity, that is, from the Transgression of the Law,
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so that corruption doth not reign in them.
so that corruption does not Reign in them.
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Secondly, Christ hath also delivered them from the guilt of sin, as he hath in a great part delivered them from the acting of sin.
Secondly, christ hath also Delivered them from the guilt of since, as he hath in a great part Delivered them from the acting of since.
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This is that you have Eph. 1. 7. In whom wee have redemption through his bloud, the forgiveness of our sins:
This is that you have Ephesians 1. 7. In whom we have redemption through his blood, the forgiveness of our Sins:
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Where sin is forgiven, there all the guilt of sin is removed;
Where since is forgiven, there all the guilt of since is removed;
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by the bloud of Christ, beleevers have their sins forgiven, therefore the guilt of their sins is taken away,
by the blood of christ, believers have their Sins forgiven, Therefore the guilt of their Sins is taken away,
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so that there is no guilt of any sin committed by a beleever that lieth upon him,
so that there is no guilt of any since committed by a believer that lies upon him,
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but he is as perfectly free from the guilt of any sin whatsoever he hath committed,
but he is as perfectly free from the guilt of any since whatsoever he hath committed,
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as a man is freed from debt by a discharge from the Creditor.
as a man is freed from debt by a discharge from the Creditor.
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Thirdly, Christ hath also redeemed beleevers from the punishment of all iniquitie, so that there is no punishment of iniquitie can fall upon any beleever:
Thirdly, christ hath also redeemed believers from the punishment of all iniquity, so that there is no punishment of iniquity can fallen upon any believer:
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See this in Rom. 8. 1. There is therefore now no condemnation to them that are in Christ jesus, that is, to beleevers:
See this in Rom. 8. 1. There is Therefore now no condemnation to them that Are in christ Jesus, that is, to believers:
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Christ hath redeemed them from the curse of the Law, therefore from all punishment that belongeth to the breaking of the Law.
christ hath redeemed them from the curse of the Law, Therefore from all punishment that belongeth to the breaking of the Law.
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This the Apostle excellently setteth forth in Rom. 5. 18. Where as (saith he) by the offence of one, (that is the first Adam) judgement came upon all men to condemnation:
This the Apostle excellently sets forth in Rom. 5. 18. Where as (Says he) by the offence of one, (that is the First Adam) judgement Come upon all men to condemnation:
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So by the righteousnesse of one, (that is, of Jesus Christ) the free gift came upon all men to justification of life. Observe it:So by the righteousness of one, (that is, of jesus christ) the free gift Come upon all men to justification of life. Observe it:
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All that are in Christ they have a free gift of justification, they are acquitted and discharged from all punishment of sinne whatsoever.
All that Are in christ they have a free gift of justification, they Are acquitted and discharged from all punishment of sin whatsoever.
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Indeed I am not of their minde that say, That God never punisheth his children for sin, it is an abhominable Doctrine,
Indeed I am not of their mind that say, That God never Punisheth his children for since, it is an abominable Doctrine,
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and contrary to the whole course of the Scriptures.
and contrary to the Whole course of the Scriptures.
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But yet this I desire you to observe, That though God punisheth beleevers for their sin,
But yet this I desire you to observe, That though God Punisheth believers for their since,
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yet there is no beleever that hath the punishment of sin;
yet there is no believer that hath the punishment of since;
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For you must know, that there is a punishment for sin, and a punishment of sin;
For you must know, that there is a punishment for since, and a punishment of since;
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the punishment of sin, that beginneth in the wrath of God, and endeth in eternall damnation;
the punishment of since, that begins in the wrath of God, and Endeth in Eternal damnation;
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now no beleever hath this punishment:
now no believer hath this punishment:
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Indeed for their sins they are punished, but not with a punishment of sin, neither cometh their punishment from wrath,
Indeed for their Sins they Are punished, but not with a punishment of since, neither comes their punishment from wrath,
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neither doth it end in hell;
neither does it end in hell;
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but all the punishment they have for sin is a fatherly correcton, it is sueh a punishment as whereby God cleareth his justice to the world,
but all the punishment they have for since is a fatherly correcton, it is sueh a punishment as whereby God cleareth his Justice to the world,
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and makes it appear, that he is no cockering Fathe:
and makes it appear, that he is no cockering Fathe:
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It is such a punishment whereby they are trained, fitted, and educated, for the Kingdome of heaven, to which Christ hath redeemed them;
It is such a punishment whereby they Are trained, fitted, and educated, for the Kingdom of heaven, to which christ hath redeemed them;
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so that though God punisheth them for sin, yet hee never layeth upon them the compleat punishment of sin, Christ hath redeemed them from the fruit of iniquitie.
so that though God Punisheth them for since, yet he never Layeth upon them the complete punishment of since, christ hath redeemed them from the fruit of iniquity.
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Thus you see the Doctrine opened, That Christ hath given himself as a ransome, to redeem all beleevers from all iniquity, from the transgression of the Law, from the guilt of sin,
Thus you see the Doctrine opened, That christ hath given himself as a ransom, to Redeem all believers from all iniquity, from the Transgression of the Law, from the guilt of since,
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and so from the punishment of all sin. and so from the punishment of all since.
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For the further opening and unfolding of this excellent Point, consider with me briefly these four particulars.
For the further opening and unfolding of this excellent Point, Consider with me briefly these four particulars.
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First, That all beleevers, they are by nature under all Iniquitie, when the Text saith, That Christ gave himself to redeem them from all iniquitie:
First, That all believers, they Are by nature under all Iniquity, when the Text Says, That christ gave himself to Redeem them from all iniquity:
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This implieth that beleevers were under all iniquitie, what need Christ give himself to redeem them from that under which they were not? You shall finde this evidently declared, Rom. 5. 12. By one man sin entred into the world,
This Implies that believers were under all iniquity, what need christ give himself to Redeem them from that under which they were not? You shall find this evidently declared, Rom. 5. 12. By one man since entered into the world,
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and death by sin, and so death passed upon all men, for that all have sinned. and death by since, and so death passed upon all men, for that all have sinned.
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And Ephes. 2. 1, 2. 3. the Apostle speaking of beleevers, he saith of them,
And Ephesians 2. 1, 2. 3. the Apostle speaking of believers, he Says of them,
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as well as of others, that they were dead in trespasses and sins, and that they are by nature the children of wrath as well as others, and that they were in time past, acted by the Divell,
as well as of Others, that they were dead in Trespasses and Sins, and that they Are by nature the children of wrath as well as Others, and that they were in time past, acted by the devil,
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and walked after the course of the world, according to the Prince of the power of the air, the spirit that now worketh in the children of disobedience;
and walked After the course of the world, according to the Prince of the power of the air, the Spirit that now works in the children of disobedience;
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And again, Rom. 3. 19. all the world is become guiltie before God; all men by nature, as well beleevers as unbeleevers are all under iniquitie:
And again, Rom. 3. 19. all the world is become guilty before God; all men by nature, as well believers as unbelievers Are all under iniquity:
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First, they are under the transgression of the Law, they break the Commandments of God continually.
First, they Are under the Transgression of the Law, they break the commandments of God continually.
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Secondly, they are under the guilt of that transgression, for he that hath the sin must have the guilt.
Secondly, they Are under the guilt of that Transgression, for he that hath the since must have the guilt.
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Thirdly, they are under the punishment that belongeth to the breakers of the Law, for he that committeh sin,
Thirdly, they Are under the punishment that belongeth to the breakers of the Law, for he that Committeth since,
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and hath the guilt thereof, must needs be lyable to the punishment. Here is the first thing considerable, Christ gave himself to redeem beleevers from all Iniquitie,
and hath the guilt thereof, must needs be liable to the punishment. Here is the First thing considerable, christ gave himself to Redeem believers from all Iniquity,
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therefore they are by nature under all iniquitie. The second thing to be considered is, How beleevers come to be under all iniquitie.
Therefore they Are by nature under all iniquity. The second thing to be considered is, How believers come to be under all iniquity.
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To this I answer, that they are born under the power of iniquitie.
To this I answer, that they Are born under the power of iniquity.
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Psal 51. 5. Behold, I was shapen in iniquitie, (saith a beleever, that is David,) and in sin did my mother warm mee; Psalm 51. 5. Behold, I was shapen in iniquity, (Says a believer, that is David,) and in since did my mother warm me;
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they were warmed in sin, and conceived in iniquitie;
they were warmed in since, and conceived in iniquity;
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and the Apostle in the place before alledged, Eph. 2. 3. telleth us that we that are beleevers, were all by nature the children of wrath.
and the Apostle in the place before alleged, Ephesians 2. 3. Telleth us that we that Are believers, were all by nature the children of wrath.
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But you will say, Whence is it that beleevers come to bee born under iniquitie, vassals to sin, slaves to Sathan,
But you will say, Whence is it that believers come to be born under iniquity, vassals to since, slaves to Sathan,
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and exposed to the wrath of God? whence cometh this?
and exposed to the wrath of God? whence comes this?
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I answer, (and that in a word onely) it cometh thus, by their first Father Adam, for all mankinde was in Adam, in his loynes,
I answer, (and that in a word only) it comes thus, by their First Father Adam, for all mankind was in Adam, in his loins,
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and Adam in innocencie represented all mankind, he stood (as a Parliament man doth for the whole country) for all that should be born of him;
and Adam in innocence represented all mankind, he stood (as a Parliament man does for the Whole country) for all that should be born of him;
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so that look what Adam did, all his posterity did:
so that look what Adam did, all his posterity did:
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Now Adam broke the Commandment of God, eating that fruit God had forbidden him to eat off;
Now Adam broke the Commandment of God, eating that fruit God had forbidden him to eat off;
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he breaking this Commandment, all his posteritie brake it, upon the breaking of the commandment there cometh a guilt upon him, the guilt that came upon him came upon all that were in him, and so upon all mankind;
he breaking this Commandment, all his posterity brake it, upon the breaking of the Commandment there comes a guilt upon him, the guilt that Come upon him Come upon all that were in him, and so upon all mankind;
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upon the guilt, God layeth a punishment for sin:
upon the guilt, God Layeth a punishment for since:
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What is that? to withdraw that Image of holiness and righteousnesse wherein he was created,
What is that? to withdraw that Image of holiness and righteousness wherein he was created,
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and to leave him to a contrary Image of unholinesse, and unrighteousnesse;
and to leave him to a contrary Image of unholiness, and unrighteousness;
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that was the punishment that God laid upon Adam, and this punishment God layeth upon all the posteritie of Adam, because they were as truly guiltie of Adams sin;
that was the punishment that God laid upon Adam, and this punishment God Layeth upon all the posterity of Adam, Because they were as truly guilty of Adams sin;
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as he was, whence it commeth, that all that are born of Adam are guiltie of eating the forbidden fruit;
as he was, whence it comes, that all that Are born of Adam Are guilty of eating the forbidden fruit;
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being guilty of that, the punishment that is laid upon that sin is laid upon them, that holinesse and righteousnesse wherein they were once (in Adam ) created, is taken from them,
being guilty of that, the punishment that is laid upon that since is laid upon them, that holiness and righteousness wherein they were once (in Adam) created, is taken from them,
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and they are left to a contrary Image of Sathan, an image of unholinesse and unrighteousnesse:
and they Are left to a contrary Image of Sathan, an image of unholiness and unrighteousness:
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Whence it cometh to passe, that they are all born under the guilt of sin, under the power of Originall corruption, slaves to Sathan,
Whence it comes to pass, that they Are all born under the guilt of since, under the power of Original corruption, slaves to Sathan,
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and the objects of divine wrath.
and the objects of divine wrath.
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Thus you see the second thing, how it cometh to passe that all beleevers are under all iniquitie.
Thus you see the second thing, how it comes to pass that all believers Are under all iniquity.
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The third thing is, How Christ cometh to redeem beleevers from all this iniquitie; how Christ by giving of himself, could redeem beleevers from all iniquitie? I beseech you observe it; Christ did it thus.
The third thing is, How christ comes to Redeem believers from all this iniquity; how christ by giving of himself, could Redeem believers from all iniquity? I beseech you observe it; christ did it thus.
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Because that which brought beleevers under iniquitie, (as you have heard) was the breaking of Gods Law, Christ he cometh and fulfillleth the Law of God,
Because that which brought believers under iniquity, (as you have herd) was the breaking of God's Law, christ he comes and fulfillleth the Law of God,
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and he suffereth all that which the justice of God thought due for the breach of his Law:
and he suffers all that which the Justice of God Thought due for the breach of his Law:
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And so Christ doing that which beleevers should have done, namely, to keep the Law;
And so christ doing that which believers should have done, namely, to keep the Law;
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and suffering that which beleevers had deserved by their sins, Christ doing and suffering this in the nature of beleevers, that is in mans nature,
and suffering that which believers had deserved by their Sins, christ doing and suffering this in the nature of believers, that is in men nature,
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so that the same nature that sinned, suffered;
so that the same nature that sinned, suffered;
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the same nature that was bound to keep the Law, did keep the Law in Christ;
the same nature that was bound to keep the Law, did keep the Law in christ;
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hence it cometh to passe, that Christ giving God the full price for their ransome, he cometh to redeem them from all iniquitie.
hence it comes to pass, that christ giving God the full price for their ransom, he comes to Redeem them from all iniquity.
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And that you may yet the better see that Christ by this act of his, giving himself thus to be a man, to obey all the Law,
And that you may yet the better see that christ by this act of his, giving himself thus to be a man, to obey all the Law,
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and to suffer all the wrath of God due to sin, that he did fully pay the price that might ransome all beleevers, consider but in brief these things.
and to suffer all the wrath of God due to since, that he did Fully pay the price that might ransom all believers, Consider but in brief these things.
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First, God and Christ made a compact, or a covenant together;
First, God and christ made a compact, or a Covenant together;
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God offereth Christ this (who was the second person in Trinitie) that he would become man,
God Offereth christ this (who was the second person in Trinity) that he would become man,
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and in mans nature fulfill the Law, and suffer all that wrath of God that was due for the breach of this Law;
and in men nature fulfil the Law, and suffer all that wrath of God that was due for the breach of this Law;
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God promised Christ that hee should acquit and discharge all such as beleeved in him.
God promised christ that he should acquit and discharge all such as believed in him.
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Christ he agreeth to this Covenant, and undertakes it, after the Covenant was made, he came and performed it;
christ he agreeth to this Covenant, and undertakes it, After the Covenant was made, he Come and performed it;
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he became man and gave a perfect price, for the full payment of what ever was due, God abated him not a farthing, the uttermost farthing of that which beleevers were condemned to pay, hee paid it, he perfectly kept the law, he perfectly suffered the uttermost of all that wrath of God that was due to sin.
he became man and gave a perfect price, for the full payment of what ever was due, God abated him not a farthing, the uttermost farthing of that which believers were condemned to pay, he paid it, he perfectly kept the law, he perfectly suffered the uttermost of all that wrath of God that was due to since.
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And all this was done by Christ who was God, all this was done by the Second Person in Trinitie;
And all this was done by christ who was God, all this was done by the Second Person in Trinity;
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so that now the person obeying the Law of God was infinitely better, then the persons breaking the Law of God, the person that did suffer the wrath of God, was infinitely better then the persons that should have suffered the wrath of God;
so that now the person obeying the Law of God was infinitely better, then the Persons breaking the Law of God, the person that did suffer the wrath of God, was infinitely better then the Persons that should have suffered the wrath of God;
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for they were but men, but this was the very Son of God:
for they were but men, but this was the very Son of God:
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So that now God satisfieth God, God paid the ransome to God, therefore the ransome cannot but be compleat.
So that now God Satisfieth God, God paid the ransom to God, Therefore the ransom cannot but be complete.
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And thus cometh Christ by giving of himself fully paying a price to redeem from all iniquitie, all them for whom he paid it, that is, all that doe beleeve in him.
And thus comes christ by giving of himself Fully paying a price to Redeem from all iniquity, all them for whom he paid it, that is, all that do believe in him.
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It is in this case, as if a man were in prison for a great deal of monie,
It is in this case, as if a man were in prison for a great deal of money,
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and a friend of that mans should agree with his creditor, that upon condition he would discharge the man,
and a friend of that men should agree with his creditor, that upon condition he would discharge the man,
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and let him out of prison he would pay him the full debt;
and let him out of prison he would pay him the full debt;
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If the creditour accept of this offer, and the partie perform the condition, the poor man is acquitted and discharged.
If the creditor accept of this offer, and the party perform the condition, the poor man is acquitted and discharged.
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Even thus it is, God the Father and the Lord Jesus Christ agreed, that upon Christs paying of all that which was due to God from all those for whom he paid it, they should be discharged, Christ he did it,
Even thus it is, God the Father and the Lord jesus christ agreed, that upon Christ paying of all that which was due to God from all those for whom he paid it, they should be discharged, christ he did it,
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and so they are set free.
and so they Are Set free.
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Thus you see how it cometh to passe, that Christ by giving himself, hath set free all beleevers from all iniquitie.
Thus you see how it comes to pass, that christ by giving himself, hath Set free all believers from all iniquity.
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Lastly, for the full clearing of this point, consider the reasons why Christ should thus pay this price for beleevers,
Lastly, for the full clearing of this point, Consider the Reasons why christ should thus pay this price for believers,
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why Christ should give himself to redeem beleevers from all iniquitie. There are two reasons of it.
why christ should give himself to Redeem believers from all iniquity. There Are two Reasons of it.
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The one in respect of God, the other in respect of beleevers. First, In respect of God:
The one in respect of God, the other in respect of believers. First, In respect of God:
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Christs love to God made him doe it. Beleevers they are the elect and chosen of God, chosen by him to a kingdom.
Christ love to God made him do it. Believers they Are the elect and chosen of God, chosen by him to a Kingdom.
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Now to the end they might come to the kingdom to which God hath chosen them, they must be redeemed from Iniquitie;
Now to the end they might come to the Kingdom to which God hath chosen them, they must be redeemed from Iniquity;
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they cannot redeem themselves, therefore they must lie there:
they cannot Redeem themselves, Therefore they must lie there:
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Christ out of love to God the Father, that he might bring to happines, those whom God hath chosen to happines, he offereth himself and undertakes the work.
christ out of love to God the Father, that he might bring to happiness, those whom God hath chosen to happiness, he Offereth himself and undertakes the work.
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This is that you have in Hebr. 10. 5, 6, 7, 8. the Apostle there brings in Christ speaking to God the Father, When he cometh into the world, (that is,
This is that you have in Hebrew 10. 5, 6, 7, 8. the Apostle there brings in christ speaking to God the Father, When he comes into the world, (that is,
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when Christ was Incarnate,) he saith, Sacrifice and offering thou wouldst not, but a body hast thou prepared me;
when christ was Incarnate,) he Says, Sacrifice and offering thou Wouldst not, but a body hast thou prepared me;
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In burnt offerings and sacrifices for sin, thou hast no pleasure, Then said I, lo I come (in the volume of thy book, it is written of me) to doe thy will O God. In burned offerings and Sacrifices for since, thou hast no pleasure, Then said I, lo I come (in the volume of thy book, it is written of me) to doe thy will Oh God.
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God had appointed Christ to ransome beleevers, Christ knowing it to be Gods will, out of his love to God, willingly offereth himself to doe it,
God had appointed christ to ransom believers, christ knowing it to be God's will, out of his love to God, willingly Offereth himself to do it,
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so that here is the first reason in obedence to God, out of love to God, that he might deliver his elect,
so that Here is the First reason in Obedience to God, out of love to God, that he might deliver his elect,
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and bring them to that happiness to which God hath chosen them, he giveth himself to redeem them from all iniquitie.
and bring them to that happiness to which God hath chosen them, he gives himself to Redeem them from all iniquity.
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The second reason is, From Christs love to beleevers. Beleevers as they were the chosen of God, so they were the chosen of Christ.
The second reason is, From Christ love to believers. Believers as they were the chosen of God, so they were the chosen of christ.
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The Lord Christ had a speciall affection to beleevers upon three grounds.
The Lord christ had a special affection to believers upon three grounds.
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First, Because they were Gods chosen, and Christ loving God, could not chuse but love them.
First, Because they were God's chosen, and christ loving God, could not choose but love them.
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Secondly, because they were his own chosen, for he hath chosen them as well as God the Father.
Secondly, Because they were his own chosen, for he hath chosen them as well as God the Father.
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Thirdly, Because by God the Father they were given to him, as hee himself saith, John 17.6. Thine they were, and thou gavest them me.
Thirdly, Because by God the Father they were given to him, as he himself Says, John 17.6. Thine they were, and thou Gavest them me.
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Upon these three grounds Christ loveth beleevers, now loving of them, Christ could not but pitty them in their miserie,
Upon these three grounds christ loves believers, now loving of them, christ could not but pity them in their misery,
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therefore having it in his power, he setteth himself to bring them out, and so giveth himself a ransome to redeem them from all iniquitie;
Therefore having it in his power, he sets himself to bring them out, and so gives himself a ransom to Redeem them from all iniquity;
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so you have it Eph. 5.25. Husbands love your wives, as Christ loved his Church, and gave himself for it;
so you have it Ephesians 5.25. Husbands love your wives, as christ loved his Church, and gave himself for it;
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by the Church is meant the company of beleevers, his love to them is said to be the cause of his giving himself for them.
by the Church is meant the company of believers, his love to them is said to be the cause of his giving himself for them.
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Thus by these things you have seen the Doctrine cleared and opened, That Christ gave himself for that end, that he might become a ransome,
Thus by these things you have seen the Doctrine cleared and opened, That christ gave himself for that end, that he might become a ransom,
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and set free beleevers from all iniquitie, from the transgression of the Law, and from the guilt of that transgression,
and Set free believers from all iniquity, from the Transgression of the Law, and from the guilt of that Transgression,
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and from the punshment that belonged to that guilt.
and from the Punishment that belonged to that guilt.
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To make now some Use of this Point, and so to conclude, This Doctrine my brethren, is wonderfull sweet and usefull,
To make now Some Use of this Point, and so to conclude, This Doctrine my brothers, is wonderful sweet and useful,
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and therefore I have been somewhat the longer, in the proving and explaining thereof. It serveth both for Consolation, Exhortation, and Instruction.
and Therefore I have been somewhat the longer, in the proving and explaining thereof. It serves both for Consolation, Exhortation, and Instruction.
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First of all, here is wonderfull sweet consolation to all you that are beleevers, you that have a faith purifying your hearts, a faith working by love, a faith as a brestplate, which preserveth in you a conjugall affection to Christ from all the aduldulteties of the world, flesh, and Devill;
First of all, Here is wonderful sweet consolation to all you that Are believers, you that have a faith purifying your hearts, a faith working by love, a faith as a breastplate, which Preserveth in you a conjugal affection to christ from all the aduldulteties of the world, Flesh, and devil;
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you that have a faith overcomming the world, to you I speak, you are those happy ones for whom Christ gave himself, to redeem you from all iniquitie, to redeem you from the power of sin, from the guilt of sin, from the punishment of sin.
you that have a faith overcoming the world, to you I speak, you Are those happy ones for whom christ gave himself, to Redeem you from all iniquity, to Redeem you from the power of since, from the guilt of since, from the punishment of since.
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Be therefore of good comfort, thou that art a beleever, thou shalt certainly be delivered from all iniquitie.
Be Therefore of good Comfort, thou that art a believer, thou shalt Certainly be Delivered from all iniquity.
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Hath Christ given himself for this end, and is not attainable? It were folly in Christ to give himself for an end which is not attainable;
Hath christ given himself for this end, and is not attainable? It were folly in christ to give himself for an end which is not attainable;
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No my brethren, hath Christ given himself for it, and shall it not be done? If this be the end for which Christ gave himself,
No my brothers, hath christ given himself for it, and shall it not be done? If this be the end for which christ gave himself,
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then either this end is made good, or else Christ is disappointed of his end.
then either this end is made good, or Else christ is disappointed of his end.
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Is it possible (thinkst thou) for Christ to redeem thee from all iniquitie? Oh yes, Christ hath made the world, he hath conquered hell, the Devill,
Is it possible (Thinkest thou) for christ to Redeem thee from all iniquity? O yes, christ hath made the world, he hath conquered hell, the devil,
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and the grave, therefore Christ can doe this.
and the grave, Therefore christ can do this.
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If it be possible for Christ to doe it, then Christ will doe it, for it was the very end why he gave himself.
If it be possible for christ to do it, then christ will do it, for it was the very end why he gave himself.
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Doest thou think Christ hath been at so much cost and pains, that he hath coveted thy redemption so strongly, that he hath not spared himself,
Dost thou think christ hath been At so much cost and pains, that he hath coveted thy redemption so strongly, that he hath not spared himself,
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but given himself for this end, to redeem thee from all iniquitie, and will not Christ effect it? Oh consider it,
but given himself for this end, to Redeem thee from all iniquity, and will not christ Effect it? O Consider it,
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and be assured of it, seeing it is the very end for which Christ gave himself, the thing shall be done.
and be assured of it, seeing it is the very end for which christ gave himself, the thing shall be done.
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Thou that art a beleever, thou art alreadie redeemed in a great measure from all iniquitie, thou art redeemed from the power and dominion of sin, thou art no longer a servant of sin, thou art now a servant of righteousnesse:
Thou that art a believer, thou art already redeemed in a great measure from all iniquity, thou art redeemed from the power and dominion of since, thou art no longer a servant of since, thou art now a servant of righteousness:
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thou art already redeemed from the guilt of all sin, there is no sin God will ever charge upon thee to thy condemnation;
thou art already redeemed from the guilt of all since, there is no since God will ever charge upon thee to thy condemnation;
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thou art already delivered from the punishment belonging to sin:
thou art already Delivered from the punishment belonging to since:
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Oh take comfort in that redemption thou already hast and rejoyce under hope in that which is to come;
O take Comfort in that redemption thou already haste and rejoice under hope in that which is to come;
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the time is coming and shall assuredly be, when thou shalt be perfectly redeemed from all iniquitie.
the time is coming and shall assuredly be, when thou shalt be perfectly redeemed from all iniquity.
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Thou art now freed from the power of sin, the time is coming in which thou shalt be freed from the presence of sin.
Thou art now freed from the power of since, the time is coming in which thou shalt be freed from the presence of since.
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The Lord Christ he hath now so ordered it, that God in his justice is tyed to deliver thee from all iniquitie,
The Lord christ he hath now so ordered it, that God in his Justice is tied to deliver thee from all iniquity,
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for he hath paid the price, therefore God must set thee free.
for he hath paid the price, Therefore God must Set thee free.
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God covenanted with Christ that if he would pay the full price for the redemption of beleevers they should be discharged? Christ hath paid the price, God must be unjust,
God covenanted with christ that if he would pay the full price for the redemption of believers they should be discharged? christ hath paid the price, God must be unjust,
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or else hee must set thee free from all iniquitie. Oh comfort thy self therefore with this.
or Else he must Set thee free from all iniquity. O Comfort thy self Therefore with this.
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What Moses once said to the children of Israel, I may speak to thee that art a beleever, Exod. 14 13. Moses said to the people, Fear not, stand still, see the salvation of the Lord, which he will shew you this day, What is that? For the Egyptians whom you have seen to day, you shall see them again no more for ever.
What Moses once said to the children of Israel, I may speak to thee that art a believer, Exod 14 13. Moses said to the people, fear not, stand still, see the salvation of the Lord, which he will show you this day, What is that? For the egyptians whom you have seen to day, you shall see them again no more for ever.
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This was typicall, this was a type of Christs redeeming thee that art a beleever from all iniquitie:
This was typical, this was a type of Christ redeeming thee that art a believer from all iniquity:
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I say therefore to thee, stand still, and fear not, be not afraid of any thing;
I say Therefore to thee, stand still, and Fear not, be not afraid of any thing;
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art thou invirond round about with iniquities, as they were with the Egyptians, fear not, stand still, be but patient a little, soon shall •he time come wherein thou shalt see the salvation of the Lord;
art thou environed round about with iniquities, as they were with the egyptians, Fear not, stand still, be but patient a little, soon shall •he time come wherein thou shalt see the salvation of the Lord;
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for thine Iniquities whom thou now seest, thou shalt fee them again no more for ever.
for thine Iniquities whom thou now See, thou shalt fee them again no more for ever.
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This is the very end of Christs dying, therefore this end shall be made good: Oh let us rejoyce together in the redemption of the Lord Jesus Christ.
This is the very end of Christ dying, Therefore this end shall be made good: O let us rejoice together in the redemption of the Lord jesus christ.
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How would it glad our soul, if we were vassalized to the Turk, or slaves to the Moors to be redeemed from that vassalage and slaverie? If we were to be imprisoned but all our life time for a debt which we could never pay,
How would it glad our soul, if we were vassalized to the Turk, or slaves to the Moors to be redeemed from that vassalage and slavery? If we were to be imprisoned but all our life time for a debt which we could never pay,
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how would it rejoyce our soul, if a friend should come and pay our ransome,
how would it rejoice our soul, if a friend should come and pay our ransom,
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and discharge our debt, and set us free? Behold here, my brethren, a greater redemption wrought for thee by Christ;
and discharge our debt, and Set us free? Behold Here, my brothers, a greater redemption wrought for thee by christ;
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thou art redeemed from under all iniquitie, not with a temporarie redemption;
thou art redeemed from under all iniquity, not with a temporary redemption;
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thou mayest be redeemed in thy body from a slave, and taken captive again the next yeer;
thou Mayest be redeemed in thy body from a slave, and taken captive again the next year;
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thou mayest be redeemed out of prison for debt, and brought in again soon after;
thou Mayest be redeemed out of prison for debt, and brought in again soon After;
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but the redemption thou hast by Christ, it is an eternall redemption, as it is called, Heb. 9.12. an universall redemption, it is from all iniquitie, and it is for ever.
but the redemption thou hast by christ, it is an Eternal redemption, as it is called, Hebrew 9.12. an universal redemption, it is from all iniquity, and it is for ever.
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Here is the first Use, Admirable consolation to all beleevers, you that are not sensible of this comfort are not beleevers.
Here is the First Use, Admirable consolation to all believers, you that Are not sensible of this Comfort Are not believers.
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Christ hath given himself for this end to redeem us from all iniquitie, therefore assuredly his end shall be effected, all beleevers shall be freed from all iniquitie.
christ hath given himself for this end to Redeem us from all iniquity, Therefore assuredly his end shall be effected, all believers shall be freed from all iniquity.
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The Second Use is for Exhortation: Is this the end why Christ gave himself, to redeem us from all iniquitie;
The Second Use is for Exhortation: Is this the end why christ gave himself, to Redeem us from all iniquity;
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then let us that are beleevers, be exhorted to these two things. First of all, let us be afraid of coming under any Iniquitie.
then let us that Are believers, be exhorted to these two things. First of all, let us be afraid of coming under any Iniquity.
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The Lord Christ did so much desire our redemption from all iniquitie, That he gave himself for that end;
The Lord christ did so much desire our redemption from all iniquity, That he gave himself for that end;
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Oh then let us bee afraid of being again brought under the power of any iniquitie.
O then let us be afraid of being again brought under the power of any iniquity.
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Hath Christ so much desired our freedome from Iniquitie, as that he gave himself for that end,
Hath christ so much desired our freedom from Iniquity, as that he gave himself for that end,
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and shall not we have a care, that Christ may have his desire, in keeping our selves free from iniquitie? Suppose a Father had been content to redeem his son out of prison (wherein he was perpetually to lie for debt) to sell all that he had,
and shall not we have a care, that christ may have his desire, in keeping our selves free from iniquity? Suppose a Father had been content to Redeem his son out of prison (wherein he was perpetually to lie for debt) to fell all that he had,
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and to strip himself of all his estate to set his son free;
and to strip himself of all his estate to Set his son free;
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should we not cry out of that son, that should after that he was redeemed so costly by his father, again turn Prodigall? It is as grosse a thing (my brethren) for us that are redeemed by Christ with so costly a Redemption,
should we not cry out of that son, that should After that he was redeemed so costly by his father, again turn Prodigal? It is as gross a thing (my brothers) for us that Are redeemed by christ with so costly a Redemption,
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as is even the giving of himself, to rush again under the power of that iniquitie, from which to redeem us, Christ hath given himself.
as is even the giving of himself, to rush again under the power of that iniquity, from which to Redeem us, christ hath given himself.
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Suppose a father should so love a son, as that for the curing, and freeing of him from a disease, he should shed his own hearts bloud;
Suppose a father should so love a son, as that for the curing, and freeing of him from a disease, he should shed his own hearts blood;
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should we not judge it abhominable for that son presently to run again into the infection of the same disease,
should we not judge it abominable for that son presently to run again into the infection of the same disease,
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when as his father with so much love and cost, even his own life had procured his freedome from the disease? I beseech you consider it, the Lord Jesus Christ hath therefore given himself to be a man, to obey the Law, to suffer the wrath of God,
when as his father with so much love and cost, even his own life had procured his freedom from the disease? I beseech you Consider it, the Lord jesus christ hath Therefore given himself to be a man, to obey the Law, to suffer the wrath of God,
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and to die, that we might be redeemed from iniquitie;
and to die, that we might be redeemed from iniquity;
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Oh therefore let us ever be fearful of coming under iniquitie any more, let us not suffer our selves to be defiled with that sin, from which to deliver us, Christ hath given himself.
O Therefore let us ever be fearful of coming under iniquity any more, let us not suffer our selves to be defiled with that since, from which to deliver us, christ hath given himself.
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Certainly if any argument in the world would perswade people not to given way to sin,
Certainly if any argument in the world would persuade people not to given Way to since,
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but to deny ungodliness, and worldly lusts, and to live soberly, and righteously in this present world, this will doe it.
but to deny ungodliness, and worldly Lustiest, and to live soberly, and righteously in this present world, this will do it.
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When therefore thou art tempted to commit a sin, reason thus with thy self. Now that I am tempted to sin, here is presented to me, pleasure, or honour,
When Therefore thou art tempted to commit a since, reason thus with thy self. Now that I am tempted to since, Here is presented to me, pleasure, or honour,
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or profit, or escape from trouble, and if I will commit the sin, I shall attain many of these;
or profit, or escape from trouble, and if I will commit the since, I shall attain many of these;
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but let me remember, that to the end I might bee brought out of sin, Christ gave himself: Is not Christ more worth than profit? more worth than pleasure? of more worth then my life? why then to save my self from danger,
but let me Remember, that to the end I might be brought out of since, christ gave himself: Is not christ more worth than profit? more worth than pleasure? of more worth then my life? why then to save my self from danger,
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or to gain profit, or pleasure, or honours, should I rush into a sinne, out of which, Christ to pluck me, hath given himself.
or to gain profit, or pleasure, or honours, should I rush into a sin, out of which, christ to pluck me, hath given himself.
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Consider of it, for this I assure you, that there are none whom Christ hath redeemed from Iniquitie,
Consider of it, for this I assure you, that there Are none whom christ hath redeemed from Iniquity,
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but he doth put into them such a spirit, that they shall for ever after bee carefull to keep themselves from iniquitie.
but he does put into them such a Spirit, that they shall for ever After be careful to keep themselves from iniquity.
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The Lord Christ would not bee at so great cost to give himself for an end that should be frustrate, he hath bought our redemption with the price of himself,
The Lord christ would not be At so great cost to give himself for an end that should be frustrate, he hath bought our redemption with the price of himself,
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therefore he will make it sure that it shall be effected.
Therefore he will make it sure that it shall be effected.
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If therefore you find your hearts bold to run into any sin, and ready to put your selves into all iniquitie, you are not those that are redeemed by Christ.
If Therefore you find your hearts bold to run into any since, and ready to put your selves into all iniquity, you Are not those that Are redeemed by christ.
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Consider for the proof of this, these places, James 1.27.
Consider for the proof of this, these places, James 1.27.
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Pure religion and undefiled before God and the Father is this, to visit the fatherlesse and widowes in their affliction, Pure Religion and undefiled before God and the Father is this, to visit the fatherless and Widows in their affliction,
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and to keep himself unspotted from the world. and to keep himself unspotted from the world.
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Observe it, where there is a true Religion, there men keep themselves from the spots of the world.
Observe it, where there is a true Religion, there men keep themselves from the spots of the world.
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And you shall finde this also excellently and plainly laid down in 1 John 3. from the 6. verse to the 11. Whosoever abideth in him (that is, in Christ) sinneth not, whosoever sinneth hath not seen him, neither known him;
And you shall find this also excellently and plainly laid down in 1 John 3. from the 6. verse to the 11. Whosoever Abideth in him (that is, in christ) Sinneth not, whosoever Sinneth hath not seen him, neither known him;
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Little children, let no man deceive you, he that doth righteousnesse is righteous, but in v. 8. He that committeth sin, is of the devill. Little children, let no man deceive you, he that does righteousness is righteous, but in v. 8. He that Committeth since, is of the Devil.
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Observe these Phrases of the Scripture:
Observe these Phrases of the Scripture:
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And in v. 9. Whosoever is born of God, doth not commit sin, for his seed remaineth in him,
And in v. 9. Whosoever is born of God, does not commit since, for his seed remains in him,
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and be cannot sin, because he is born of God: and be cannot since, Because he is born of God:
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And in v. 10. In this the children of God are manifest, and the children of the devill, whosoever doth not righteousnesse, is not of God.
And in v. 10. In this the children of God Are manifest, and the children of the Devil, whosoever does not righteousness, is not of God.
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In few words, here is a plain tryall who are Gods, and who are the Devils children;
In few words, Here is a plain trial who Are God's, and who Are the Devils children;
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whoever sinneth, whoever doth not righteousnesse is of the Devill, is not of God:
whoever Sinneth, whoever does not righteousness is of the devil, is not of God:
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Take notice of it, I beseech you, they are the very words of the Spirit of God.
Take notice of it, I beseech you, they Are the very words of the Spirit of God.
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And to this you may adde that in the fifth Chapter of the same Epistle of John v. 18. We know that whosoever is born of God sinneth not,
And to this you may add that in the fifth Chapter of the same Epistle of John v. 18. We know that whosoever is born of God Sinneth not,
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but he that is begotten of God, keepeth himself, and that wicked one toucheth him not. but he that is begotten of God, Keepeth himself, and that wicked one touches him not.
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All these places plainly prove, That whosoever Christ hath redeemed from under iniquitie, he so works with them, that they shall never return to iniquitie again;
All these places plainly prove, That whosoever christ hath redeemed from under iniquity, he so works with them, that they shall never return to iniquity again;
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for Christ gave himself to free them from it, and he will never buy a thing at so costly a rate but it shall be done.
for christ gave himself to free them from it, and he will never buy a thing At so costly a rate but it shall be done.
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Not, but that they that are redeemed, sin;
Not, but that they that Are redeemed, since;
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but the meaning is, They never commit sin with a full consent, they never again come under the power and reign of sin;
but the meaning is, They never commit since with a full consent, they never again come under the power and Reign of since;
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sin they doe, but it is out of infirmitie, it is not with purpose of heart, it is not with deliberation, it is not with delight;
since they do, but it is out of infirmity, it is not with purpose of heart, it is not with deliberation, it is not with delight;
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when ever they sin they doe that which they hate, and they commit that which they hate,
when ever they sin they do that which they hate, and they commit that which they hate,
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and they commit that which they are ashamed of. This is the meaning of these Scriptures.
and they commit that which they Are ashamed of. This is the meaning of these Scriptures.
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Therefore I say, be exhorted, seeing Christ hath so dearly bought your redemption from all iniquitie;
Therefore I say, be exhorted, seeing christ hath so dearly bought your redemption from all iniquity;
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Oh in the name of Christ be exhorted, neither for pleasure, nor for honour, nor for fear,
O in the name of christ be exhorted, neither for pleasure, nor for honour, nor for Fear,
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neither to please your selves, nor the world, nor your friends, never be brought under any iniquitie,
neither to please your selves, nor the world, nor your Friends, never be brought under any iniquity,
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for Christ gave himself for this end, to redeem us from all iniquitie.
for christ gave himself for this end, to Redeem us from all iniquity.
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This is the first exhortation, to exhort us to take heed of coming under any iniquitie, seeing to redeem us from it, Christ gave himself.
This is the First exhortation, to exhort us to take heed of coming under any iniquity, seeing to Redeem us from it, christ gave himself.
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The second Exhortation is, to exhort us to labour every day more and more to get from under that iniquitie under which we are.
The second Exhortation is, to exhort us to labour every day more and more to get from under that iniquity under which we Are.
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The former Exhortation exhorted us to keep our selves from coming under that from which we are gotten;
The former Exhortation exhorted us to keep our selves from coming under that from which we Are got;
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this is to exhort us, to labour every day more and more to get from under that iniquitie, under which we are:
this is to exhort us, to labour every day more and more to get from under that iniquity, under which we Are:
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For did Christ give himself for this end, Oh then let us never give over till we are gotten from under all iniquitie.
For did christ give himself for this end, O then let us never give over till we Are got from under all iniquity.
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What end can we better aim at, then Christ aimed at, the redeeming us from all iniquitie? let us also aim at this, to redeem our selves from all iniquitie.
What end can we better aim At, then christ aimed At, the redeeming us from all iniquity? let us also aim At this, to Redeem our selves from all iniquity.
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Indeed it is true, in the point of satisfaction, and in the point of paying the ransome, we can do nothing, Christ doth all,
Indeed it is true, in the point of satisfaction, and in the point of paying the ransom, we can do nothing, christ does all,
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but yet this I must tell you, that in the point of deliverie of our selves from under iniquitie, we must doe a great deal.
but yet this I must tell you, that in the point of delivery of our selves from under iniquity, we must do a great deal.
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Christ giveth us right to come out from under all iniquitie, but Christ requireth that we our selves should bring our selves from under iniquitie.
christ gives us right to come out from under all iniquity, but christ requires that we our selves should bring our selves from under iniquity.
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It is true indeed, we cannot doe it, but by Christ, it is the grace of Christ, the power of Christ, the spirit of Christ that doth help us to get our selves from under iniquitie;
It is true indeed, we cannot do it, but by christ, it is the grace of christ, the power of christ, the Spirit of christ that does help us to get our selves from under iniquity;
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yet notwithstanding we must labour to get our selves from under it, and Christ will help us.
yet notwithstanding we must labour to get our selves from under it, and christ will help us.
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For this I might quote many places, but for fear of being too long, I will content my self with that in 2 Cor. 7.1. Having therefore these promises, doarly beloved, let us cleanse our selves from all filthiness of flesh and spirit, perfecting holiness in the fear of God.
For this I might quote many places, but for Fear of being too long, I will content my self with that in 2 Cor. 7.1. Having Therefore these promises, doarly Beloved, let us cleanse our selves from all filthiness of Flesh and Spirit, perfecting holiness in the Fear of God.
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Observe the Phrase, the Apostle doth not say be cleansed, but let us cleanse our selves from all filthinesse of flesh and spirit.
Observe the Phrase, the Apostle does not say be cleansed, but let us cleanse our selves from all filthiness of Flesh and Spirit.
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But some might say, we are cleansed already, Christ hath cleansed us. Yea saith the Apostle in part, but we must perfect this holiness;
But Some might say, we Are cleansed already, christ hath cleansed us. Yea Says the Apostle in part, but we must perfect this holiness;
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Christ hath brought us from under iniquitie in some measure, now Christ expects we should bring our selves from under the remainders of iniquitie.
christ hath brought us from under iniquity in Some measure, now christ expects we should bring our selves from under the remainders of iniquity.
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It is in this case as it was with the people of Israel, it was the Lords power and gift that gave them possession of the land of Canaan, it was the Almightie arm of God that did it:
It is in this case as it was with the people of Israel, it was the lords power and gift that gave them possession of the land of Canaan, it was the Almighty arm of God that did it:
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Yet notwithstanding when they were in the land of Canaan, they were fain to fight for it, before the Cananites were dispossest:
Yet notwithstanding when they were in the land of Canaan, they were fain to fight for it, before the Canaanites were dispossessed:
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that was but a Type of this:
that was but a Type of this:
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It is the Lords Almighty power that hath possest us with this libertie and freedome from iniquitie,
It is the lords Almighty power that hath possessed us with this liberty and freedom from iniquity,
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but yet notwihstanding before we can come to inioy a full libertie from all iniquitie, we must fight for it,
but yet notwithstanding before we can come to enjoy a full liberty from all iniquity, we must fight for it,
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and wage the battels of the Lord.
and wage the battles of the Lord.
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And truly (my brethren) Christians are miserably guiltie of being under the power of iniquitie, much more then they might,
And truly (my brothers) Christians Are miserably guilty of being under the power of iniquity, much more then they might,
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because they are lazie, and idle, and they doe not labour to deliver themselves from under the remainders of iniquitie;
Because they Are lazy, and idle, and they do not labour to deliver themselves from under the remainders of iniquity;
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but even as it was with the Israelites, (which were but a type of beleevers) in Judg. 2.2.
but even as it was with the Israelites, (which were but a type of believers) in Judges 2.2.
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I said unto you, you shall make no league with the inhabitants of this land, you shall throw down their Altars, I said unto you, you shall make no league with the inhabitants of this land, you shall throw down their Altars,
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but you have not obeyed my voice. but you have not obeyed my voice.
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The Lord appointed the people of Israel, that they should never leave till they had rooted out the Canaanites, but they were lazie,
The Lord appointed the people of Israel, that they should never leave till they had rooted out the Canaanites, but they were lazy,
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and idle, and did not drive out so many as they might.
and idle, and did not drive out so many as they might.
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Even thus it is with most Christians, the Lord hath possest us of libertie, and yet he requireth that we should work out the remainders of iniquitie;
Even thus it is with most Christians, the Lord hath possessed us of liberty, and yet he requires that we should work out the remainders of iniquity;
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wee are generally lazie, and we make leagus with sin, and we have a secret affection to this lust,
we Are generally lazy, and we make leagus with since, and we have a secret affection to this lust,
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or to that lust, and therefore we doe not bestir our selves laboriously to expell all iniquitie.
or to that lust, and Therefore we do not Bestir our selves laboriously to expel all iniquity.
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Here is the reason that the end of Christ is no more made good unto us.
Here is the reason that the end of christ is no more made good unto us.
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Oh be now exhorted I beseech you, to fulfill the desire of Christ, it was the very end why he died, that thou shouldst be redeemed from all iniquity;
O be now exhorted I beseech you, to fulfil the desire of christ, it was the very end why he died, that thou Shouldst be redeemed from all iniquity;
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be thou like Christ, doe thou make corruption die, that thou mayest redeem thy self from all iniquitie.
be thou like christ, do thou make corruption die, that thou Mayest Redeem thy self from all iniquity.
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This is the very scope of the Apostle in this Text;
This is the very scope of the Apostle in this Text;
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he had exhorted in the beginning of the Chapter, servants to their duties, masters to theirs, old men and women to theirs;
he had exhorted in the beginning of the Chapter, Servants to their duties, Masters to theirs, old men and women to theirs;
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all to deny ungodliness and worldy lusts, and to live soberly and righteously in this present world:
all to deny ungodliness and worldy Lustiest, and to live soberly and righteously in this present world:
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Now to perswade them to this, he bringeth in this of the Text, for (saith he) Christ gave himself for this end, to redeem us from all iniquitie:
Now to persuade them to this, he brings in this of the Text, for (Says he) christ gave himself for this end, to Redeem us from all iniquity:
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As if he should say, will you not make good the end of Christ? when Christ had so much desired to redeem you from all iniquitie, that to effect it, he hath given himself:
As if he should say, will you not make good the end of christ? when christ had so much desired to Redeem you from all iniquity, that to Effect it, he hath given himself:
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what will you not bestir your selves to make good this end of Christ? Oh be exhorted to endeavour the purging away the remainders of iniquitie.
what will you not Bestir your selves to make good this end of christ? O be exhorted to endeavour the purging away the remainders of iniquity.
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We have now finished the Uses of Exhortation, we are now lastly to come to some Uses of Instruction, and so conclude.
We have now finished the Uses of Exhortation, we Are now lastly to come to Some Uses of Instruction, and so conclude.
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This Doctrine (my brethren) That Christ gave himself for this end, to redeem us from all iniquitie, it serveth for a threefold Instruction.
This Doctrine (my brothers) That christ gave himself for this end, to Redeem us from all iniquity, it serves for a threefold Instruction.
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First of all, to teach us, that there is no need of any satisfaction on our parts to appease the wrath of God,
First of all, to teach us, that there is no need of any satisfaction on our parts to appease the wrath of God,
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or deliver us from our iniquities, for Christ hath given himself to doe it;
or deliver us from our iniquities, for christ hath given himself to do it;
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therefore it is but a sillie thing to thinke that wee can come after and doe it.
Therefore it is but a silly thing to think that we can come After and do it.
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The very thing whereby men should satisfie Gods wrath, Christ hath given himself to doe it.
The very thing whereby men should satisfy God's wrath, christ hath given himself to do it.
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There is but two waies men can satisfie the justice and wrath of God: The one is, by keeping the Law:
There is but two ways men can satisfy the Justice and wrath of God: The one is, by keeping the Law:
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The other is, by suffering the wrath of God due for the breaking of the Law.
The other is, by suffering the wrath of God due for the breaking of the Law.
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To doe both these, the Lord Christ hath given himself;
To do both these, the Lord christ hath given himself;
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and if Christ have certainly done it, what need men come after to add any thing to it? The Church of Rome hath a Doctrine of Satisfaction,
and if christ have Certainly done it, what need men come After to add any thing to it? The Church of Room hath a Doctrine of Satisfaction,
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and it telleth us, That men must satisfie in this life, and after this life.
and it Telleth us, That men must satisfy in this life, and After this life.
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All this is needlesse and derogatorie to Jesus Christ, as if men should come after and adde any thing to what he hath done,
All this is needless and derogatory to jesus christ, as if men should come After and add any thing to what he hath done,
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as if the redemption of Christ were not perfect, as if Christs giving of himself were not enough to redeem us from all iniquitie.
as if the redemption of christ were not perfect, as if Christ giving of himself were not enough to Redeem us from all iniquity.
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Learn this therefore, that so you may abhor that Doctrine, and here is the first instruction.
Learn this Therefore, that so you may abhor that Doctrine, and Here is the First instruction.
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The Second is, to teach us the great bondage and slavery that iniquitie holdeth them in that are under it;
The Second is, to teach us the great bondage and slavery that iniquity holds them in that Are under it;
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for if so be that Christ gave himself to fetch beleevers out of iniquitie, then certainly it is a miserable thing to be under iniquitie.
for if so be that christ gave himself to fetch believers out of iniquity, then Certainly it is a miserable thing to be under iniquity.
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It were a silly thing that Christ should be at so much cost as to give himself to free beleevers from iniquitie,
It were a silly thing that christ should be At so much cost as to give himself to free believers from iniquity,
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if it were not a miserable thing for beleevers to be under iniquitie, the very Phrase teacheth us that it is a bondage to be under sin, he gave himself to redeem us from iniquitie,
if it were not a miserable thing for believers to be under iniquity, the very Phrase Teaches us that it is a bondage to be under since, he gave himself to Redeem us from iniquity,
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therefore to bee under iniquitie is a bondage, for redemption supposeth a slaverie.
Therefore to be under iniquity is a bondage, for redemption Supposeth a slavery.
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Oh it is a bondage indeed, and a slaverie worse then that of the Turks or Moors.
O it is a bondage indeed, and a slavery Worse then that of the Turks or Moors.
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For first, the slaverie of the Turk is but of the bodie, but the slaverie to sin is of the bodie and soul both.
For First, the slavery of the Turk is but of the body, but the slavery to since is of the body and soul both.
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The slaverie to the Turk is but to men, the slaverie to sin, is a slaverie to the Devill.
The slavery to the Turk is but to men, the slavery to sin, is a slavery to the devil.
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The slaverie to the Turk is but for a while, at the longest but for a mans life,
The slavery to the Turk is but for a while, At the longest but for a men life,
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but the slaverie to sin is for ever.
but the slavery to since is for ever.
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Again, the slaverie to the Turk, a man may be redeemed from it, by some ordinary price, by a certain sum of Gold and Silver;
Again, the slavery to the Turk, a man may be redeemed from it, by Some ordinary price, by a certain sum of Gold and Silver;
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but the slaverie to sin a man can never be freed out of that, but by the precious bloud of the Lord Jesus Christ, 1 Pet. 1.18. Yee were not redeemed from your vain conversation (redemption from sins slaverie is not attainable) by silver and gold, and corruptible things;
but the slavery to sin a man can never be freed out of that, but by the precious blood of the Lord jesus christ, 1 Pet. 1.18. Ye were not redeemed from your vain Conversation (redemption from Sins slavery is not attainable) by silver and gold, and corruptible things;
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but by the precious bloud of Christ, as of a lamb without blemish and without spot. but by the precious blood of christ, as of a lamb without blemish and without spot.
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Blood must be shed, before freedome from the slaverie from sin can be attained, and the bloud of one that is innocent,
Blood must be shed, before freedom from the slavery from since can be attained, and the blood of one that is innocent,
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and the blood of one that is the Son of God.
and the blood of one that is the Son of God.
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Oh what a slaverie is this, our of which nothing can redeem but blood, innocent blood,
O what a slavery is this, our of which nothing can Redeem but blood, innocent blood,
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even the blood of the Son of God.
even the blood of the Son of God.
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Certainly either it is an infinite miserie to be under sins slaverie, or Christ was very foolish to give such an infinite price to redeem us from it.
Certainly either it is an infinite misery to be under Sins slavery, or christ was very foolish to give such an infinite price to Redeem us from it.
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For what is it for Christ to give himself, but for Christ to give an infinite price? For is not Christ God, whom the Angels worship, who made the world? Christ gave himself to redeem people,
For what is it for christ to give himself, but for christ to give an infinite price? For is not christ God, whom the Angels worship, who made the world? christ gave himself to Redeem people,
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therefore it is an infinite miserie under which they are, or he had been infinitely unwise, to give so great a price.
Therefore it is an infinite misery under which they Are, or he had been infinitely unwise, to give so great a price.
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Learn then, That Christ gave himself to redeem from sin, therefore sin is an infinite bondage and slaverie;
Learn then, That christ gave himself to Redeem from since, Therefore since is an infinite bondage and slavery;
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give no reft therefore to your souls till you come out of it.
give not reft Therefore to your Souls till you come out of it.
vvb xx vvn av p-acp po22 n2 c-acp pn22 vvb av pp-f pn31.
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Thirdly, and lastly, Hath Christ given himself for this end? Oh then let all that are beleevers know, that is their duty to love the Lord Jesus Christ.
Thirdly, and lastly, Hath christ given himself for this end? O then let all that Are believers know, that is their duty to love the Lord jesus christ.
ord, cc ord, vhz np1 vvn px31 p-acp d n1? uh av vvb d cst vbr n2 vvi, cst vbz po32 n1 pc-acp vvi dt n1 np1 np1.
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Now I shall speak to all of you, for there is none of you but say you are beleevers, there is none of you but think that Christ gave himself for you.
Now I shall speak to all of you, for there is none of you but say you Are believers, there is none of you but think that christ gave himself for you.
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Is there any of you here present, that doe not think Christ gave himself for you? If you did not thinke so, you would despair presently.
Is there any of you Here present, that do not think christ gave himself for you? If you did not think so, you would despair presently.
vbz pc-acp d pp-f pn22 av j, cst vdb xx vvi np1 vvd px31 p-acp pn22? cs pn22 vdd xx vvi av, pn22 vmd vvi av-j.
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If you doe thinke so, see your dutie, hath Christ given himself to ransome you, oh then what a love do you owe to Christ.
If you do think so, see your duty, hath christ given himself to ransom you, o then what a love do you owe to christ.
cs pn22 vdb vvi av, vvb po22 n1, vhz np1 vvn px31 p-acp n1 pn22, uh av r-crq dt n1 vdb pn22 vvb p-acp np1.
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Consider but these particulars in Christs giving of himself for your ransome.
Consider but these particulars in Christ giving of himself for your ransom.
vvb p-acp d n2-j p-acp npg1 vvg pp-f px31 p-acp po22 n1.
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First, he hath given a great price, he hath given himself for our ransome, it is the most costly ransome, that ever friend gave to ransome a friend:
First, he hath given a great price, he hath given himself for our ransom, it is the most costly ransom, that ever friend gave to ransom a friend:
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Many men have given money, but Christ hath given himself to redeem you. Secondly, It is a perfect ransome, he hath redeemed you from all iniquitie.
Many men have given money, but christ hath given himself to Redeem you. Secondly, It is a perfect ransom, he hath redeemed you from all iniquity.
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Thirdly, It is a perpetuall ransome, he hath for ever redeemed you. Fourthly, It is an undeserved ransome.
Thirdly, It is a perpetual ransom, he hath for ever redeemed you. Fourthly, It is an undeserved ransom.
ord, pn31 vbz dt j n1, pns31 vhz p-acp av vvn pn22. ord, pn31 vbz dt j n1.
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What did you deserve when Christ gave himself to ransome you from sin? you were enemies to Christ, you hated him, you persecuted him, you rejected him.
What did you deserve when christ gave himself to ransom you from since? you were enemies to christ, you hated him, you persecuted him, you rejected him.
q-crq vdd pn22 vvi c-crq np1 vvd px31 p-acp n1 pn22 p-acp n1? pn22 vbdr n2 p-acp np1, pn22 vvd pno31, pn22 vvn pno31, pn22 vvd pno31.
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There is no nation in the world so bitter an enemie to our nation, as you were to Christ when he gave himself to ransome you.
There is no Nation in the world so bitter an enemy to our Nation, as you were to christ when he gave himself to ransom you.
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On then behold a costly ransome, a perfect ransome, a perpetuall ransome, an underserved ransome!
On then behold a costly ransom, a perfect ransom, a perpetual ransom, an underserved ransom!
p-acp av vvi dt j n1, dt j n1, dt j n1, dt j-vvn n1!
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What doth this deserve but wonderfull love at your hands? If there were a man that were to lie in prison all his life long for debt,
What does this deserve but wonderful love At your hands? If there were a man that were to lie in prison all his life long for debt,
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and one should come to him that he never knew, of whom hee never deserved any kindnesse;
and one should come to him that he never knew, of whom he never deserved any kindness;
cc pi vmd vvi p-acp pno31 cst pns31 av-x vvd, pp-f ro-crq pns31 av-x vvd d n1;
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if this man should set him free, how would he love that man? and truly, there were great cause that he should.
if this man should Set him free, how would he love that man? and truly, there were great cause that he should.
cs d n1 vmd vvi pno31 j, q-crq vmd pns31 vvi d n1? cc av-j, pc-acp vbdr j n1 cst pns31 vmd.
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Suppose a man were a slave to the Turk, and there for ought he knew he was to spend all his dayes in that drudgerie,
Suppose a man were a slave to the Turk, and there for ought he knew he was to spend all his days in that drudgery,
vvb dt n1 vbdr dt n1 p-acp dt np1, cc a-acp p-acp pi pns31 vvd pns31 vbds pc-acp vvi d po31 n2 p-acp d n1,
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and a man comes and payes an exceeding great ransome even as much every farthing as is desired;
and a man comes and pays an exceeding great ransom even as much every farthing as is desired;
cc dt n1 vvz cc vvz dt j-vvg j n1 av p-acp d d n1 c-acp vbz vvn;
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would that man that is thus redeemed thinke it too much to be a servant to him that set him free? No surely, I remember what the men of Israel said once to Gideon, Judg. 8.22. Rule thou over us, both thou and thy son, and thy sons son, for thou hast delivered us out of the hand of Midian.
would that man that is thus redeemed think it too much to be a servant to him that Set him free? No surely, I Remember what the men of Israel said once to gideon, Judges 8.22. Rule thou over us, both thou and thy son, and thy Sons son, for thou hast Delivered us out of the hand of Midian.
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Because he had delivered them, they give their Crown and Scepter to him, and to his posteritie for divers generations, and Gideon deserved it.
Because he had Delivered them, they give their Crown and Sceptre to him, and to his posterity for diverse generations, and gideon deserved it.
c-acp pns31 vhd vvn pno32, pns32 vvb po32 n1 cc n1 p-acp pno31, cc p-acp po31 n1 p-acp j n2, cc np1 vvd pn31.
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These persons shall rise up in judgement against you that will not love the Lord Jesus Christ.
These Persons shall rise up in judgement against you that will not love the Lord jesus christ.
np1 n2 vmb vvi a-acp p-acp n1 p-acp pn22 cst vmb xx vvi dt n1 np1 np1.
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Never did any Creditor, never did any redeemer that ransomed a slave from drudgerie, never did this Gide on doe half so much for them,
Never did any Creditor, never did any redeemer that ransomed a slave from drudgery, never did this Gide on do half so much for them,
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as Christ hath done for you.
as christ hath done for you.
c-acp np1 vhz vdn p-acp pn22.
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They did not give themselves, Christ hath given himself, and that to redeem you from iniquitie,
They did not give themselves, christ hath given himself, and that to Redeem you from iniquity,
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therefore as the work is of infinite worth, so your love should be abundant.
Therefore as the work is of infinite worth, so your love should be abundant.
av c-acp dt n1 vbz pp-f j n1, av po22 n1 vmd vbi j.
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Oh love Christ therefore above all, above your sins, above the world, above your friends, above your liberties, above your goods, above your lives,
O love christ Therefore above all, above your Sins, above the world, above your Friends, above your Liberties, above your goods, above your lives,
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for he hath loved you above his life, he hath given himself to redeem you from all iniquitie.
for he hath loved you above his life, he hath given himself to Redeem you from all iniquity.
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let it be said of you as the Apostle speaks of those beleevers in 1 Pet. 1.8.
let it be said of you as the Apostle speaks of those believers in 1 Pet. 1.8.
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Whom though yee see not, yet yee love, though you see not Jesus Christ yet love him,Whom though ye see not, yet ye love, though you see not jesus christ yet love him,
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for he hath done these things for you.
for he hath done these things for you.
c-acp pns31 vhz vdn d n2 c-acp pn22.
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But how shall you be assured that you are in the number of them for whom Christ gave himself to redeem from all iniquitie?
But how shall you be assured that you Are in the number of them for whom christ gave himself to Redeem from all iniquity?
cc-acp q-crq vmb pn22 vbi vvn cst pn22 vbr p-acp dt n1 pp-f pno32 p-acp ro-crq np1 vvd px31 pc-acp vvi p-acp d n1?
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If you finde your souls to love the Lord Christ above all things;
If you find your Souls to love the Lord christ above all things;
cs pn22 vvb po22 n2 pc-acp vvi dt n1 np1 p-acp d n2;
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but on the other side, if you doe not finde your hearts loving Christ above all things,
but on the other side, if you do not find your hearts loving christ above all things,
cc-acp p-acp dt j-jn n1, cs pn22 vdb xx vvi po22 n2 vvg np1 p-acp d n2,
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if you cannot say of Christ as the Church in the Canticles, Oh thou whom my soul loveth, if you cannot say that Christ hath more room in your affection, that there is more inlargement of heart toward him,
if you cannot say of christ as the Church in the Canticles, O thou whom my soul loves, if you cannot say that christ hath more room in your affection, that there is more enlargement of heart towards him,
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then to any thing else in the world, then you are not yet in the number of them for whom Christ gave himself to redeem them from all iniquitie:
then to any thing Else in the world, then you Are not yet in the number of them for whom christ gave himself to Redeem them from all iniquity:
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Therefore, I beseech you, quicken up your hearts towards Christ.
Therefore, I beseech you, quicken up your hearts towards christ.
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Why doth Iniquitie so abound now, and the love of so many waxe cold? Surely, you have forgotten your selves, have not you forgotten what Christ hath done? how else could your affections be so little,
Why does Iniquity so abound now, and the love of so many wax cold? Surely, you have forgotten your selves, have not you forgotten what christ hath done? how Else could your affections be so little,
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so cold towards him? Remember what I have opened now unto you, Christ gave himself to be a man, to obey the Law, to suffer the wrath of God and man,
so cold towards him? remember what I have opened now unto you, christ gave himself to be a man, to obey the Law, to suffer the wrath of God and man,
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and that for this end, to redeem you from all iniquitie, therefore love you the Lord Jesus, according as he doth deserve.
and that for this end, to Redeem you from all iniquity, Therefore love you the Lord jesus, according as he does deserve.
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And thus much shall serve for the first end, Why Christ gave himself for beleevers: That end which concerns beleevers themselves, Viz. That he might redeem them from all iniquitie:
And thus much shall serve for the First end, Why christ gave himself for believers: That end which concerns believers themselves, Viz. That he might Redeem them from all iniquity:
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The Second remaineth, and that is that which concernes himself. But so much for this Time. (⁂)
The Second remains, and that is that which concerns himself. But so much for this Time. (⁂)
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The Blessed Inhabitant: OR, The Benefit of Christs being in Beleevers. SERMON II. ROM. 8.10. If Christ be in you, the body is dead, because of sin;
The Blessed Inhabitant: OR, The Benefit of Christ being in Believers. SERMON II ROM. 8.10. If christ be in you, the body is dead, Because of since;
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but the Spirit is life, because of righteousnesse.
but the Spirit is life, Because of righteousness.
cc-acp dt n1 vbz n1, c-acp pp-f n1.
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THe Apostle Saint Paul having in the first verse of this present Chapter, in the very first words of the Verse set down the blessed Priviledges of all true beleevers, such as are regenerated and are in Christ, he doth afterwards in many Verses lay down the Signs and Tryals, whereby he doth discover who they bee that are in that blessed condition,
THe Apostle Saint Paul having in the First verse of this present Chapter, in the very First words of the Verse Set down the blessed Privileges of all true believers, such as Are regenerated and Are in christ, he does afterwards in many Verses lay down the Signs and Trials, whereby he does discover who they be that Are in that blessed condition,
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and who they bee that are not:
and who they be that Are not:
cc r-crq pns32 vbb cst vbr xx:
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And amongst others (not to stand upon the Coherence, it not being necessary for the understanding of this Verse) he doth in the words of the Text, lay down certain cleer Signs and Tryals, whereby people may know whether they are regenerated by Christ,
And among Others (not to stand upon the Coherence, it not being necessary for the understanding of this Verse) he does in the words of the Text, lay down certain clear Signs and Trials, whereby people may know whither they Are regenerated by christ,
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and so justified, yea or no;
and so justified, yea or no;
cc av vvn, uh cc uh-dx;
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And that is the Scope and Sum of this Verse, If Christ be in you, the body is dead, because of sin;
And that is the Scope and Sum of this Verse, If christ be in you, the body is dead, Because of since;
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but the Spirit is life, because of righteousnesse. In the Verse then you have these two things considerable:but the Spirit is life, Because of righteousness. In the Verse then you have these two things considerable:
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First, the state and condition of all justified persons; Christ is in them: in the first words, If Christ be in you.
First, the state and condition of all justified Persons; christ is in them: in the First words, If christ be in you.
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Secondly, the Signs and Evidences whereby it may bee known, whether Christ be in people yea or no;
Secondly, the Signs and Evidences whereby it may be known, whither christ be in people yea or no;
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in the rest of the Verse; the bodie is dead, because of sin; but the spirit is life, because of righteousnesse.
in the rest of the Verse; the body is dead, Because of since; but the Spirit is life, Because of righteousness.
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I begin with the First, The state and condition of all persons that are justified: They have Christ in them.
I begin with the First, The state and condition of all Persons that Are justified: They have christ in them.
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If Christ be in you, saith the Apostle, supposing thus much, That the Lord Christ is in every justified person, in every one that is exempted from condemnation. If christ be in you, Says the Apostle, supposing thus much, That the Lord christ is in every justified person, in every one that is exempted from condemnation.
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The Point is clear and evident in the words of the Text, If Christ be in you:
The Point is clear and evident in the words of the Text, If christ be in you:
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The like to this you have John 14.20. I am in my Father (saith our Saviour to his Disciples) and you in me, and I in you:
The like to this you have John 14.20. I am in my Father (Says our Saviour to his Disciples) and you in me, and I in you:
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They are in him, and he in them.
They Are in him, and he in them.
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The like also you have John 17.21, — 23. There our Saviour prayeth, That they may be one in us, I in them,
The like also you have John 17.21, — 23. There our Saviour Prayeth, That they may be one in us, I in them,
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and thou in mee, that they may bee made perfect in one. Mark: I in them, and thou in me, Look as God the Father is in Christ,and thou in me, that they may be made perfect in one. Mark: I in them, and thou in me, Look as God the Father is in christ,
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so the Lord Christ also is in every beleever. To this purpose also is that of the Apostle, Col. 1.27. The riches of the glory of this mysterie is, Christ in you the hope of glory: CHRIST IN YOU.
so the Lord christ also is in every believer. To this purpose also is that of the Apostle, Col. 1.27. The riches of the glory of this mystery is, christ in you the hope of glory: CHRIST IN YOU.
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You see the Point is clear: Christ is in every justified person.
You see the Point is clear: christ is in every justified person.
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For the further understanding hereof, I will let you know in a word or two (for I purpose but to touch it) how the Lord Jesus Christ is in all justified persons.
For the further understanding hereof, I will let you know in a word or two (for I purpose but to touch it) how the Lord jesus christ is in all justified Persons.
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First, he is in them, as the Housholder or Master of the Family is in his house:
First, he is in them, as the Householder or Master of the Family is in his house:
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Therefore the Apostle saith, Eph. 3.17. That he doth dwell in our hearts.
Therefore the Apostle Says, Ephesians 3.17. That he does dwell in our hearts.
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Look as the Master of the Family dwelleth in his house, ruling, commanding, and ordering all things there,
Look as the Master of the Family dwells in his house, ruling, commanding, and ordering all things there,
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even so is Christ in them that are justified persons. Again, he is in them, as the food that we receive is in our stomacks:
even so is christ in them that Are justified Persons. Again, he is in them, as the food that we receive is in our stomachs:
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Therefore he is often in the Scripture compared to meat and drink, because as meat and drink are in us,
Therefore he is often in the Scripture compared to meat and drink, Because as meat and drink Are in us,
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after we have eaten and drunken;
After we have eaten and drunken;
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so is the Lord Jesus Christ also in all them that are justified, for their refreshing, nourishing,
so is the Lord jesus christ also in all them that Are justified, for their refreshing, nourishing,
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and strengthning, and preservation of life in them. Last of all, He is in them as a mans life is in him;
and strengthening, and preservation of life in them. Last of all, He is in them as a men life is in him;
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I live not, saith the Apostle, Gal. 2.20. but Christ liveth in me. I live not, Says the Apostle, Gal. 2.20. but christ lives in me.
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Christ is in the soul of a poor sinner that beleeveth, as our naturall life is in our bodies;
christ is in the soul of a poor sinner that Believeth, as our natural life is in our bodies;
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as our life doth act and move us, being the principle of all those motions that are in us,
as our life does act and move us, being the principle of all those motions that Are in us,
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even so is Christ also in all justified persons.
even so is christ also in all justified Persons.
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But you will ask, In what respect is it that the Lord Christ is said to be in justified persons?
But you will ask, In what respect is it that the Lord christ is said to be in justified Persons?
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I answer, Amongst others, Christ is said to be in them in these two respects. First, Because his Spirit is in them.
I answer, among Others, christ is said to be in them in these two respects. First, Because his Spirit is in them.
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By his Spirit I do not mean his humane spirit, his soul, as he is a man, that is proper to himself, as every mans soul is;
By his Spirit I do not mean his humane Spirit, his soul, as he is a man, that is proper to himself, as every men soul is;
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but by his Spirit, I mean, the Spirit of God, the Holy Ghost, the third Person in Trinitie;
but by his Spirit, I mean, the Spirit of God, the Holy Ghost, the third Person in Trinity;
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which is the Spirit of Christ, both as he is the second Person in Trinitie;
which is the Spirit of christ, both as he is the second Person in Trinity;
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so the Holy Ghost proceedeth from him together with the Father, and also as he is the Mediatour of his Church;
so the Holy Ghost Proceedeth from him together with the Father, and also as he is the Mediator of his Church;
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so it is his Spirit because he hath merited, and as it were purchased it, to imploy it,
so it is his Spirit Because he hath merited, and as it were purchased it, to employ it,
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and to send it about for the effecting of the salvation of the Elect. Now the Lord Christ is in beleevers by vertue of his spirit,
and to send it about for the effecting of the salvation of the Elect. Now the Lord christ is in believers by virtue of his Spirit,
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because his spirit is in them.
Because his Spirit is in them.
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This the verse before the Text, and the verse after plainly prove, where the Apostle maketh mention of the Spirit of Christ dwelling in the faithful:
This the verse before the Text, and the verse After plainly prove, where the Apostle makes mention of the Spirit of christ Dwelling in the faithful:
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If the Spirit of God dwell in you, v. 9. And If the spirit of him that raised up Jesus from the dead dwell in you, Verse 11. This is the first Reason why Christ is said to be in justified persons; his Spirit is in them.If the Spirit of God dwell in you, v. 9. And If the Spirit of him that raised up jesus from the dead dwell in you, Verse 11. This is the First Reason why christ is said to be in justified Persons; his Spirit is in them.
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Another is, Because the vertue, efficacie, life, and operation of Christ is in them, as the tree,
another is, Because the virtue, efficacy, life, and operation of christ is in them, as the tree,
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or the root may be said to be in the branches; because the life and sap of the tree is put forth in the branches:
or the root may be said to be in the branches; Because the life and sap of the tree is put forth in the branches:
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So my brethren, is Christ said to be in the soul of every beleever, because the vertue and influence of Christ is working in them,
So my brothers, is christ said to be in the soul of every believer, Because the virtue and influence of christ is working in them,
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as truly as it is in himself, onely differing in regard of degrees and perfection.
as truly as it is in himself, only differing in regard of Degrees and perfection.
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Now for the fuller illustration of the Point, give me leave in the last place to shew you the means whereby Christ is in all them that are justified: They are these two. First, the grace of Faith:
Now for the fuller illustration of the Point, give me leave in the last place to show you the means whereby christ is in all them that Are justified: They Are these two. First, the grace of Faith:
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For this in-being of Christ in all justified persons, is the consequent of their union with him:
For this inbeing of christ in all justified Persons, is the consequent of their Union with him:
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Now by faith they are joyned to Christ, and Christ being joyned to them, and they to him, Christ is in them,
Now by faith they Are joined to christ, and christ being joined to them, and they to him, christ is in them,
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as well as they in him. Therefore in that forenamed place, Eph. 3.17. Christ is said to dwell in our hearts by faith.
as well as they in him. Therefore in that forenamed place, Ephesians 3.17. christ is said to dwell in our hearts by faith.
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Another means is, The abiding of Christs word in us, John 15.7. If ye abide in me, and my words abide in you:
another means is, The abiding of Christ word in us, John 15.7. If you abide in me, and my words abide in you:
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In the fourth Verse, our Saviour had said thus, Abide in me, and I in you, now repeating that again, he somewhat altereth it,
In the fourth Verse, our Saviour had said thus, Abide in me, and I in you, now repeating that again, he somewhat altereth it,
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and saith, If ye abide in me, and my words abide in you:
and Says, If you abide in me, and my words abide in you:
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I conceive the ground of the alteration is onely this, because the abiding of Christs word in people is a means whereby Christ doth abide in them.
I conceive the ground of the alteration is only this, Because the abiding of Christ word in people is a means whereby christ does abide in them.
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By the words of Christ, I take it, is meant the Gospel of Christ, with all the commandments, instructions,
By the words of christ, I take it, is meant the Gospel of christ, with all the Commandments, instructions,
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and promises, that are contained in it:
and promises, that Are contained in it:
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Now when this Word of Christ doth abide in people, which it doth when understood, remembred, practised,
Now when this Word of christ does abide in people, which it does when understood, remembered, practised,
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and observed, by this means Christ is said, and made to abide in them.
and observed, by this means christ is said, and made to abide in them.
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The words of Christ are as so many plants which he doth ingraft into a poor soul,
The words of christ Are as so many plants which he does ingraft into a poor soul,
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as we doe ingraft Cions into a stock;
as we do ingraft Actions into a stock;
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Therefore the Apostle calls it the ingrafted word which is able to save your souls, Jam 1.21.
Therefore the Apostle calls it the ingrafted word which is able to save your Souls, Jam 1.21.
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Now look as the stock cometh to have the nature and to bear the fruit of the Cion, by having the Cion implanted and ingrafted into it;
Now look as the stock comes to have the nature and to bear the fruit of the Cion, by having the Cion implanted and ingrafted into it;
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even so by ingrafting the word of Christ into us, we come to have the sap and life of the Spirit of Christ,
even so by engrafting the word of christ into us, we come to have the sap and life of the Spirit of christ,
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and consequently Christ himself to abide in us. For the further understanding of the Point, you must in the last place know.
and consequently christ himself to abide in us. For the further understanding of the Point, you must in the last place know.
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That however the Lord Christ is in all justified persons, yet he is not wholly and compleatly in them;
That however the Lord christ is in all justified Persons, yet he is not wholly and completely in them;
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not so as to exclude sin and Satan out of them, Christ is in them, and sin and Satan are in them also;
not so as to exclude since and Satan out of them, christ is in them, and since and Satan Are in them also;
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so that Christs dwelling in them is but imperfect, yet notwithstanding it is perfecting, and in the end shall be consummate,
so that Christ Dwelling in them is but imperfect, yet notwithstanding it is perfecting, and in the end shall be consummate,
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and then Christ shall onely be in them, and sin and Satan altogether shut out.
and then christ shall only be in them, and since and Satan altogether shut out.
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This serveth, my brethren, to teach us all, which is the readiest and surest way to become justified persons,
This serves, my brothers, to teach us all, which is the Readiest and Surest Way to become justified Persons,
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and partakers of Christ and all his priviledges; to wit, to get Christ to be in us.
and partakers of christ and all his privileges; to wit, to get christ to be in us.
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In vain dost thou hope for any Christian priviledge, in vain dost thou indeavour after any thing that is necessary to salvation,
In vain dost thou hope for any Christian privilege, in vain dost thou endeavour After any thing that is necessary to salvation,
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if by faith Christ is not brought to be in thee.
if by faith christ is not brought to be in thee.
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People doe oft trouble themselves many waies, but most are ignorant or negligent of this way,
People do oft trouble themselves many ways, but most Are ignorant or negligent of this Way,
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whereas our hope of happinesse, of the forgivenesse of our sins, our labours and endeavours after heaven are all in vain,
whereas our hope of happiness, of the forgiveness of our Sins, our labours and endeavours After heaven Are all in vain,
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if we doe not labour by beleeving to get the Lord Jesus Christ to be in us.
if we do not labour by believing to get the Lord jesus christ to be in us.
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Many conceit that Christ will be for them, but he will be for none, but for them in whom he is.
Many conceit that christ will be for them, but he will be for none, but for them in whom he is.
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I mean not now to dispute whether Christ be for us or in us first;
I mean not now to dispute whither christ be for us or in us First;
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but this is sure, he will be for none, but such as he is in also.
but this is sure, he will be for none, but such as he is in also.
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Therefore saith the Apostle, Col. 1.27. Christ in you the hope of glory;
Therefore Says the Apostle, Col. 1.27. christ in you the hope of glory;
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The Connexion is to be observed, Christ the hope of glory, but Christ in you implying, that as we must have no hope but Christ (and therefore Christ is called our hope ) so we can never have Christ to be our hope,
The Connexion is to be observed, christ the hope of glory, but christ in you implying, that as we must have no hope but christ (and Therefore christ is called our hope) so we can never have christ to be our hope,
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if we have not Christ to be in us.
if we have not christ to be in us.
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Learn this therefore, I say, above all things, to labour to be joyned to Christ by a lively faith, that so you may come to have him in you,
Learn this Therefore, I say, above all things, to labour to be joined to christ by a lively faith, that so you may come to have him in you,
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and then he shall be for you, and never till then. Thus much for the first thing, The condition of all such as are justified; They have Christ in them.
and then he shall be for you, and never till then. Thus much for the First thing, The condition of all such as Are justified; They have christ in them.
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Now for the second, which is the main thing the Apostle aimeth at, the Evidences or Signs whereby it may be known who have Christ in them;
Now for the second, which is the main thing the Apostle aimeth At, the Evidences or Signs whereby it may be known who have christ in them;
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Yee have them in the next words: The body is dead, because of sin, but the Spirit is life, because of righteousnesse.
Ye have them in the next words: The body is dead, Because of since, but the Spirit is life, Because of righteousness.
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Give me leave first to open the words unto you.
Give me leave First to open the words unto you.
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By Sin you know is meant the transgression of Gods law, the going beside the rule of Gods Commandment, either in neglecting what is enjoyned,
By since you know is meant the Transgression of God's law, the going beside the Rule of God's Commandment, either in neglecting what is enjoined,
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or in doing what is prohibited, this is sin. By Righteousness also must be meant the contrary to this.
or in doing what is prohibited, this is since. By Righteousness also must be meant the contrary to this.
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For howsoever righteousness is sometime in the Scripture taken strictly, for the observation of those duties that concern men, which the second Table injoyneth;
For howsoever righteousness is sometime in the Scripture taken strictly, for the observation of those duties that concern men, which the second Table enjoin;
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yet sometime it is taken largely, for the observation of the whole Law of God, and all duties concerning God and us;
yet sometime it is taken largely, for the observation of the Whole Law of God, and all duties Concerning God and us;
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and thus it is usually taken, when as it is not joyned with something else that doth restrain it.
and thus it is usually taken, when as it is not joined with something Else that does restrain it.
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Here it is opposed to sin, and therefore as by sin is meant the going beside the Commandment of God;
Here it is opposed to since, and Therefore as by since is meant the going beside the Commandment of God;
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so by righteousnesse is meant the observation or doing of the Commandment of God. Thus you see what is meant by sin, and what by righteousnesse.
so by righteousness is meant the observation or doing of the Commandment of God. Thus you see what is meant by since, and what by righteousness.
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But it is more difficult to know what is meant by the bodie, and what by the Spirit? The bodie is dead, because of sin;
But it is more difficult to know what is meant by the body, and what by the Spirit? The body is dead, Because of since;
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but the spirit is life, because of righteousnesse. but the Spirit is life, Because of righteousness.
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I take it, here by the bodie is meant the bodie of corruption, the bodie of sin, that same Original corruption that is in all of us by nature.
I take it, Here by the body is meant the body of corruption, the body of since, that same Original corruption that is in all of us by nature.
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It cannot be understood of the natural body, because of the opposition to spirit; for by the spirit here cannot be understood our soul or our spirit,
It cannot be understood of the natural body, Because of the opposition to Spirit; for by the Spirit Here cannot be understood our soul or our Spirit,
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for it cannot be said, that any mans spirit or soul is life to righteousnesse, it may be said that it is enlivened to righteousness,
for it cannot be said, that any men Spirit or soul is life to righteousness, it may be said that it is enlivened to righteousness,
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but it cannot be said to be life to righteousnesse:
but it cannot be said to be life to righteousness:
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therefore seeeing by the spirit the soul of a man cannot be meant, I thinke it is clear that by the the body, the bodie of man cannot be meant.
Therefore seeing by the Spirit the soul of a man cannot be meant, I think it is clear that by the the body, the body of man cannot be meant.
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But by the body I conceive (as I said) is meant the body of sin,
But by the body I conceive (as I said) is meant the body of since,
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for so Saint Paul calleth it, Rom. 6.6. That the bodie of sin might be destroyed.
for so Saint Paul calls it, Rom. 6.6. That the body of since might be destroyed.
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Now this Originall corruption is called a bodie in these respects: 1. Because that it commeth to us by propagation, from the parents of our bodies. 2. To expresse the baseness of it,
Now this Original corruption is called a body in these respects: 1. Because that it comes to us by propagation, from the Parents of our bodies. 2. To express the baseness of it,
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for our bodies are but base and vile, as Saint Paul calleth them, Phil. 3.21. 3. To expresse the fadingness of it,
for our bodies Are but base and vile, as Saint Paul calls them, Philip 3.21. 3. To express the fadingness of it,
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for that is our comfort, as our naturall bodies are mortall, so the body of sin, originall corruption, is also mortall to all the Saints.
for that is our Comfort, as our natural bodies Are Mortal, so the body of since, original corruption, is also Mortal to all the Saints.
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Therefore it is called flesh, because through the merit of Christ and the mercie of God it is transitorie to all beleevers. 4. Lastly, it is called a bodie, because as our bodies are made up of many Integrals,
Therefore it is called Flesh, Because through the merit of christ and the mercy of God it is transitory to all believers. 4. Lastly, it is called a body, Because as our bodies Are made up of many Integrals,
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and consist of several members, by which they act and exercise severall functions;
and consist of several members, by which they act and exercise several functions;
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so also originall corruption is one thing consisting of many particular sins, as so many integrall parts or severall members, whereby it putteth forth it self in severall operations.
so also original corruption is one thing consisting of many particular Sins, as so many integral parts or several members, whereby it putteth forth it self in several operations.
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For these and such like reasons Originall corruption is called a bodie. Thus you see what is here meant by bodie.
For these and such like Reasons Original corruption is called a body. Thus you see what is Here meant by body.
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And now it is more easie to understand what is meant by the Spirit: The Spirit is life, because of righteousnesse:
And now it is more easy to understand what is meant by the Spirit: The Spirit is life, Because of righteousness:
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For if by the body be meant originall corruption, then by the Spirit must be meant originall righteousnesse, that which is elsewhere in the Scripture called the divine nature, or the seed of God, or grace, or holiness, or the like.
For if by the body be meant original corruption, then by the Spirit must be meant original righteousness, that which is elsewhere in the Scripture called the divine nature, or the seed of God, or grace, or holiness, or the like.
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Originall holiness or righteousness is that which (I take it) is here meant by the Spirit: It is so called John 3.6. That which is born of the spirit is spirit;
Original holiness or righteousness is that which (I take it) is Here meant by the Spirit: It is so called John 3.6. That which is born of the Spirit is Spirit;
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and so in many other places.
and so in many other places.
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Now this same habit of holiness is called the Spirit: 1. To shew the excellency of it, That as a Spirit is an excellent thing, far above all bodily substances;
Now this same habit of holiness is called the Spirit: 1. To show the excellency of it, That as a Spirit is an excellent thing, Far above all bodily substances;
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so is holiness the excellentest of Gods creatures, for grace is also a creature as other things. 2. To shew the durableness of it;
so is holiness the excellentest of God's creatures, for grace is also a creature as other things. 2. To show the durableness of it;
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though sin shall die in the Saints, and be utterly destroyed;
though since shall die in the Saints, and be utterly destroyed;
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yet grace shall never be destroyed, stroyed, nor cease in the Saints of God. 3. It is called the Spirit in regard of the Objects of it,
yet grace shall never be destroyed, stroyed, nor cease in the Saints of God. 3. It is called the Spirit in regard of the Objects of it,
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for the Objects of this grace are spirituall things. 4. In regard of the Author of it.
for the Objects of this grace Are spiritual things. 4. In regard of the Author of it.
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It is the holy Spirit of God, that begets and works it in people;
It is the holy Spirit of God, that begets and works it in people;
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therefore as the child beareth the name of the Father, so doth this of the Spirit.
Therefore as the child bears the name of the Father, so does this of the Spirit.
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Thus you see what is meant by sin, namely, the transgression of Gods Law, either in omission or commission:
Thus you see what is meant by since, namely, the Transgression of God's Law, either in omission or commission:
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What by righteousness; The observation of Gods Law in the duties of the first and second Table:
What by righteousness; The observation of God's Law in the duties of the First and second Table:
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What by the bodie; Originall corruption; What by the spirit, the habit of holiness, or originall righteousnesse.
What by the body; Original corruption; What by the Spirit, the habit of holiness, or original righteousness.
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Now then the whole amounteth to this;
Now then the Whole amounteth to this;
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That if so bee the Lord Christ be in people, then there is a death of sin in them, and a life of righteousnesse:
That if so be the Lord christ be in people, then there is a death of since in them, and a life of righteousness:
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Thus much is meant by the words, let them be taken any way, which way soever Expositors can carry them, this must be the sence of them;
Thus much is meant by the words, let them be taken any Way, which Way soever Expositors can carry them, this must be the sense of them;
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and therefore we need not spend further time in the Exposition; but will fall directly upon the Doctrine, which is this:
and Therefore we need not spend further time in the Exposition; but will fallen directly upon the Doctrine, which is this:
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In whomsoever Christ is, there is a death of sin, and a life of righteousnesse. In whomsoever christ is, there is a death of since, and a life of righteousness.
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The Point is very evident and expresse in the Text (being the main matter, scope and drift thereof) as well as in other places of Scripture.
The Point is very evident and express in the Text (being the main matter, scope and drift thereof) as well as in other places of Scripture.
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For the proving of it, (not to trouble you with many other Scriptures) you may consider these things:
For the proving of it, (not to trouble you with many other Scriptures) you may Consider these things:
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First, The ends and the offices of Christ, which the Apostle Paul expresseth, Tit. 2.14. Christ gave himself for us, that he might redeem us from all iniquitie, and purifie unto himself a peculiar people, zealous of good works.
First, The ends and the Offices of christ, which the Apostle Paul Expresses, Tit. 2.14. christ gave himself for us, that he might Redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.
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The main end of Christ is the redemption of a people from all iniquitie;
The main end of christ is the redemption of a people from all iniquity;
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which implieth not onely the removal of the guilt of sin, but the destroying of the bodie of sin. Therefore 1 Joh. 3.8. it is said, That for this purpose the Son of God was manifested, that he might destroy the works of the Devill.
which Implies not only the removal of the guilt of since, but the destroying of the body of since. Therefore 1 John 3.8. it is said, That for this purpose the Son of God was manifested, that he might destroy the works of the devil.
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Not onely the guilt of sin, but the power and dominion of sin is the work of the Devill;
Not only the guilt of since, but the power and dominion of since is the work of the devil;
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now therefore ( for this purpose saith the Text) the Son of God was manifested, that he might free us from the guilt,
now Therefore (for this purpose Says the Text) the Son of God was manifested, that he might free us from the guilt,
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yea and from the dominion, and life, and power of sin. There is one end.
yea and from the dominion, and life, and power of since. There is one end.
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Another end of Christs giving himself was, To purifie us, therefore he must put sin to death in us;
another end of Christ giving himself was, To purify us, Therefore he must put since to death in us;
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for to purifie is nothing else but to purge out corruption, as the fire doth work the drosse out that is in the gold.
for to purify is nothing Else but to purge out corruption, as the fire does work the dross out that is in the gold.
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Again, To purifie us that we might be a peculiar people, zealous of good works. Where there is a zealousnesse of good works, there must be a life of righteousnesse.
Again, To purify us that we might be a peculiar people, zealous of good works. Where there is a zealousness of good works, there must be a life of righteousness.
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So that by that place you plainly see, that the end of Christ is the putting of sin to death,
So that by that place you plainly see, that the end of christ is the putting of since to death,
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and bringing in the life of righteousnesse:
and bringing in the life of righteousness:
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Moreover, Christ was to be the second Adam, and he is so called, 1 Cor. 15.45.
Moreover, christ was to be the second Adam, and he is so called, 1 Cor. 15.45.
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And to speak the truth, the first Adam was a Type of Christ, as it is Rom. 5.14. Who is the Figure (or Type ) of him that was to come:
And to speak the truth, the First Adam was a Type of christ, as it is Rom. 5.14. Who is the Figure (or Type) of him that was to come:
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For not onely the Ceremonies amongst the Jewes were Types of Christ, but even Adam in his fall, in his undoing the world, in his overthrowing of mankind was a Type and Figure of Christ also.
For not only the Ceremonies among the Jews were Types of christ, but even Adam in his fallen, in his undoing the world, in his overthrowing of mankind was a Type and Figure of christ also.
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Onely other Types did figure out Christ by way of similitude, but Adam by way of dissimilitude and contrarietie:
Only other Types did figure out christ by Way of similitude, but Adam by Way of dissimilitude and contrariety:
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For look what Adam did, the contrary to that Christ is to doe.
For look what Adam did, the contrary to that christ is to do.
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Now Adam did cause to all in whom he was as the Parent is in the child, a death of righteousnesse, and a life of sin:
Now Adam did cause to all in whom he was as the Parent is in the child, a death of righteousness, and a life of since:
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Therefore the contrary the Lord Jesus Christ must work in all those in whom he is, a death of sin, and a life of righteousnesse.
Therefore the contrary the Lord jesus christ must work in all those in whom he is, a death of since, and a life of righteousness.
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Secondly, this Point is also plain from the consideration of those respects in which Christ is said to be in people.
Secondly, this Point is also plain from the consideration of those respects in which christ is said to be in people.
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Those are (as you heard before) First in regard of his Spirit. Secondly, in regard of his Vertue, influence, and sap that is in them.
Those Are (as you herd before) First in regard of his Spirit. Secondly, in regard of his Virtue, influence, and sap that is in them.
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Now where ever these are, there must be a death of sin, and a life of righteousnesse.
Now where ever these Are, there must be a death of since, and a life of righteousness.
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For the former, even as fire doth purge away drosse and rust;
For the former, even as fire does purge away dross and rust;
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so the holy Ghost works out corruption, and puts sin to death where ever he cometh;
so the holy Ghost works out corruption, and puts since to death where ever he comes;
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and as light expelleth darkness, even so doth he expell unrighteousnesse and sin, because he is the holy Spirit.
and as Light expelleth darkness, even so does he expel unrighteousness and since, Because he is the holy Spirit.
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Again, for the vertue and life of Christ, you know it was the life of righteousnesse,
Again, for the virtue and life of christ, you know it was the life of righteousness,
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therefore whereever this is, there must be a life of righteousnesse in that man.
Therefore wherever this is, there must be a life of righteousness in that man.
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Last of all, the truth of this will appear from the consideration of that communion with Christ,
Last of all, the truth of this will appear from the consideration of that communion with christ,
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and conformitie to him, that all those must have which are in Christ, and Christ in them:
and conformity to him, that all those must have which Are in christ, and christ in them:
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Wherein they must have a communion with, and a conformitie to Christ, Saint Paul sheweth Rom. 6. from the third verse to the twelfth.
Wherein they must have a communion with, and a conformity to christ, Saint Paul shows Rom. 6. from the third verse to the twelfth.
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In the third Verse he layeth down that Union by Faith which all justified persons have with the Lord Jesus:
In the third Verse he Layeth down that union by Faith which all justified Persons have with the Lord jesus:
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and from this he inferreth a communion with him, and a conformitie unto him. But in what? In his death, and in his resurrection:
and from this he infers a communion with him, and a conformity unto him. But in what? In his death, and in his resurrection:
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If we have been planted together (saith he, v. 5.) in the likenesse of his death, (mark, not in the same death,If we have been planted together (Says he, v. 5.) in the likeness of his death, (mark, not in the same death,
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but in the likeness thereof) wee shall bee also in the likeness of his resurrection.
but in the likeness thereof) we shall be also in the likeness of his resurrection.
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Where the Apostle declareth, that like as there was in Christ a bodily death, and a bodily resurrection;
Where the Apostle Declareth, that like as there was in christ a bodily death, and a bodily resurrection;
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so there is in all those, in whom Christ is, a death of the bodie of sin,
so there is in all those, in whom christ is, a death of the body of since,
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and a resurrection in regard of the life of righteousnesse. This the Apostle plainly and largely proveth in that place.
and a resurrection in regard of the life of righteousness. This the Apostle plainly and largely Proves in that place.
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For the further opening of this Point, you must consider, that there are divers degrees both of the death of sin,
For the further opening of this Point, you must Consider, that there Are diverse Degrees both of the death of since,
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and of the life of righteousnesse.
and of the life of righteousness.
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First, there is a perfect death of sin, when the whole body of sin is altogether destroyed,
First, there is a perfect death of since, when the Whole body of since is altogether destroyed,
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and perfectly rooted out of a man:
and perfectly rooted out of a man:
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And there is an imperfect death of sin, when the whole body of sin, and every particular of it, is in part,
And there is an imperfect death of since, when the Whole body of since, and every particular of it, is in part,
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and but in part, destroyed, and rooted out of a man.
and but in part, destroyed, and rooted out of a man.
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Again, on the other side, there is a perfect life of righteousnesse, when the whole frame of holiness is perfectly and compleatly set up in a man;
Again, on the other side, there is a perfect life of righteousness, when the Whole frame of holiness is perfectly and completely Set up in a man;
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and an imperfect life of righteousnesse, when the same frame is in every particular of it, yet but imperfectly set up.
and an imperfect life of righteousness, when the same frame is in every particular of it, yet but imperfectly Set up.
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My brethren, that I chiefly desire you should mark is this;
My brothers, that I chiefly desire you should mark is this;
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That in the imperfect death of sin, and in the imperfect life of righteousnesse, there is a kind of perfection, in regard of the particular parts both of the body of sin,
That in the imperfect death of since, and in the imperfect life of righteousness, there is a kind of perfection, in regard of the particular parts both of the body of since,
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and of the frame of holiness.
and of the frame of holiness.
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There is no part, no member of the body of sin, that is not destroyed and supprest, onely it is destroyed but in part, and not perfectly.
There is no part, no member of the body of since, that is not destroyed and suppressed, only it is destroyed but in part, and not perfectly.
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Every member, I say, of the body of sin doth in part suffer death.
Every member, I say, of the body of since does in part suffer death.
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Therefore the Scripture calleth it the destruction of the body, Rom. 6. 6. Our old man (saith the Apostle) is crucified with Christ, that the body of sin might be destroyed.
Therefore the Scripture calls it the destruction of the body, Rom. 6. 6. Our old man (Says the Apostle) is Crucified with christ, that the body of since might be destroyed.
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It cannot be said that the old man is crucified, or the body of sin destroyed,
It cannot be said that the old man is Crucified, or the body of since destroyed,
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if so be that every part of the old man, and every member of the body of sin bee not in some measure destroyed.
if so be that every part of the old man, and every member of the body of since be not in Some measure destroyed.
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But although every part and particular of the body of sin be destroyed, yet here is no part, no particular,
But although every part and particular of the body of since be destroyed, yet Here is no part, no particular,
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but is still alive and unsubdued, even in the people of God.
but is still alive and unsubdued, even in the people of God.
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Even in them that be in Christ there are the seeds of all corruptions to be found, there are the reliques of every kind of sin, there are the lustings of every fruit of the flesh;
Even in them that be in christ there Are the seeds of all corruptions to be found, there Are the Relics of every kind of since, there Are the lustings of every fruit of the Flesh;
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and sometime one part of the body of sin, sometime another part (according as God is pleased to leave them for their tryall) doth break out and manifest it self in them.
and sometime one part of the body of since, sometime Another part (according as God is pleased to leave them for their trial) does break out and manifest it self in them.
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So it is also in regard of the life of righteousnesse:
So it is also in regard of the life of righteousness:
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That same imperfect life of righteousnesse hath in it every part of holinesse, so that there is no grace that is not in part quickned, no piece of the Image of God, that is not in part stamped upon the soul.
That same imperfect life of righteousness hath in it every part of holiness, so that there is no grace that is not in part quickened, no piece of the Image of God, that is not in part stamped upon the soul.
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Thereupon it is said, That the godly have the seed of God remaining in them, that they are partakers of that divine nature, that they have the Law of God written in their hearts, that they bear the Image of God, that they be the children of God, None of these things could be said of them,
Thereupon it is said, That the godly have the seed of God remaining in them, that they Are partakers of that divine nature, that they have the Law of God written in their hearts, that they bear the Image of God, that they be the children of God, None of these things could be said of them,
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if they had not every part and particular of grace and holines in some measure in them;
if they had not every part and particular of grace and holiness in Some measure in them;
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yet notwithstanding there is no part, no particular of the body, and frame of holiness perfectly in them,
yet notwithstanding there is no part, no particular of the body, and frame of holiness perfectly in them,
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but onely imperfectly, and in degrees.
but only imperfectly, and in Degrees.
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Thus you see what is here meant by the death of sin, and the life of righteousnesse;
Thus you see what is Here meant by the death of since, and the life of righteousness;
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not that which is perfect, for that shall never be attained to till after the death of the bodie;
not that which is perfect, for that shall never be attained to till After the death of the body;
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but that which is imperfect, and that is infallibly in all in whomsoever Christ is.
but that which is imperfect, and that is infallibly in all in whomsoever christ is.
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Yea, and not onely one of these, but joyntly both of them are imperfectly in all these that are in Christ;
Yea, and not only one of these, but jointly both of them Are imperfectly in all these that Are in christ;
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and therefore the Apostle in the Text joyneth them both together.
and Therefore the Apostle in the Text Joineth them both together.
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For howsoever we will not now stand to dispute, whether the life of righteousnesse be the cause or spring of the death of sin,
For howsoever we will not now stand to dispute, whither the life of righteousness be the cause or spring of the death of since,
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as the coming in of light is the cause of the expulsion of darknesse; yet this is sure, that they are alwayes inseparable, and go together;
as the coming in of Light is the cause of the expulsion of darkness; yet this is sure, that they Are always inseparable, and go together;
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there is no life of righteousness where there is not a death of sin; and there is no death of sin, where there is not a life of righteousnesse:
there is no life of righteousness where there is not a death of since; and there is no death of since, where there is not a life of righteousness:
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Now then my brethren, the sense and meaning of all this Point, that I have thus opened and proved to you cometh to thus much:
Now then my brothers, the sense and meaning of all this Point, that I have thus opened and proved to you comes to thus much:
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That who-ever have Christ in them, they have the whole body of sin in every part of it weakned and destroyed,
That whoever have christ in them, they have the Whole body of since in every part of it weakened and destroyed,
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and the whole frame of holinesse and righteousnesse in every part of it begun in them, though both but in part.
and the Whole frame of holiness and righteousness in every part of it begun in them, though both but in part.
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Give me leave now as briefly as I can to make application.
Give me leave now as briefly as I can to make application.
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First then, here you have a cleer locking-glasse, wherein you may be able to judge of the faces, of the state and temper of your souls.
First then, Here you have a clear locking-glass, wherein you may be able to judge of the faces, of the state and temper of your Souls.
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I beseech you consider it well, and the Lord set it home upon your hearts; either you have Christ in you, or you have him not in you:
I beseech you Consider it well, and the Lord Set it home upon your hearts; either you have christ in you, or you have him not in you:
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If Christ be in you, then you have this imperfect death of sin, and life of righteousnesse;
If christ be in you, then you have this imperfect death of since, and life of righteousness;
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but if you have not this, then Christ is not in you. Be exhorted therefore I beseech you to try your selves by this touchstone.
but if you have not this, then christ is not in you. Be exhorted Therefore I beseech you to try your selves by this touchstone.
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But some will say, How shall I be able to know, whether I have this same death of sin,
But Some will say, How shall I be able to know, whither I have this same death of since,
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and life of righteousnesse in mee yea or no? This is shewen already;
and life of righteousness in me yea or no? This is shown already;
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yet to help you more particularly, I will shew you how you may judge of that imperfect death of sin,
yet to help you more particularly, I will show you how you may judge of that imperfect death of since,
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and life of righteousnesse, which is to be found in us in this world.
and life of righteousness, which is to be found in us in this world.
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And first for the death of sin, you must know that there is a great deal of difference, between the restraint or the sleep of sin, and this death of sin.
And First for the death of since, you must know that there is a great deal of difference, between the restraint or the sleep of since, and this death of since.
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Many people deceive themselves with taking the restraining or sleep of sin, for the death of sin;
Many people deceive themselves with taking the restraining or sleep of since, for the death of since;
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And indeed many times a sin that is restrained or asleep, may appear to others,
And indeed many times a since that is restrained or asleep, may appear to Others,
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and to a mans self, to be more dead then a sin that is dead indeed.
and to a men self, to be more dead then a since that is dead indeed.
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For this same death of sin, that is to be in all those that have Christ in them, is not (as I said before) an utter destruction, a plenary and full abolishment of sin;
For this same death of since, that is to be in all those that have christ in them, is not (as I said before) an utter destruction, a plenary and full abolishment of since;
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but it is onely a weakning, a lessening, and diminishing thereof.
but it is only a weakening, a lessening, and diminishing thereof.
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Now a sin that is onely weakned, and yet stirreth, may be more manifest then a sin that is restrained or asleep,
Now a since that is only weakened, and yet stirs, may be more manifest then a since that is restrained or asleep,
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and stirreth not for the present. One that is shut up in a prison cannot do so much in the street,
and stirs not for the present. One that is shut up in a prison cannot do so much in the street,
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as a weak and dying man that is in the streets:
as a weak and dying man that is in the streets:
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and one that is asleep cannot doe so much as a weak and dying man that is not asleep:
and one that is asleep cannot do so much as a weak and dying man that is not asleep:
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Even thus many times sin, so long as the sit of restraint, or sleep lasteth, doth not manifest it self so much as when it is dead with this imperfect death,
Even thus many times since, so long as the fit of restraint, or sleep lasteth, does not manifest it self so much as when it is dead with this imperfect death,
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for then it is onely weakned and lessened in the strength of it. Therefore I say, it concerneth us much to know the difference:
for then it is only weakened and lessened in the strength of it. Therefore I say, it concerns us much to know the difference:
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And I conceive you may know it by the effects of the death of sin; which are these:
And I conceive you may know it by the effects of the death of since; which Are these:
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First of all, where the body of sin is lessened and weakned, there no sin can command the whole soul:
First of all, where the body of since is lessened and weakened, there no since can command the Whole soul:
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but howsoever it may command part of the man, yet there is no part that will be wholly commanded by it.
but howsoever it may command part of the man, yet there is no part that will be wholly commanded by it.
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This Saint Paul expresly sheweth Rom. 7. from the 15. verse to the end of the Chapter.
This Saint Paul expressly shows Rom. 7. from the 15. verse to the end of the Chapter.
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It is true, (saith he) with my flesh, that is, with my unregenerate part (for by flesh there he doth not mean his bodie,
It is true, (Says he) with my Flesh, that is, with my unregenerate part (for by Flesh there he does not mean his body,
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but the naturall part both of soul and bodie) I serve the law of sin,
but the natural part both of soul and body) I serve the law of since,
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but with my minde (that is, with the regenerate part of soul and bodie) I serve the Law of God. but with my mind (that is, with the regenerate part of soul and body) I serve the Law of God.
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Whereever there is a death of sin, there will be a part in every part of a man, that will not be subjected or commanded by any sin.
Wherever there is a death of since, there will be a part in every part of a man, that will not be subjected or commanded by any since.
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This I take to be the meaning of that 1 joh. 3. 9. Whosoever is born of God, doth not commit sin;
This I take to be the meaning of that 1 johnh. 3. 9. Whosoever is born of God, does not commit since;
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for his seed remaineth in him, and hee cannot sin, because he is born of God. for his seed remains in him, and he cannot sin, Because he is born of God.
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That is, so far as he is born of God, that same part in him, which is the seed of God, the off-spring of God, it cannot sin;
That is, so Far as he is born of God, that same part in him, which is the seed of God, the offspring of God, it cannot sin;
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sin cannot command that, though it command all the rest.
since cannot command that, though it command all the rest.
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Thereupon it is called the divine nature, and the spirit, because as the Spirit and the divine nature will not be masterd by corruption,
Thereupon it is called the divine nature, and the Spirit, Because as the Spirit and the divine nature will not be masterd by corruption,
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so the regenerated part of a man will not be commanded by any sin whatsoever.
so the regenerated part of a man will not be commanded by any since whatsoever.
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Secondly, (which is indeed a fruit of the former, and a further expression of it) where there is this death of sin, there sin is never committed with full consent, delight, and purpose of heart.
Secondly, (which is indeed a fruit of the former, and a further expression of it) where there is this death of since, there since is never committed with full consent, delight, and purpose of heart.
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They that have sin alive in them, drink down iniquitie like water, and draw sin unto them as it were with cart-ropes.
They that have since alive in them, drink down iniquity like water, and draw since unto them as it were with Cart-ropes.
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And that I conceive the Psalmist meaneth by departing wickedly from God, Psal. 18. 21. They that have sin dead in them imperfectly may depart from God,
And that I conceive the Psalmist means by departing wickedly from God, Psalm 18. 21. They that have since dead in them imperfectly may depart from God,
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but they doe not wickedly depart from him, not with full consent, content, delight, and purpose of heart.
but they do not wickedly depart from him, not with full consent, content, delight, and purpose of heart.
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And the Apostle saith, Rom. 8. 5. They that are after the flesh, doe minde the things of the flesh.
And the Apostle Says, Rom. 8. 5. They that Are After the Flesh, do mind the things of the Flesh.
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A man that hath sin dead in him, may commit sin, but hee doth not minde sin.
A man that hath since dead in him, may commit since, but he does not mind since.
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We may conceive what this minding is by this similitude:
We may conceive what this minding is by this similitude:
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When a woman that is with child strongly longs after something, she doth minde that thing:
When a woman that is with child strongly longs After something, she does mind that thing:
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How? her mind is continually upon it, her ele, her heart, her fancis, her thoughts, her whole self,
How? her mind is continually upon it, her ele, her heart, her fancis, her thoughts, her Whole self,
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as it were, is taken up with it:
as it were, is taken up with it:
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Thus is it with those that have sin alive in them, their particular corruptions are minded by them, they doe with full gale post after the satisfying their lusts.
Thus is it with those that have since alive in them, their particular corruptions Are minded by them, they do with full gale post After the satisfying their Lustiest.
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They are said to make provision for the slesh, to fulfill the lusts thereof.
They Are said to make provision for the slesh, to fulfil the Lustiest thereof.
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Rom. 13. 14. But now they that have sin dead in them, doe never commit sin with the full bent of their spirit, with the full consent and delight of their will;Rom. 13. 14. But now they that have since dead in them, do never commit since with the full bent of their Spirit, with the full consent and delight of their will;
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but there is ever an antipathy to the sin, a with-drawing from the corruption something that doth lust against it,
but there is ever an antipathy to the since, a withdrawing from the corruption something that does lust against it,
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as well as something that doth lust after it.
as well as something that does lust After it.
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Thirdly, he that hath sin dead in him, is freed from many particular sins that he did formerly commit:
Thirdly, he that hath since dead in him, is freed from many particular Sins that he did formerly commit:
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Rom. 7. 5. When we were in the flesh, (that is, when sin was alive in us) the mations of sins which were by the law, did work in our members to bring forth fruit unto death. Rom. 7. 5. When we were in the Flesh, (that is, when since was alive in us) the mations of Sins which were by the law, did work in our members to bring forth fruit unto death.
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While sin is alive, it is perfectly fruitfull, but when it is dead, the fruitfulness thereof is much lessened.
While since is alive, it is perfectly fruitful, but when it is dead, the fruitfulness thereof is much lessened.
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Such (saith the Apostle) were some of you, 1 Cor. 6. 11. implying, that now they were not such, though formerly they had been.Such (Says the Apostle) were Some of you, 1 Cor. 6. 11. implying, that now they were not such, though formerly they had been.
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There is in the regenerate a ceasing of many, though not of all the actions of sin:
There is in the regenerate a ceasing of many, though not of all the actions of since:
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The power of sin in them is weakned, therefore the fruitfulness of sin must needs be diminished.
The power of since in them is weakened, Therefore the fruitfulness of since must needs be diminished.
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There is a great alteration wrought in their wills and affections, in their thoughts, words and actions, in their generall and particular calling, in their duties towards God and man:
There is a great alteration wrought in their wills and affections, in their thoughts, words and actions, in their general and particular calling, in their duties towards God and man:
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They do not bring forth so many fruits of sin as they were wont, at least they doe now,
They do not bring forth so many fruits of since as they were wont, At lest they do now,
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for the ordinary course of their lives, refrain from bearing the fruit of such sins, as are grosse or scandalous.
for the ordinary course of their lives, refrain from bearing the fruit of such Sins, as Are gross or scandalous.
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Fourthly, the godly in whom sin is dead, doe not onely cease bearing the fruits of grosse and scandalous sins,
Fourthly, the godly in whom since is dead, do not only cease bearing the fruits of gross and scandalous Sins,
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but oftentimes, though not perpetually, are able to deny and forbear the committing of any particular sin,
but oftentimes, though not perpetually, Are able to deny and forbear the committing of any particular since,
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even those that are most naturall to them, most strong in them, that are wont to catch them on a sudden,
even those that Are most natural to them, most strong in them, that Are wont to catch them on a sudden,
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and to prevail over them, even those the godly have power oftentimes to resist and overcome.
and to prevail over them, even those the godly have power oftentimes to resist and overcome.
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A man that is in the flesh, that hath sin alive in him, is described, Ephes. 2. 3. to be such a one as doth fulfill the desires of the flesh, and therein appeareth the life of sin,
A man that is in the Flesh, that hath since alive in him, is described, Ephesians 2. 3. to be such a one as does fulfil the Desires of the Flesh, and therein appears the life of since,
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when the desires of the flesh are alwaies fulfilled.
when the Desires of the Flesh Are always fulfilled.
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But now on the other side, the imperfect death of sin appeareth in this, that not onely some of the desires of the flesh are never fulfilled,
But now on the other side, the imperfect death of since appears in this, that not only Some of the Desires of the Flesh Are never fulfilled,
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but even all the desires of the flesh, are alwayes more or lesse crossed, and not fulfilled.
but even all the Desires of the Flesh, Are always more or less crossed, and not fulfilled.
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And this I take to be the meaning of that, Gal. 5. 17. The flesh lusteth against the Spirit,
And this I take to be the meaning of that, Gal. 5. 17. The Flesh Lusteth against the Spirit,
cc d pns11 vvb pc-acp vbi dt n1 pp-f d, np1 crd crd dt n1 vvz p-acp dt n1,
(6) text (DIV1)
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and the Spirit against the flesh, and these are contrary the one to the other, so that you cannot doe the things that you would. and the Spirit against the Flesh, and these Are contrary the one to the other, so that you cannot do the things that you would.
cc dt n1 p-acp dt n1, cc d vbr j-jn dt crd p-acp dt n-jn, av cst pn22 vmbx vdi dt n2 cst pn22 vmd.
(6) text (DIV1)
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I suppose, that latter clause, You cannot doe the things that you would, is not onely meant of the Spirit, that by the flesh the Spirit is disabled to doe the things that it would;
I suppose, that latter clause, You cannot do the things that you would, is not only meant of the Spirit, that by the Flesh the Spirit is disabled to do the things that it would;
pns11 vvb, cst d n1, pn22 vmbx vdi dt n2 cst pn22 vmd, vbz xx av-j vvn pp-f dt n1, cst p-acp dt n1 dt n1 vbz vvn pc-acp vdi dt n2 cst pn31 vmd;
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but it is also meant of the flesh, that by reason of the Spirit, the flesh cannot doe the things it would;
but it is also meant of the Flesh, that by reason of the Spirit, the Flesh cannot do the things it would;
cc-acp pn31 vbz av vvn pp-f dt n1, cst p-acp n1 pp-f dt n1, dt n1 vmbx vdi dt n2 pn31 vmd;
(6) text (DIV1)
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that look as sometimes the remnants of the flesh doe hinder the Spirit, that it cannot doe as it would,
that look as sometime the remnants of the Flesh do hinder the Spirit, that it cannot do as it would,
cst vvb c-acp av dt n2 pp-f dt n1 vdb vvi dt n1, cst pn31 vmbx vdi p-acp pn31 vmd,
(6) text (DIV1)
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so also the beginnings of the Spirit do hinder the flesh, that in nothing it is able to do the things it would.
so also the beginnings of the Spirit do hinder the Flesh, that in nothing it is able to do the things it would.
av av dt n2 pp-f dt n1 vdb vvi dt n1, cst p-acp pix pn31 vbz j pc-acp vdi dt n2 pn31 vmd.
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This is a fourth Effect whereby the weakning of corruption doth appear;
This is a fourth Effect whereby the weakening of corruption does appear;
d vbz dt ord vvi c-crq dt vvg pp-f n1 vdz vvi;
(6) text (DIV1)
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That sin is not able to work in us that which it would, no not in any particular whatsoever;
That since is not able to work in us that which it would, no not in any particular whatsoever;
cst n1 vbz xx j pc-acp vvi p-acp pno12 d r-crq pn31 vmd, uh-dx xx p-acp d j-jn q-crq;
(6) text (DIV1)
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but in those sins that are most naturall many times, there is a denying of them,
but in those Sins that Are most natural many times, there is a denying of them,
cc-acp p-acp d n2 cst vbr av-ds j d n2, pc-acp vbz dt vvg pp-f pno32,
(6) text (DIV1)
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and a forbearing to commit them, and to fulfill the desires of them.
and a forbearing to commit them, and to fulfil the Desires of them.
cc dt vvg pc-acp vvi pno32, cc pc-acp vvi dt n2 pp-f pno32.
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1038
Now to these you must in the last place, add that which is a propertie accompanying all of them,
Now to these you must in the last place, add that which is a property accompanying all of them,
av p-acp d pn22 vmb p-acp dt ord n1, vvb d r-crq vbz dt n1 vvg d pp-f pno32,
(6) text (DIV1)
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and is the last particular, whereby the death of sin appeareth;
and is the last particular, whereby the death of since appears;
cc vbz dt ord j, c-crq dt n1 pp-f n1 vvz;
(6) text (DIV1)
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and that is, That this same weakning and lessening of corruption, discovered in these Effects, that I have opened unto you, is both universall, and also durable, and permanent. First it is universall;
and that is, That this same weakening and lessening of corruption, discovered in these Effects, that I have opened unto you, is both universal, and also durable, and permanent. First it is universal;
cc d vbz, cst d d vvg cc vvg pp-f n1, vvn p-acp d n2, cst pns11 vhb vvn p-acp pn22, vbz d j, cc av j, cc j. ord pn31 vbz j;
(6) text (DIV1)
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there is not onely a weakning and lessening of corruption in some parts, but in all.
there is not only a weakening and lessening of corruption in Some parts, but in all.
pc-acp vbz xx av-j dt vvg cc vvg pp-f n1 p-acp d n2, cc-acp p-acp d.
(6) text (DIV1)
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And herein it differeth from all counterfeit death of sin, in which there may be a weakning of some sins,
And herein it differeth from all counterfeit death of since, in which there may be a weakening of Some Sins,
cc av pn31 vvz p-acp d j-jn n1 pp-f n1, p-acp r-crq a-acp vmb vbi dt vvg pp-f d n2,
(6) text (DIV1)
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yet not of all, but though some happily be weaker then they were, others are as strong as ever:
yet not of all, but though Some happily be Weaker then they were, Others Are as strong as ever:
av xx pp-f d, cc-acp cs d av-j vbb jc cs pns32 vbdr, n2-jn vbr p-acp j c-acp av:
(6) text (DIV1)
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But whereever this death of sin is indeed, there sin is universally weakned, and this also will appear in all the particulars and parts of it.
But wherever this death of since is indeed, there sin is universally weakened, and this also will appear in all the particulars and parts of it.
cc-acp c-crq d n1 pp-f n1 vbz av, pc-acp vvi vbz av-j vvn, cc d av vmb vvi p-acp d dt n2-j cc n2 pp-f pn31.
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Again, it is constant, not onely for a time, but for ever;
Again, it is constant, not only for a time, but for ever;
av, pn31 vbz j, xx av-j p-acp dt n1, cc-acp c-acp av;
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Yea and there is a progress in it also, sin still groweth weaker, and the strength thereof daily more and more abateth.
Yea and there is a progress in it also, sin still grows Weaker, and the strength thereof daily more and more abateth.
uh cc pc-acp vbz dt n1 p-acp pn31 av, vvb av vvz jc, cc dt n1 av av-j av-dc cc dc vvz.
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But where is not such progress, where there is not a continuance in the deaths-wound of sinne, there the deaths-wound was never given to sin by the blessed spirit of Christ:
But where is not such progress, where there is not a Continuance in the Death's wound of sin, there the Death's wound was never given to since by the blessed Spirit of christ:
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For howsoever Christ doth not kill the old man presently, yet he killeth it cortainly, and when once the deaths-wound is given, it can never be recovered any more.
For howsoever christ does not kill the old man presently, yet he kills it cortainly, and when once the Death's wound is given, it can never be recovered any more.
c-acp c-acp np1 vdz xx vvi dt j n1 av-j, av pns31 vvz pn31 av-j, cc c-crq c-acp dt n1 vbz vvn, pn31 vmb av-x vbi vvn d dc.
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Hereby you may trie whether there be a death of sin in you;
Hereby you may try whither there be a death of since in you;
av pn22 vmb vvi cs pc-acp vbi dt n1 pp-f n1 p-acp pn22;
(6) text (DIV1)
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however you may finde in your selves all the parts and kinds of sin and corruption, the severall lusts and inclinations of the flesh, rising and bubling up in you, however some times particular corruptions may have a very strong hand,
however you may find in your selves all the parts and Kinds of since and corruption, the several Lustiest and inclinations of the Flesh, rising and bubbling up in you, however Some times particular corruptions may have a very strong hand,
c-acp pn22 vmb vvi p-acp po22 n2 d dt n2 cc n2 pp-f n1 cc n1, dt j n2 cc n2 pp-f dt n1, vvg cc vvg a-acp p-acp pn22, c-acp d n2 j n2 vmb vhi dt j j n1,
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and put forth abundance of might in you, to the mastering and captivating of you,
and put forth abundance of might in you, to the mastering and captivating of you,
cc vvd av n1 pp-f n1 p-acp pn22, p-acp dt j-vvg cc vvg pp-f pn22,
(6) text (DIV1)
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so that you are for the present sold under sin, as the A postle Paul speaks of himself, Rom. 7. yet if there be this lessening and weakning of corruption,
so that you Are for the present sold under since, as the A postle Paul speaks of himself, Rom. 7. yet if there be this lessening and weakening of corruption,
av cst pn22 vbr p-acp dt j vvn p-acp n1, c-acp cs dt n1 np1 vvz pp-f px31, np1 crd av cs pc-acp vbb d vvg cc vvg pp-f n1,
(6) text (DIV1)
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and that universally and constantly, it is most certain there is a death of sin in you.
and that universally and constantly, it is most certain there is a death of since in you.
cc cst av-j cc av-j, pn31 vbz av-ds j pc-acp vbz dt n1 pp-f n1 p-acp pn22.
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Now on the other side let me shew you, how you may know the life of righteousness;
Now on the other side let me show you, how you may know the life of righteousness;
av p-acp dt j-jn n1 vvb pno11 vvi pn22, c-crq pn22 vmb vvi dt n1 pp-f n1;
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and this will also help you the better to discover the death of sin:
and this will also help you the better to discover the death of since:
cc d vmb av vvi pn22 dt jc pc-acp vvi dt n1 pp-f n1:
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For as yee have heard both goe together, and the one helps to manifest the other.
For as ye have herd both go together, and the one helps to manifest the other.
c-acp c-acp pn22 vhb vvn d vvb av, cc dt crd n2 pc-acp vvi dt n-jn.
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Therefore I say, in the next place, let us consider the severall effects of the life of Righteousnesse, which are these.
Therefore I say, in the next place, let us Consider the several effects of the life of Righteousness, which Are these.
av pns11 vvb, p-acp dt ord n1, vvb pno12 vvi dt j n2 pp-f dt n1 pp-f n1, r-crq vbr d.
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First, where ever there is a life of righteousnesse, there is a seeking after God, and after the things of God:
First, where ever there is a life of righteousness, there is a seeking After God, and After the things of God:
ord, c-crq av pc-acp vbz dt n1 pp-f n1, pc-acp vbz dt vvg p-acp np1, cc p-acp dt n2 pp-f np1:
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Righteousnesse is of a divine nature, and therefore it alwaies carrieth the soul wherein it is, up to God, from whence it came.
Righteousness is of a divine nature, and Therefore it always Carrieth the soul wherein it is, up to God, from whence it Come.
n1 vbz pp-f dt j-jn n1, cc av pn31 av vvz dt n1 c-crq pn31 vbz, a-acp p-acp np1, p-acp c-crq pn31 vvd.
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As the fire being heavenly, doth alwaies move upward;
As the fire being heavenly, does always move upward;
p-acp dt n1 vbg j, vdz av vvi av-j;
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so righteousness because it is of God, doth alwaies raise up the soul of that person in whom it is toward God.
so righteousness Because it is of God, does always raise up the soul of that person in whom it is towards God.
av n1 c-acp pn31 vbz pp-f np1, vdz av vvi a-acp dt n1 pp-f d n1 p-acp ro-crq pn31 vbz p-acp np1.
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Hence it is that the righteous are described to be, a generation of them that seek the Lord, Psal. 24. and Psal. 27. 8. the Psalmist professeth that he will seek the face of god.
Hence it is that the righteous Are described to be, a generation of them that seek the Lord, Psalm 24. and Psalm 27. 8. the Psalmist Professes that he will seek the face of god.
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People that have no life of righteousness are described Rom. 7 to be such as do not seek after God. But whereever there is a life of righteousnesse, there is a seeking after God, God in himself, God for himself, God as he is accomplished with his holy excellencies, and admirable Attributes and perfections;
People that have no life of righteousness Are described Rom. 7 to be such as do not seek After God. But wherever there is a life of righteousness, there is a seeking After God, God in himself, God for himself, God as he is accomplished with his holy excellencies, and admirable Attributes and perfections;
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God as he is, take him altogether, is alwaies the aim and scope, end, and object of the desire of that soul that is endued with the life of righteousnesse;
God as he is, take him altogether, is always the aim and scope, end, and Object of the desire of that soul that is endued with the life of righteousness;
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so that when he praies, or receives the Sacrament, or hears the word, or whatsoever he doth, he seeks after God in all.
so that when he prays, or receives the Sacrament, or hears the word, or whatsoever he does, he seeks After God in all.
av cst c-crq pns31 vvz, cc vvz dt n1, cc vvz dt n1, cc r-crq pns31 vdz, pns31 vvz p-acp np1 p-acp d.
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And as he seeks after God, so he seeks after the things of God, the favour and mercie of God, the presence and fellowship of God, those glorious inheritances which are Gods,
And as he seeks After God, so he seeks After the things of God, the favour and mercy of God, the presence and fellowship of God, those glorious inheritances which Are God's,
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and are called his, because they are with him;
and Are called his, Because they Are with him;
cc vbr vvn png31, c-acp pns32 vbr p-acp pno31;
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the things of the kingdome of God, they are the things he seeks after, that hath the life of righteousnesse in him.
the things of the Kingdom of God, they Are the things he seeks After, that hath the life of righteousness in him.
dt n2 pp-f dt n1 pp-f np1, pns32 vbr dt n2 pns31 vvz a-acp, cst vhz dt n1 pp-f n1 p-acp pno31.
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Secondly, where the life of righteousnesse is, there is a sutableness of the spirit, and an agreement of the heart to the whole law of God.
Secondly, where the life of righteousness is, there is a suitableness of the Spirit, and an agreement of the heart to the Whole law of God.
ord, c-crq dt n1 pp-f n1 vbz, pc-acp vbz dt n1 pp-f dt n1, cc dt n1 pp-f dt n1 p-acp dt j-jn n1 pp-f np1.
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I beteech you observe this, The body of righteousness is nothing else but as it were the stamp of Gods Law, there is a proportion and conformitie between the one and the other;
I beteech you observe this, The body of righteousness is nothing Else but as it were the stamp of God's Law, there is a proportion and conformity between the one and the other;
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therefore in whomsoever the life of righteousnesse is in his spirit, there is a sutableness of disposition to the whole Law of God;
Therefore in whomsoever the life of righteousness is in his Spirit, there is a suitableness of disposition to the Whole Law of God;
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so that howsoever there is much antipathie, and deformitie, and unlikeness, and disagreement from the Law of God,
so that howsoever there is much antipathy, and deformity, and unlikeness, and disagreement from the Law of God,
av d c-acp pc-acp vbz d n1, cc n1, cc n1, cc n1 p-acp dt n1 pp-f np1,
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yet notwithstanding there is something within that soul that is agreeable to the whole Law of God;
yet notwithstanding there is something within that soul that is agreeable to the Whole Law of God;
av c-acp pc-acp vbz pi p-acp d n1 cst vbz j p-acp dt j-jn n1 pp-f np1;
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so that there is no particular branch nor part of the Commandment of God, but it doth find a principle to which it is suted and agreeable, in the heart of all them that have the life of righteousnesse in them.
so that there is no particular branch nor part of the Commandment of God, but it does find a principle to which it is suited and agreeable, in the heart of all them that have the life of righteousness in them.
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And this I take it, is the meaning of that of writing the Law of God in their hearts;
And this I take it, is the meaning of that of writing the Law of God in their hearts;
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that is, the very Law of God in all the parts of it;
that is, the very Law of God in all the parts of it;
d vbz, dt j n1 pp-f np1 p-acp d dt n2 pp-f pn31;
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it hath a stamp and impression, and a resemblance in the spirit of all them that have the life of righteousnesse.
it hath a stamp and impression, and a resemblance in the Spirit of all them that have the life of righteousness.
pn31 vhz dt n1 cc n1, cc dt n1 p-acp dt n1 pp-f d pno32 cst vhb dt n1 pp-f n1.
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This the Apostle largely expresseth in that seventh of the Romans, from the 15. Verse and so forward, I consent (saith he) to the Law, that it is good,
This the Apostle largely Expresses in that seventh of the Roman, from the 15. Verse and so forward, I consent (Says he) to the Law, that it is good,
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and that it is holy and just. and that it is holy and just.
cc cst pn31 vbz j cc j.
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They that have the life of righteousnesse, they doe not onely finde a truth, and a justice in Gods Law,
They that have the life of righteousness, they do not only find a truth, and a Justice in God's Law,
pns32 d vhb dt n1 pp-f n1, pns32 vdb xx av-j vvi dt n1, cc dt n1 p-acp npg1 n1,
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but they doe finde a goodness, a loveliness in Gods Law;
but they do find a Goodness, a loveliness in God's Law;
cc-acp pns32 vdb vvi dt n1, dt n1 p-acp npg1 n1;
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there is a sutableness and an agreement between their spirit and the whole Law of God, not onely in some, but in all particulars.
there is a suitableness and an agreement between their Spirit and the Whole Law of God, not only in Some, but in all particulars.
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Those branches of Gods Law, which are most contrary to their customes and naturall dispositions and inclinations, they see them good, they behold them amiable, they finde a disposition in their souls suteable and agreeable thereunto:
Those branches of God's Law, which Are most contrary to their customs and natural dispositions and inclinations, they see them good, they behold them amiable, they find a disposition in their Souls suitable and agreeable thereunto:
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And hence is that of David, Psal. 119.6. Then shall I not be ashamed, when I have respect to all thy Commandments. There is the second thing.
And hence is that of David, Psalm 119.6. Then shall I not be ashamed, when I have respect to all thy commandments. There is the second thing.
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The third Effect of this life of righteousness, it is a discerning of the evill of sin.
The third Effect of this life of righteousness, it is a discerning of the evil of since.
dt ord vvb pp-f d n1 pp-f n1, pn31 vbz dt j-vvg pp-f dt n-jn pp-f n1.
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The want of the life of righteousnesse, is the very cause why people doe not see the evill of sin:
The want of the life of righteousness, is the very cause why people do not see the evil of since:
dt n1 pp-f dt n1 pp-f n1, vbz dt j n1 q-crq n1 vdb xx vvi dt n-jn pp-f n1:
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Many people doe see the evill of the consequences of sin;
Many people do see the evil of the consequences of since;
d n1 vdb vvi dt n-jn pp-f dt n2 pp-f n1;
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the plagues and judgements that come for sin, but they doe not see the evill of sin.
the plagues and Judgments that come for since, but they do not see the evil of since.
dt n2 cc n2 cst vvb p-acp n1, cc-acp pns32 vdb xx vvi dt n-jn pp-f n1.
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Take sin in its own nature, as it is an unlikeness to the nature of God,
Take since in its own nature, as it is an unlikeness to the nature of God,
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as it is a transgression, and a going beside, a swerving from the Commandment of God, they doe not see any evill in sin thus.
as it is a Transgression, and a going beside, a swerving from the Commandment of God, they do not see any evil in since thus.
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But now where ever there is the life of righteousnesse, there is an apprehension and feeling of the evill of sin,
But now where ever there is the life of righteousness, there is an apprehension and feeling of the evil of since,
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as it is sin it self;
as it is since it self;
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and the reason of it is cleer, because that the life of righteousnesse is nothing but an impression of the Law of God upon a man,
and the reason of it is clear, Because that the life of righteousness is nothing but an impression of the Law of God upon a man,
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therefore it must needs cause that soul in which it is, to know and apprehend the Evill of the transgression of Gods Law.
Therefore it must needs cause that soul in which it is, to know and apprehend the Evil of the Transgression of God's Law.
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In a word, they that have the life of righteousnesse in them, they doe in their hearts apprehend sin to be the greatest evill,
In a word, they that have the life of righteousness in them, they do in their hearts apprehend since to be the greatest evil,
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and the most bitter thing that is in the world, whether it be a great sin or a small sin, in regard of the matter of it:
and the most bitter thing that is in the world, whither it be a great since or a small since, in regard of the matter of it:
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whether it be a secret sin, or a publike sin in regard of the circumstance:
whither it be a secret since, or a public since in regard of the circumstance:
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however sin may differ, yet they apprehend the greatest evill and bitterness to be in all sin;
however since may differ, yet they apprehend the greatest evil and bitterness to be in all since;
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thereupon it is, that they are as truly, though not as strongly, shy of the least sin as of the greatest;
thereupon it is, that they Are as truly, though not as strongly, shy of the least since as of the greatest;
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of the secretest sin, as of the most publique and scandalous sin. You have Saint Paul for this, Rom. 7.24.
of the secretest since, as of the most public and scandalous since. You have Saint Paul for this, Rom. 7.24.
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Oh wretched man that I am, who shall deliver me from the bodie of this death? The remembrance of that Originall corruption that was in his soul,O wretched man that I am, who shall deliver me from the body of this death? The remembrance of that Original corruption that was in his soul,
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and could never be rooted out, this made him to cry out for deliverance. Again Fourthly:
and could never be rooted out, this made him to cry out for deliverance. Again Fourthly:
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Wheresoever there is the life of righteousnesse, there is a discovering and discerning of the severall Particulars of sin and of unrighteousnesse.
Wheresoever there is the life of righteousness, there is a discovering and discerning of the several Particulars of since and of unrighteousness.
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Light it doth discover all things that are foul and are amisse; and life doth oftentimes discover weaknesses, and illnesse, and straightness we know discovers crookedness;
Light it does discover all things that Are foul and Are amiss; and life does oftentimes discover Weaknesses, and illness, and straightness we know discovers crookedness;
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so where ever there is the life of righteousness, there is a discerning of that inward contrarietie of unrighteousness that is in that heart.
so where ever there is the life of righteousness, there is a discerning of that inward contrariety of unrighteousness that is in that heart.
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I know that no man can discern all the evils that are in his soul, because the life of righteousness is not perfect, but imperfect in this world;
I know that no man can discern all the evils that Are in his soul, Because the life of righteousness is not perfect, but imperfect in this world;
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but yet notwithstanding he that hath the life or righteousness, he doth in part discover every corruption in his soul;
but yet notwithstanding he that hath the life or righteousness, he does in part discover every corruption in his soul;
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he doth see in himself the corruptions that are contrary to the whole frame of righteousnes, he doth see in himself the iniquities that are the transgressions of the whole Law of God.
he does see in himself the corruptions that Are contrary to the Whole frame of righteousness, he does see in himself the iniquities that Are the transgressions of the Whole Law of God.
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Hence it is that the children of God are so humbled;
Hence it is that the children of God Are so humbled;
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for a child of God, one that hath the life of righteousnesse in him, cannot be proud,
for a child of God, one that hath the life of righteousness in him, cannot be proud,
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for he having a life of righteousness commeth to see the death of sin in him,
for he having a life of righteousness comes to see the death of since in him,
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and to disscern in himself an universall contrarietie in part to the whole Law of God.
and to disscern in himself an universal contrariety in part to the Whole Law of God.
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Hence it is also that they thinke worse of themselves then of any other, because by the life of righteousness, they discern the remnants of an universall contrarietie that is in them to the whole Law of God.
Hence it is also that they think Worse of themselves then of any other, Because by the life of righteousness, they discern the remnants of an universal contrariety that is in them to the Whole Law of God.
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Lastly, The fifth Effect of the life of righteousness it is this.
Lastly, The fifth Effect of the life of righteousness it is this.
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Where ever there is the life of righteousness, there are all the fruits of the Spirit in some part,
Where ever there is the life of righteousness, there Are all the fruits of the Spirit in Some part,
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and in some measure begun in them.
and in Some measure begun in them.
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The life of righteousness it is not the springing up of one grace, but it is the quickning of the whole body of grace in us;
The life of righteousness it is not the springing up of one grace, but it is the quickening of the Whole body of grace in us;
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the whole frame of holiness, it is begun in them that have the life of righteousness;
the Whole frame of holiness, it is begun in them that have the life of righteousness;
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there are all the fruits of the Spirit to be found in that soul. What they are you may read in Gal. 5.22. Love, joy, peace, long-suffering, gentleness, faith, meekness, temperance, &c. I say, there are all the fruits of the Spirit begun in that soul;
there Are all the fruits of the Spirit to be found in that soul. What they Are you may read in Gal. 5.22. Love, joy, peace, long-suffering, gentleness, faith, meekness, temperance, etc. I say, there Are all the fruits of the Spirit begun in that soul;
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so that there is no grace that the word of God calleth for, that Christ hath, that the Saints of God ever shewed forth,
so that there is no grace that the word of God calls for, that christ hath, that the Saints of God ever showed forth,
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but he that hath the life of righteousness can discern it in some measure begun, or beginning in himself.
but he that hath the life of righteousness can discern it in Some measure begun, or beginning in himself.
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Take the lowest and meanest Christian of all others, if he have the life of righteousness, he can finde in himself (if he doe not judge falsely) at least the buddings and blossomings of the fruits of the Spirit of God, of that which God requireth of his children.
Take the lowest and Meanest Christian of all Others, if he have the life of righteousness, he can find in himself (if he do not judge falsely) At least the buddings and blossomings of the fruits of the Spirit of God, of that which God requires of his children.
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By the beginnings and buddings of grace, I mean, First, a discerning of the wants of grace;
By the beginnings and buddings of grace, I mean, First, a discerning of the Wants of grace;
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for usually the first work of grace is a discerning of the want of grace:
for usually the First work of grace is a discerning of the want of grace:
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The first work of the grace of humilitie, is a discerning of the want of humilitie;
The First work of the grace of humility, is a discerning of the want of humility;
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the first work of the grace of Faith, is a discerning of the want of Faith, &c. So that there is, I say, a discerning of the want of such and such graces, but that is not all;
the First work of the grace of Faith, is a discerning of the want of Faith, etc. So that there is, I say, a discerning of the want of such and such graces, but that is not all;
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hypocrites may sometime see the want of grace, but there is together with a discerning of the want of grace,
Hypocrites may sometime see the want of grace, but there is together with a discerning of the want of grace,
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an apprehension of the excellencie of grace, a hungring and thirsting after the getting of it, a high valuing of those that have it,
an apprehension of the excellency of grace, a hungering and thirsting After the getting of it, a high valuing of those that have it,
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and a constant use of the Ordinances for the obtaining of it.
and a constant use of the Ordinances for the obtaining of it.
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And to all these Effects of the life of righteousnesse, (as to the former Effects of the death of sin) you must add that Propertie, that it is lasting, it is a never-dying life:
And to all these Effects of the life of righteousness, (as to the former Effects of the death of since) you must add that Property, that it is lasting, it is a never-dying life:
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When this life of righteousness is quickned and begun in any, it increaseth and groweth up, it never dyeth, and is finally extinguished.
When this life of righteousness is quickened and begun in any, it increases and grows up, it never Dies, and is finally extinguished.
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Thus I have as briefly as I can, shewed you how you may trie your selves,
Thus I have as briefly as I can, showed you how you may try your selves,
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whether you have this death of sin, and life of righteousnesse, that is in all those in whom the Lord Jesus Christ is.
whither you have this death of since, and life of righteousness, that is in all those in whom the Lord jesus christ is.
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Now then (my brethren) be exhorted I beseech you in the fear of God, to put in practise,
Now then (my brothers) be exhorted I beseech you in the Fear of God, to put in practice,
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and to make use of this Touchstone, and looking-glasse.
and to make use of this Touchstone, and Looking glass.
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It is of use to all of us, not onely to you that are the people of God,
It is of use to all of us, not only to you that Are the people of God,
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but to you that are not;
but to you that Are not;
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not onely to you that are not, but to you that are the people of God.
not only to you that Are not, but to you that Are the people of God.
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These touchstones of the Scripture, these scales and weights of the Sanctuarie, they are of use to all sorts of people.
These touchstones of the Scripture, these scales and weights of the Sanctuary, they Are of use to all sorts of people.
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First, To you that have the truth of grace in you, it is of great use to you to trie your selves by,
First, To you that have the truth of grace in you, it is of great use to you to try your selves by,
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for by often tryall you come to be setled and assured of the truth of your grace:
for by often trial you come to be settled and assured of the truth of your grace:
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And for want of this, you want the comfort of your interest in the Lord Christ, the comfort of your justification,
And for want of this, you want the Comfort of your Interest in the Lord christ, the Comfort of your justification,
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and of your sanctification, and consequently of your salvation:
and of your sanctification, and consequently of your salvation:
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You cannot but want comfort, so long as you want assured Evidences of the truth of grace in you.
You cannot but want Comfort, so long as you want assured Evidences of the truth of grace in you.
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Again, you doe not onely want comfort, but you are disinabled to the service of God,
Again, you do not only want Comfort, but you Are disenabled to the service of God,
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and growth in righteousness by discouragements.
and growth in righteousness by discouragements.
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Discouragements are to the people of God, as the cold winde, and frosts are to yong buds;
Discouragements Are to the people of God, as the cold wind, and frosts Are to young buds;
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and whence cometh discouragements? Because people are not assured of the truth of their grace.
and whence comes discouragements? Because people Are not assured of the truth of their grace.
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And not onely so, but lastly, you are not so careful and thankfull to God as you should, onely because you are not rooted in the certaintie of the goodness of your estate.
And not only so, but lastly, you Are not so careful and thankful to God as you should, only Because you Are not rooted in the certainty of the Goodness of your estate.
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Therefore these tryals are of use to you. And much more to you that are not yet in the state of grace.
Therefore these trials Are of use to you. And much more to you that Are not yet in the state of grace.
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What is the reason that so many drop into hell, and are tumbled down into the pit of destruction, notwithstanding they live under the Gospel,
What is the reason that so many drop into hell, and Are tumbled down into the pit of destruction, notwithstanding they live under the Gospel,
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and the preaching of it? It is because the Devill hath begotten in them vain hopes, groundless perswasions of their part in Christ, of the forgiveness of their sins, and salvation of their souls;
and the preaching of it? It is Because the devil hath begotten in them vain hope's, groundless persuasions of their part in christ, of the forgiveness of their Sins, and salvation of their Souls;
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and so while they have vain and groundlesse hopes, hence it is that they goe to hell with a dream,
and so while they have vain and groundless hope's, hence it is that they go to hell with a dream,
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and conceit that they go to heaven. Could we but once convince people that they are not yet in a right state,
and conceit that they go to heaven. Could we but once convince people that they Are not yet in a right state,
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and that all their vain hopes and imaginarie conceits are false, and will prove deceitful, there were a great deal of likelihood that they would obtain true grace,
and that all their vain hope's and imaginary conceits Are false, and will prove deceitful, there were a great deal of likelihood that they would obtain true grace,
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and so consequently come to be everlastingly saved. Therefore I say, it is of use to all sorts.
and so consequently come to be everlastingly saved. Therefore I say, it is of use to all sorts.
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I beseech you therefore make use of those signs that the Scripture giveth you, whereby you may trie your selves.
I beseech you Therefore make use of those Signs that the Scripture gives you, whereby you may try your selves.
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Doe not thinke that it is an irregular way to put people upon signs and tryals.
Do not think that it is an irregular Way to put people upon Signs and trials.
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I confesse there are some particular cases, wherein it is not safe for some particular persons, at that time,
I confess there Are Some particular cases, wherein it is not safe for Some particular Persons, At that time,
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and in that case, to put them to try themselves by signs.
and in that case, to put them to try themselves by Signs.
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But for the generall it is necessary, and it is the dutie of all people to look to signs,
But for the general it is necessary, and it is the duty of all people to look to Signs,
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and to try themselves by them.
and to try themselves by them.
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And if there were nothing more, but this that is in the Text, me thinks it is an unanswerable Argument, to confute them that crie out against Signs and Evidences of the truth of grace.
And if there were nothing more, but this that is in the Text, me thinks it is an unanswerable Argument, to confute them that cry out against Signs and Evidences of the truth of grace.
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Doth not the Apostle Paul as plain as any man in the world can, put them upon the tryall of themselves by Signs, telling them, that if they have such and such things in them, they are in a good estate,
Does not the Apostle Paul as plain as any man in the world can, put them upon the trial of themselves by Signs, telling them, that if they have such and such things in them, they Are in a good estate,
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and if they have not, that they are in a dangerous and damnable condition? Therefore I say, put it not off,
and if they have not, that they Are in a dangerous and damnable condition? Therefore I say, put it not off,
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but make conscience to practise this duty, to view your souls in this, and the like looking-glasses.
but make conscience to practise this duty, to view your Souls in this, and the like Looking-glasses.
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Especially considering that which our Saviour Christ hath laid down for a certain truth, That there are many called, but few chosen.
Especially considering that which our Saviour christ hath laid down for a certain truth, That there Are many called, but few chosen.
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There were four sorts of grounds upon which the seed of Gods word was cast, and but one of those four proved good.
There were four sorts of grounds upon which the seed of God's word was cast, and but one of those four proved good.
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There were six hundred thousand of the people of Israel that came out of Egypt, and went toward Canaan, and yet but two of them that went into Canaan. There were twelve Tribes which the Lord had caused to make them cleave to himself,
There were six hundred thousand of the people of Israel that Come out of Egypt, and went towards Canaan, and yet but two of them that went into Canaan. There were twelve Tribes which the Lord had caused to make them cleave to himself,
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as a girdle to a mans loins, and yet there were ten of those Tribes at one clap that were all cast off from being the people of God,
as a girdle to a men loins, and yet there were ten of those Tribes At one clap that were all cast off from being the people of God,
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and but two of twelve that did remain. You know how that the Apostle Paul telleth us in Rom 9.27. Though the number of the Children of Israel be as the sand of the sea, a remnant shall be saved.
and but two of twelve that did remain. You know how that the Apostle Paul Telleth us in Rom 9.27. Though the number of the Children of Israel be as the sand of the sea, a remnant shall be saved.
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The Lord will put up righteousness in a short sum, I say, considering these things, that there are so many of those, that doe profess and hope to be saved, shall miscarry,
The Lord will put up righteousness in a short sum, I say, considering these things, that there Are so many of those, that do profess and hope to be saved, shall miscarry,
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how much doth it concern us all to try our selves? When as our Saviour Christ had told his twelve Discriples, that one of the twelve should betray him, every one began to put himself upon the examination,
how much does it concern us all to try our selves? When as our Saviour christ had told his twelve Disciples, that one of the twelve should betray him, every one began to put himself upon the examination,
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and asked their master whether it were he? Were they so carefull every one to try himself,
and asked their master whither it were he? Were they so careful every one to try himself,
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when Christ told them that one of the twelve should betray him, and shall not we be carefull to try our selves when as the Scripture telleth us, that scarce one of twelve shall be saved,
when christ told them that one of the twelve should betray him, and shall not we be careful to try our selves when as the Scripture Telleth us, that scarce one of twelve shall be saved,
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and that eleven of twelve Professors are like to perish and miscarry? Oh the heart of man is exceeding deceitfull;
and that eleven of twelve Professors Are like to perish and miscarry? O the heart of man is exceeding deceitful;
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hypocrisie is very strong, and exceeding cunning, hardly is a man able to finde out the state of his own spirit when he tryeth it with all his dilgence.
hypocrisy is very strong, and exceeding cunning, hardly is a man able to find out the state of his own Spirit when he trieth it with all his diligence.
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But above all (my brethren) let me presse you to this duty, to try and examine your selves, considering the times we live in.
But above all (my brothers) let me press you to this duty, to try and examine your selves, considering the times we live in.
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These are the times wherein the Lord putteth people upon the tryall:
These Are the times wherein the Lord putteth people upon the trial:
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trying times, even times like the times of the Fullers, purging his cloth, and the Goldsmiths refining his mettall:
trying times, even times like the times of the Fullers, purging his cloth, and the Goldsmiths refining his mettle:
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And there are more trying times like to come.
And there Are more trying times like to come.
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Have we not wofull experience of divers falling away, some falling scandalously, perhaps being the Saints of God, Davids, and Lots, and Noahs, and Peters; for so it is possible that some that are the children of God, may yet notwithstanding fall into scandalous and offensive sins, through their want of watchfulness, and fear, and carefulness.
Have we not woeful experience of diverse falling away, Some falling scandalously, perhaps being the Saints of God, Davids, and Lots, and Noahs, and Peter's; for so it is possible that Some that Are the children of God, may yet notwithstanding fallen into scandalous and offensive Sins, through their want of watchfulness, and Fear, and carefulness.
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But a great many doe fall, and fall scandalously, yea many give all cause of fear that there never was the soundness and truth of grace in them, they went out from us,
But a great many do fallen, and fallen scandalously, yea many give all cause of Fear that there never was the soundness and truth of grace in them, they went out from us,
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because they were not of us. Because they were not of us.
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Now I say, considering that there are those that doe fall, such as take upon them the profession of religion,
Now I say, considering that there Are those that do fallen, such as take upon them the profession of Religion,
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and are eminent in the waies of Christ, and in the Gospel, and yet fall, and fall desperately and damnably:
and Are eminent in the ways of christ, and in the Gospel, and yet fallen, and fallen desperately and damnably:
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Doth it not concern us all to fear, and upon fearing to try our selves? When the Apostle discoursed of the fall of the Jewes,
Does it not concern us all to Fear, and upon fearing to try our selves? When the Apostle discoursed of the fallen of the Jews,
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how they were broken and cast off:
how they were broken and cast off:
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What use did he teach the Gentiles to make of this? Let him that thinketh he standeth, take heed lest he fall. So say I;
What use did he teach the Gentiles to make of this? Let him that Thinketh he Stands, take heed lest he fallen. So say I;
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are these such times that many fall away? then such of us as doe stand, let us also take heed that we doe not fall.
Are these such times that many fallen away? then such of us as do stand, let us also take heed that we do not fallen.
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How shall we take heed of falling? Oh let us look to our selves that we are sound;
How shall we take heed of falling? O let us look to our selves that we Are found;
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the ordinary cause of falling away is rottenness and unsoundness, when people in hypocrisie take up the profession of Religion.
the ordinary cause of falling away is rottenness and unsoundness, when people in hypocrisy take up the profession of Religion.
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Therefore let us not make that use of the falls of holy men, as the people of the world doe;
Therefore let us not make that use of the falls of holy men, as the people of the world do;
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if there be any that falls into any scandalous sin, and manifests himself to be naught at the heart, what use doth the world make of it? To flie upon God,
if there be any that falls into any scandalous since, and manifests himself to be nought At the heart, what use does the world make of it? To fly upon God,
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and upon religion, and upon all professors of pietie, and upon the Ministers and Preachers of the word:
and upon Religion, and upon all professors of piety, and upon the Ministers and Preachers of the word:
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Oh say they, this is their Religion, they are all but hypocrites, this will be the end of them all.
O say they, this is their Religion, they Are all but Hypocrites, this will be the end of them all.
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These kind of Uses doth the world make of the falls of upright men: whereas alas, there is nothing lesse use to be made of them than this:
These kind of Uses does the world make of the falls of upright men: whereas alas, there is nothing less use to be made of them than this:
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If so be that people were not desperately malicious against God, and all goodness, and that they were not shamefully ignorant, they would never make this Use of the falls and scandalls of these men.
If so be that people were not desperately malicious against God, and all Goodness, and that they were not shamefully ignorant, they would never make this Use of the falls and scandals of these men.
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For first of all, how can it blemish God, or Religion, or good men, because some that seemed to be good and were not good, doe discover their rottenness,
For First of all, how can it blemish God, or Religion, or good men, Because Some that seemed to be good and were not good, do discover their rottenness,
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and unsoundness by their falls? What kind of blemish was it to the holy Apostles,
and unsoundness by their falls? What kind of blemish was it to the holy Apostles,
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and to the beleevers in the Primitive Church, that some that were amongst them did goe out from them? What kind of blemish was it to the twelve Apostles, that one whom Christ kept familiar company with,
and to the believers in the Primitive Church, that Some that were among them did go out from them? What kind of blemish was it to the twelve Apostles, that one whom christ kept familiar company with,
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and was conversant with the Apostles as brethren, did prove a hypocrite? Was Judas his desperate fall, a sign that the Religion and Preaching of Christ were naught,
and was conversant with the Apostles as brothers, did prove a hypocrite? Was Judas his desperate fallen, a Signen that the Religion and Preaching of christ were nought,
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and the other Disciples hypocrites? None dare say so;
and the other Disciples Hypocrites? None Dare say so;
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and if it were not, then why should it now be a sign? They that doe fall away, they doe therefore fall away,
and if it were not, then why should it now be a Signen? They that do fallen away, they do Therefore fallen away,
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because they are not religious, and not because they are religious.
Because they Are not religious, and not Because they Are religious.
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They therefore fall away, because they did not observe the rules of that religion they profest,
They Therefore fallen away, Because they did not observe the rules of that Religion they professed,
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and not because they profest it.
and not Because they professed it.
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And as it argueth thus an ignorance in people, so further, if so be that the world were acquainted with the Gospel,
And as it argue thus an ignorance in people, so further, if so be that the world were acquainted with the Gospel,
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and works of God, they would know that the Lord hath decreed from all eternitie, that in all ages of the Church, some that have been eminent in profession should fall away.
and works of God, they would know that the Lord hath decreed from all eternity, that in all ages of the Church, Some that have been eminent in profession should fallen away.
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There must be offences and scandalls given, the Lord Jesus Christ himself layeth down the rule, Matth. 18.7. It must needs be that offences come.
There must be offences and scandals given, the Lord jesus christ himself Layeth down the Rule, Matthew 18.7. It must needs be that offences come.
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The Lord hath foretold it, and hath ever made it good in all ages and times of the Church, that there shall be offences and scandalls; and that for good ends.
The Lord hath foretold it, and hath ever made it good in all ages and times of the Church, that there shall be offences and scandals; and that for good ends.
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First, to the making of them that are true hearted, to be more fearfull, and watchfull,
First, to the making of them that Are true hearted, to be more fearful, and watchful,
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and more diligently to try their own estates, and to fear lest they fall;
and more diligently to try their own estates, and to Fear lest they fallen;
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and by this kind of painfull and carefull fear, the Lord doth keep them that they shall never fall.
and by this kind of painful and careful Fear, the Lord does keep them that they shall never fallen.
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And another end is in regard of the wicked world, the world lieth in wickedness, and it is cursed and hated of God, and intended to damnation;
And Another end is in regard of the wicked world, the world lies in wickedness, and it is cursed and hated of God, and intended to damnation;
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and there are a generation in the Church which the Lord hateth and abhorreth, and hath appointed to wrath;
and there Are a generation in the Church which the Lord hates and abhorreth, and hath appointed to wrath;
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and there are some that hate God, and Religion, and are glad of any occasion whereby they may reproach God and Religion,
and there Are Some that hate God, and Religion, and Are glad of any occasion whereby they may reproach God and Religion,
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and may harden their hearts from the power and practise of Religion:
and may harden their hearts from the power and practice of Religion:
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Now in regard of these desperate wretches, the Lord hath appointed it, that in all ages some professors shall fall scandalously;
Now in regard of these desperate wretches, the Lord hath appointed it, that in all ages Some professors shall fallen scandalously;
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that they that have a minde to have their hearts hardned against God and Religion, should have them hardned with a vengeance;
that they that have a mind to have their hearts hardened against God and Religion, should have them hardened with a vengeance;
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that even as a man that is running in a way, and another having a minde to make him fall, casteth some stone or block before him that may make him stumble and fall:
that even as a man that is running in a Way, and Another having a mind to make him fallen, Cast Some stone or block before him that may make him Stumble and fallen:
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Even so, when the Lord seeth men desperately cavilling against Religion, studying how to harden their own hearts,
Even so, when the Lord sees men desperately caviling against Religion, studying how to harden their own hearts,
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and the hearts of others, the Lord will make his own children sometimes to fall,
and the hearts of Others, the Lord will make his own children sometime to fallen,
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though that it is not so common, but ordinarily hypocrites to fall, and lie in their way as stones, that they may stumble and fall, and perish for ever.
though that it is not so Common, but ordinarily Hypocrites to fallen, and lie in their Way as stones, that they may Stumble and fallen, and perish for ever.
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There is a woe to them that take scandals, all profane ones that will stumble at Religion,
There is a woe to them that take scandals, all profane ones that will Stumble At Religion,
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and reproach professors and profession because of scandalls, there is a woe to them, and what woe? Even this, that those scandalls are as so many stones tumbled in the way to make them break their necks in the pit of everlasting perdition.
and reproach professors and profession Because of scandals, there is a woe to them, and what woe? Even this, that those scandals Are as so many stones tumbled in the Way to make them break their necks in the pit of everlasting perdition.
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And, therefore thus you shall finde, that usually where the ministry of the Gospell hath been any long time,
And, Therefore thus you shall find, that usually where the Ministry of the Gospel hath been any long time,
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and people have not been wrought upon by the preaching of the Gospel, are not brought to a powerfull profession of religion, you shall usually finde it, that the Lord doth suffer some professors or other in these places to fall scandalously;
and people have not been wrought upon by the preaching of the Gospel, Are not brought to a powerful profession of Religion, you shall usually find it, that the Lord does suffer Some professors or other in these places to fallen scandalously;
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Is it not so in many places in this City? And therefore I beseech (my brethren) think of it,
Is it not so in many places in this city? And Therefore I beseech (my brothers) think of it,
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as you are afraid to be hardened, and to have a blacknesse upon you of Gods wrath, take heed of making this use of the fals and scandals of any to harden your hearts against religion,
as you Are afraid to be hardened, and to have a blackness upon you of God's wrath, take heed of making this use of the falls and scandals of any to harden your hearts against Religion,
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or to tip your tongues with reproaches against the Gospel and professors, and so to grow to a hatred of the truth and power of godlinesse.
or to tip your tongues with Reproaches against the Gospel and professors, and so to grow to a hatred of the truth and power of godliness.
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But the use you are to make of it is this, Let him that standeth take heed least he fall:
But the use you Are to make of it is this, Let him that Stands take heed lest he fallen:
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Is one fallen? take heed thou doest not fall also;
Is one fallen? take heed thou dost not fallen also;
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and to the end thou doest not fall, have a care to trie and examine thy selfe:
and to the end thou dost not fallen, have a care to try and examine thy self:
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Looke to thy selfe, that thou have a sure standing.
Look to thy self, that thou have a sure standing.
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Therefore I beseech you make use of this Looking-glasse, take this text of Scripture, and by it try your selves;
Therefore I beseech you make use of this Looking glass, take this text of Scripture, and by it try your selves;
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if you be right, Christ is in you, if Christ be in you, there is a death or sinne, and a life of righteousnesse.
if you be right, christ is in you, if christ be in you, there is a death or sin, and a life of righteousness.
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Thus much for the first Use. The second Use in a word, and that is for Comfort, and Terror.
Thus much for the First Use. The second Use in a word, and that is for Comfort, and Terror.
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Is it so, that those that have Christ in them have a death of sinne and a life of righteousnesse;
Is it so, that those that have christ in them have a death of sin and a life of righteousness;
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then here is comfort to some of you, and terror to others of you. Comfort to all such of you as finde in your selves this death of sinne, and this life of righteousnesse.
then Here is Comfort to Some of you, and terror to Others of you. Comfort to all such of you as find in your selves this death of sin, and this life of righteousness.
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Doest thou find, that there is this death of sinne in thee, this life of righteousnesse in thee? Oh then be comforted,
Dost thou find, that there is this death of sin in thee, this life of righteousness in thee? O then be comforted,
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for thou hast Christ in thee, and thou art certainly in Christ;
for thou hast christ in thee, and thou art Certainly in christ;
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God is reconciled to thee, thy person is justified, thy sinnes are forgiven, and thy soule must be everlastingly saved, therefore be thou comforted.
God is reconciled to thee, thy person is justified, thy Sins Are forgiven, and thy soul must be everlastingly saved, Therefore be thou comforted.
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It may be there is not so great a death of sinne in thee as there is in others,
It may be there is not so great a death of sin in thee as there is in Others,
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but there is a death of sinne in thee:
but there is a death of sin in thee:
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It may be there is not so full a life of righteousnesse in thee as there is in others,
It may be there is not so full a life of righteousness in thee as there is in Others,
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but there is a life of righteousnesse in thee:
but there is a life of righteousness in thee:
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If there be a death of sinne and a life of righteousnesse, Christ is in thee,
If there be a death of sin and a life of righteousness, christ is in thee,
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though thou come short of that death and life that is in others:
though thou come short of that death and life that is in Others:
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I pray is not the soule of man as truly in an Infant in the wombe,
I pray is not the soul of man as truly in an Infant in the womb,
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as in that childe that is borne and grown to some strength? Is not the soule of man as truly in a weak and sickly man,
as in that child that is born and grown to Some strength? Is not the soul of man as truly in a weak and sickly man,
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as in a strong and lusty man? Is not the life and sap of a tree in a plant that is truly ingrafted,
as in a strong and lusty man? Is not the life and sap of a tree in a plant that is truly ingrafted,
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though but newly, and standeth in a manner loose, and scarse buddeth or blossometh, is it not as truly in that graft,
though but newly, and Stands in a manner lose, and scarce buddeth or blossometh, is it not as truly in that grafted,
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as in a graft that is grown strong and hath borne much fruit? Even so is it in thee, and therefore be comforted.
as in a grafted that is grown strong and hath born much fruit? Even so is it in thee, and Therefore be comforted.
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I desire to joy and glad your hearts that are in Christ, and have Christ in you;
I desire to joy and glad your hearts that Are in christ, and have christ in you;
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and I could not tell what better subject to pitch upon to bring you to comfort,
and I could not tell what better Subject to pitch upon to bring you to Comfort,
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because I know this is the maine ground of all your discomfort, a doubt whether Christ be in you or not,
Because I know this is the main ground of all your discomfort, a doubt whither christ be in you or not,
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therefore I thought it fit to shew you your faces in this Looking-glasse.
Therefore I Thought it fit to show you your faces in this Looking glass.
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If then you finde in you a death of sinne, and a life of righteousnesse, know that Christ is in you.
If then you find in you a death of sin, and a life of righteousness, know that christ is in you.
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When as the Scriptures, and Ministers from the Scriptures, doe open to you cleare signes and certaine evidences of the goodnesse and truth of your estates,
When as the Scriptures, and Ministers from the Scriptures, do open to you clear Signs and certain evidences of the Goodness and truth of your estates,
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if you put away comfort then, you put away comfort when God speakes to you; you refuse to be comforted when the Lord will comfort you;
if you put away Comfort then, you put away Comfort when God speaks to you; you refuse to be comforted when the Lord will Comfort you;
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you give the lie to God and to his Word;
you give the lie to God and to his Word;
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therefore take heed what you doe, if by these signes, or any such which are cleare and evident, grounded upon the word of God, you finde your estates to be good, know then,
Therefore take heed what you do, if by these Signs, or any such which Are clear and evident, grounded upon the word of God, you find your estates to be good, know then,
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and assuredly beleeve them to be good.
and assuredly believe them to be good.
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It is true, I confesse, the heart of man is so deceitfull, that a man cannot try his own heart,
It is true, I confess, the heart of man is so deceitful, that a man cannot try his own heart,
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and therefore the heart of man is so deceitfull, that Ministers cannot try other mens hearts;
and Therefore the heart of man is so deceitful, that Ministers cannot try other men's hearts;
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none but the Lord Jesus Christ is onely able to know the heart;
none but the Lord jesus christ is only able to know the heart;
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none but the King is able to discerne the man that had not on the wedding garment;
none but the King is able to discern the man that had not on the wedding garment;
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you may passe the judgement of all the Ministers and Servants of the King, and be let in to the feast:
you may pass the judgement of all the Ministers and Servants of the King, and be let in to the feast:
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Yet notwithstanding, though neither man himselfe nor Minister, is able to try the heart, yet this I confidently beleeve, that a man himselfe,
Yet notwithstanding, though neither man himself nor Minister, is able to try the heart, yet this I confidently believe, that a man himself,
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and a Minister also may know and try the hearts of people, if so be they deale faithfully and plainly with him.
and a Minister also may know and try the hearts of people, if so be they deal faithfully and plainly with him.
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Though no man can discover the secret windings of the heart, yet the word of God doth:
Though no man can discover the secret windings of the heart, yet the word of God does:
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this word of God doth not onely lay down infallible signes, whereby people may know whether they are in the truth of grace;
this word of God does not only lay down infallible Signs, whereby people may know whither they Are in the truth of grace;
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but the word of God doth lay down signes, whereby we may know whether we have those signes or no:
but the word of God does lay down Signs, whereby we may know whither we have those Signs or no:
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therefore if people will in the humility of their soules, nakedly (so farre as they know their own hearts) openly,
Therefore if people will in the humility of their Souls, nakedly (so Far as they know their own hearts) openly,
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and plainly, and particularly judge them by the Scriptures, and observe their hearts in the course of Gods dealing with them,
and plainly, and particularly judge them by the Scriptures, and observe their hearts in the course of God's dealing with them,
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and their dealing with God, and accordingly apply the touchstone of the Scriptures;
and their dealing with God, and accordingly apply the touchstone of the Scriptures;
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(6) text (DIV1)
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I am confident, by the signes and evidences of grace that are in the Scriptures, people may come to discerne their own hearts, not by any vertue or skill of their own,
I am confident, by the Signs and evidences of grace that Are in the Scriptures, people may come to discern their own hearts, not by any virtue or skill of their own,
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but by the vertue and skill of God, whose power goeth along with his Word.
but by the virtue and skill of God, whose power Goes along with his Word.
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It is true, a Hypocrite may deceive the quickest-eyed Minister in the world, if he will not openly lay his heart before him:
It is true, a Hypocrite may deceive the quickest-eyed Minister in the world, if he will not openly lay his heart before him:
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(6) text (DIV1)
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and therefore good Ministers oftentimes speake peace to them to whom no peace belongeth; yet they speak the truth according to those evidences that are expressed to them.
and Therefore good Ministers oftentimes speak peace to them to whom no peace belongeth; yet they speak the truth according to those evidences that Are expressed to them.
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Were not the wise virgins deceived in the foolish? Was not David deceived in Achitophell? Were not the Disciples deceived in Judas? Yet notwithstanding,
Were not the wise Virgins deceived in the foolish? Was not David deceived in Achitophel? Were not the Disciples deceived in Judas? Yet notwithstanding,
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(6) text (DIV1)
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as I said, if people will sincerely deal with their fellow brethren, and with their Minister,
as I said, if people will sincerely deal with their fellow brothers, and with their Minister,
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and when God calleth upon them to try themselves, if they will turne their inside outward,
and when God calls upon them to try themselves, if they will turn their inside outward,
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if they will nakedly lay open the state of their own hearts, so clearly as they can discerne, I doubt not,
if they will nakedly lay open the state of their own hearts, so clearly as they can discern, I doubt not,
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but the Minister of God from the word of God may speak assured peace, and give them certaine evidences of the truth of grace.
but the Minister of God from the word of God may speak assured peace, and give them certain evidences of the truth of grace.
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Were not these things thus, it were not possible we should ever come to assurance: it were in vain that the Lord hath given us so many signes and tokens,
Were not these things thus, it were not possible we should ever come to assurance: it were in vain that the Lord hath given us so many Signs and tokens,
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if by observing and trying, we might not come to discerne the estate of our hearts.
if by observing and trying, we might not come to discern the estate of our hearts.
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Therefore for such of you as in truth find from time to time, by these and the like evidences, the truth of grace in you, know you, that there is ground of comfort for your soules.
Therefore for such of you as in truth find from time to time, by these and the like evidences, the truth of grace in you, know you, that there is ground of Comfort for your Souls.
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And as this is ground of comfort to you that have these things; so it is ground of terror to those that want them.
And as this is ground of Comfort to you that have these things; so it is ground of terror to those that want them.
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I know you are almost all frequenters of the Word, speakers well of the practise of religion, happily you have some reformation in you, happily you have some Ministers that speak peace to you, happily there is no disturbance in your consciences, happily there is some kind of joy and rejoycing in you in hearing the Word, &c. But my brethren, whatever there is that can be in you,
I know you Are almost all frequenters of the Word, Speakers well of the practice of Religion, happily you have Some Reformation in you, happily you have Some Ministers that speak peace to you, happily there is no disturbance in your Consciences, happily there is Some kind of joy and rejoicing in you in hearing the Word, etc. But my brothers, whatever there is that can be in you,
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(6) text (DIV1)
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if this be not in you, if there be not a death of sin, and a life of righteousnesse, be it known unto you, that Christ is not in you,
if this be not in you, if there be not a death of since, and a life of righteousness, be it known unto you, that christ is not in you,
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neither are you in the state of grace:
neither Are you in the state of grace:
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You may go on and please your selves with dreams of a happy estate, because of such and such appearances of grace;
You may go on and please your selves with dreams of a happy estate, Because of such and such appearances of grace;
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(6) text (DIV1)
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yet this I assure you, if the death of sin be not in you, and the life of righteousnesse, Christ is not in you,
yet this I assure you, if the death of since be not in you, and the life of righteousness, christ is not in you,
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(6) text (DIV1)
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nor never will be for you.
nor never will be for you.
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Again therefore be amazed, and tremble, and fear, and cast away your vain hopes, all you that have not found the death of sin, and life of righteousnesse.
Again Therefore be amazed, and tremble, and Fear, and cast away your vain hope's, all you that have not found the death of since, and life of righteousness.
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Be assured of what the Lord Christ speaks in John 12. The words that I speak shall judge you at the last day.
Be assured of what the Lord christ speaks in John 12. The words that I speak shall judge you At the last day.
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Be assured of this that the Lord Jesus Christ will judge your estates by these, and such like tryals as these are at the last day;
Be assured of this that the Lord jesus christ will judge your estates by these, and such like trials as these Are At the last day;
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(6) text (DIV1)
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and if you cannot be found meet to be partakers of the inheritance of the Saints in light, by the Ministers,
and if you cannot be found meet to be partakers of the inheritance of the Saints in Light, by the Ministers,
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(6) text (DIV1)
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and Ministry of the Word faithfully dispensed from the Scriptures, you shall never be found meet to bee partakers of it in the judgement of God at the last day;
and Ministry of the Word faithfully dispensed from the Scriptures, you shall never be found meet to be partakers of it in the judgement of God At the last day;
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(6) text (DIV1)
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for so as the Word judgeth, God judgeth, and as the Minister judgeth while he keepeth to the Scriptures, the Lord Christ will judge at the last day.
for so as the Word Judgeth, God Judgeth, and as the Minister Judgeth while he Keepeth to the Scriptures, the Lord christ will judge At the last day.
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So that you see here is Comfort for some, and Terror for others: Comfort for such as have a death of sin, and a life of righteousness;
So that you see Here is Comfort for Some, and Terror for Others: Comfort for such as have a death of since, and a life of righteousness;
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though there bee much corruption, though there be much weakness of grace in you, yet here is comfort for you,
though there be much corruption, though there be much weakness of grace in you, yet Here is Comfort for you,
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and terror for all others, whatever their morall vertues, and common graces, or their restraining gifts, or outward profession is.
and terror for all Others, whatever their moral Virtues, and Common graces, or their restraining Gifts, or outward profession is.
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Well then, what now remains, but that in the last place, we be all exhorted from the Lord, to labour to increase the death of sin,
Well then, what now remains, but that in the last place, we be all exhorted from the Lord, to labour to increase the death of since,
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and life of righteousness in us.
and life of righteousness in us.
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They are but imperfect in the best of us, let us labour to make them both more perfect, to perfect the death of sin, and the life of righteousness.
They Are but imperfect in the best of us, let us labour to make them both more perfect, to perfect the death of since, and the life of righteousness.
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Why so? Because that the death of sin and life of righteousness, they are the Evidences of Christs being in us, the evidences of the goodness of our estates;
Why so? Because that the death of since and life of righteousness, they Are the Evidences of Christ being in us, the evidences of the Goodness of our estates;
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(6) text (DIV1)
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therefore the more these are, the more are our Evidences of our part in Christ,
Therefore the more these Are, the more Are our Evidences of our part in christ,
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and the greater will our comfort be, and we shall make more sure our calling and election.
and the greater will our Comfort be, and we shall make more sure our calling and election.
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This is that which the Apostle Peter meaneth, 2 Pet. 1. 5. Give all diligence (saith he) to make your valling and election sure.
This is that which the Apostle Peter means, 2 Pet. 1. 5. Give all diligence (Says he) to make your valling and election sure.
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But how is that done? by making sure those things in your selves that are the tokens,
But how is that done? by making sure those things in your selves that Are the tokens,
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and signs, and evidences of Gods Election.
and Signs, and evidences of God's Election.
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How shall this be done? saith the Text there, adde one grace to another, to your faith vertue, to your vertue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, brotherly kindnes; and to brotherly kindness, love:
How shall this be done? Says the Text there, add one grace to Another, to your faith virtue, to your virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, brotherly kindness; and to brotherly kindness, love:
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perfect your grace, increase the life of righteousnesse, perfect in you the death of sin, increase the ruine of the old man;
perfect your grace, increase the life of righteousness, perfect in you the death of since, increase the ruin of the old man;
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the more you increase these things, the more you increase your Evidences of your part in Christ.
the more you increase these things, the more you increase your Evidences of your part in christ.
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What can you desire that is able to administer to you so much comfort, to provide so good a help for you against those fears we have so long justly feared;
What can you desire that is able to administer to you so much Comfort, to provide so good a help for you against those fears we have so long justly feared;
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what can prepare you for those ensuing calamities that are approaching, as your Evidences of a part in Christ? But nothing can give you so much evidence of a part in Christ,
what can prepare you for those ensuing calamities that Are approaching, as your Evidences of a part in christ? But nothing can give you so much evidence of a part in christ,
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as the death of sin, and life of righteousnesse.
as the death of since, and life of righteousness.
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Therefore I beseech you, studie above all things, what ever else you neglect, to increase and perfect in you the death of sin,
Therefore I beseech you, study above all things, what ever Else you neglect, to increase and perfect in you the death of since,
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and life of righteousness, that so the Evidences of Christ being in you may be certain.
and life of righteousness, that so the Evidences of christ being in you may be certain.
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And so much for this time and Text. FINIS.
And so much for this time and Text. FINIS.
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GRACE Magnified: OR, The PRIVILED GES of those that are under Grace. SERMON III. Rom. 6. 14.
GRACE Magnified: OR, The PRIVILED GES of those that Are under Grace. SERMON III. Rom. 6. 14.
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For sin shall not have dominion over you, for you are not under the Law, but under Grace.
For since shall not have dominion over you, for you Are not under the Law, but under Grace.
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THe blessed Apostle Saint Paul, having in the two former Verses exhorted the Romans to whom he wrote this Epistle, that they should not let sin reign in their mortall bodie;
THe blessed Apostle Saint Paul, having in the two former Verses exhorted the Romans to whom he wrote this Epistle, that they should not let since Reign in their Mortal body;
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nor yeeld their members as instruments of unrighteousnesse unto sin. nor yield their members as Instruments of unrighteousness unto since.
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He cometh in this Verse to prevent a discouragement, which of all others is the greatest hinderer of our endeavours after holinesse,
He comes in this Verse to prevent a discouragement, which of all Others is the greatest hinderer of our endeavours After holiness,
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and might happily dis-hearten these Romans, from yeelding obedience to this exhortation, for they might think with themselves, that it was impossible for them to keep sin from reigning in them, and therefore it was in vain for them to indeavour to doe what he had exhorted them unto.
and might happily dishearten these Romans, from yielding Obedience to this exhortation, for they might think with themselves, that it was impossible for them to keep since from reigning in them, and Therefore it was in vain for them to endeavour to do what he had exhorted them unto.
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To prevent this discouragement, the Apostle in this Verse that I have read unto you, annexeth a promise to that his Exhortation,
To prevent this discouragement, the Apostle in this Verse that I have read unto you, annexeth a promise to that his Exhortation,
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and in the name of God as•ureth them, that they shall attain to that which he had commanded them to labour for.
and in the name of God as•ureth them, that they shall attain to that which he had commanded them to labour for.
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He had exhorted them that they should not let sin reign in them, and here he promiseth that sin shall not reign over them.
He had exhorted them that they should not let since Reign in them, and Here he promises that since shall not Reign over them.
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Before I come to speak of the words as they stand alone by themselves, let me observe one thing briefly from the coherence of them with the words going before,
Before I come to speak of the words as they stand alone by themselves, let me observe one thing briefly from the coherence of them with the words going before,
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and that shall be onely this, That
and that shall be only this, That
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God commandeth his children to doe nothing, but he promiseth to make them able to perform it. God commands his children to do nothing, but he promises to make them able to perform it.
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Whatsoever God hath bid his people doe; he hath promised that his people shall doe it.
Whatsoever God hath bid his people do; he hath promised that his people shall do it.
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It is a Point clear and evident from the Text, the Lord here commandeth them that they should not let sin reign in them, and here he also promiseth that sin shall not reign over them.
It is a Point clear and evident from the Text, the Lord Here commands them that they should not let since Reign in them, and Here he also promises that since shall not Reign over them.
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It is as evident in other places of Scripture, I might give you divers instances thereof,
It is as evident in other places of Scripture, I might give you diverse instances thereof,
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but that I onely purpose to touch this Point, and no more, because you see I gather it from the Coherence;
but that I only purpose to touch this Point, and no more, Because you see I gather it from the Coherence;
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yet I will name you one or two, for the fuller clearing thereof.
yet I will name you one or two, for the fuller clearing thereof.
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God commandeth his people to fear his name, as you have it often in the Scripture; and in Jer. 32.39.
God commands his people to Fear his name, as you have it often in the Scripture; and in Jer. 32.39.
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he promiseth to give them a heart to fear him, I will give them (saith he there) one heart that they may fear me for ever,
he promises to give them a heart to Fear him, I will give them (Says he there) one heart that they may Fear me for ever,
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for the good of them, and their children after them. for the good of them, and their children After them.
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The Lord commandeth his people to love him, to set their hearts upon him, My son, give me thy heart, as you have it in the Proverbs. And the Lord promiseth, that he will make them set their hearts upon him, Hosea 2.14 I will allure her, and bring her into the wilderness, and speak comfortably to her;
The Lord commands his people to love him, to Set their hearts upon him, My son, give me thy heart, as you have it in the Proverbs. And the Lord promises, that he will make them Set their hearts upon him, Hosea 2.14 I will allure her, and bring her into the Wilderness, and speak comfortably to her;
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the word is, I will speak to her heart, as it is in some of the Margents of your Bibles:
the word is, I will speak to her heart, as it is in Some of the Margins of your Bibles:
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It is a metaphor alluding to the manner of a man, that having a desire to have the conjugall affection of such a maid, doth so set himself to allure her,
It is a metaphor alluding to the manner of a man, that having a desire to have the conjugal affection of such a maid, does so Set himself to allure her,
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and draw her, as to bring her heart for to love him, so faith the Lord,
and draw her, as to bring her heart for to love him, so faith the Lord,
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as I have commanded my people to give me their heart, I will allure them,
as I have commanded my people to give me their heart, I will allure them,
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and speak to their heart, so as I will make them set their hearts upon me.
and speak to their heart, so as I will make them Set their hearts upon me.
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I need not give you any further instances, you see the point is cleare, and directly issueth from the coherence of the Text with the foregoing words,
I need not give you any further instances, you see the point is clear, and directly issueth from the coherence of the Text with the foregoing words,
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and by these places and the like, you may see the truth of the Doctrine, viz. Gods gracious manner of dealing with his Children, that he pmiseth to make them able to doe whatsoever it is that he commandeth them to doe.
and by these places and the like, you may see the truth of the Doctrine, viz. God's gracious manner of dealing with his Children, that he pmiseth to make them able to do whatsoever it is that he commands them to do.
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And this (my brethren) is the difference between the Covenant of workes and of grace, between the Law and the Gospel.
And this (my brothers) is the difference between the Covenant of works and of grace, between the Law and the Gospel.
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In the Law, (which is the Covenant of workes) the Lord commandeth many things,
In the Law, (which is the Covenant of works) the Lord commands many things,
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but promiseth to helpe them in nothing;
but promises to help them in nothing;
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In the Covenant of grace which is the Gospel) the Lord commandeth nothing, but he promiseth to make them able to doe it.
In the Covenant of grace which is the Gospel) the Lord commands nothing, but he promises to make them able to do it.
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If you aske me the ground, or reason of Gods dealing thus with his Children. I answer, there is a double reason of it.
If you ask me the ground, or reason of God's dealing thus with his Children. I answer, there is a double reason of it.
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The first is, Because it is Gods purpose, that his children shall obey (in some measure) all his Commandements.
The First is, Because it is God's purpose, that his children shall obey (in Some measure) all his commandments.
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It is the purpose of God, he hath decreed it from all eternity, that his people shall obey his Law;
It is the purpose of God, he hath decreed it from all eternity, that his people shall obey his Law;
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not perfectly, for that they have done onely in Christ their Head, their Husband, their Undertaker;
not perfectly, for that they have done only in christ their Head, their Husband, their Undertaker;
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not legally, for that is impossible, considering their infirmities, but evangelically, in uprightnesse, though not in perfection;
not legally, for that is impossible, considering their infirmities, but evangelically, in uprightness, though not in perfection;
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In truth, though not in measure and degree. This the Lord hath decreed from all eternity, that his people shall keep his Commandements,
In truth, though not in measure and degree. This the Lord hath decreed from all eternity, that his people shall keep his commandments,
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as you see it promised in Ezek. 36.17. They shall walk in my statutes, and keepe my judgements, and doe them.
as you see it promised in Ezekiel 36.17. They shall walk in my statutes, and keep my Judgments, and do them.
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Now Gods promises, they are nothing else but the expression of his eternall purpose to his children:
Now God's promises, they Are nothing Else but the expression of his Eternal purpose to his children:
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so that whatsoever God hath promised to his children, that he hath from all eternity purposed to his children:
so that whatsoever God hath promised to his children, that he hath from all eternity purposed to his children:
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God therefore having purposed this, that his children shall keep his Commandements in an Evangelicall manner, he must make them able to doe it,
God Therefore having purposed this, that his children shall keep his commandments in an Evangelical manner, he must make them able to do it,
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for except God helpe them to performe what he requireth, it is not in their power to doe it.
for except God help them to perform what he requires, it is not in their power to do it.
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In regard of obedience to Gods Commandements, Gods children are as the world was before it was made, when it was nothing;
In regard of Obedience to God's commandments, God's children Are as the world was before it was made, when it was nothing;
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there was no power in the world to have a Sunne, or Moone, to have a Sea,
there was no power in the world to have a Sun, or Moon, to have a Sea,
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or Firmament, to have men, or beasts, because the world was nothing.
or Firmament, to have men, or beasts, Because the world was nothing.
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So there is no power in Gods children to obey any Commandement, for in regard of obedience to God, they are as nothing, they are dead in trespasses and sinnes:
So there is no power in God's children to obey any Commandment, for in regard of Obedience to God, they Are as nothing, they Are dead in Trespasses and Sins:
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therefore they are said to be created of God unto good workes, implying, that before they were nothing.
Therefore they Are said to be created of God unto good works, implying, that before they were nothing.
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If therefore God will have it done, God must give them a power to doe it.
If Therefore God will have it done, God must give them a power to do it.
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Indeed it is true, they ought to doe it though they cannot, for they had a power once in Adam, therefore God may justly require it of them,
Indeed it is true, they ought to do it though they cannot, for they had a power once in Adam, Therefore God may justly require it of them,
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yet they cannot doe it, for they are nothing.
yet they cannot do it, for they Are nothing.
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Here is then the first Reason, why God hath promised to enable him to doe all that he hath commanded,
Here is then the First Reason, why God hath promised to enable him to do all that he hath commanded,
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because he hath purposed and resolved that they shall obey him, and without his ability, they cannot obey him,
Because he hath purposed and resolved that they shall obey him, and without his ability, they cannot obey him,
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for they are dead in sinnes and trespasses.
for they Are dead in Sins and Trespasses.
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The second Reason is, Because God hath (for divers wise ends) decreed, that all the obedience of his children shall come from Christ, and by Faith.
The second Reason is, Because God hath (for diverse wise ends) decreed, that all the Obedience of his children shall come from christ, and by Faith.
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This is expresse in the Scripture, to the end that no man might glory in himselfe,
This is express in the Scripture, to the end that no man might glory in himself,
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but that all glorying might be in Christ: God hath decreed this, that no obedience shall be wrought by any that is acceptable,
but that all glorying might be in christ: God hath decreed this, that no Obedience shall be wrought by any that is acceptable,
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but what shall come from Christ by Faith. Now if it come from Christ by Faith, then it must come by a promise,
but what shall come from christ by Faith. Now if it come from christ by Faith, then it must come by a promise,
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for there is nothing the object of faith but a promise, and a divine promise:
for there is nothing the Object of faith but a promise, and a divine promise:
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To the end therefore they may have a promise, God hath promised to enable them to all he commandeth, that so they by faith resting upon this promise, they might come to this obedience by faith,
To the end Therefore they may have a promise, God hath promised to enable them to all he commands, that so they by faith resting upon this promise, they might come to this Obedience by faith,
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and so may have nothing to glory in themselves. Here are the two Reasons of the point:
and so may have nothing to glory in themselves. Here Are the two Reasons of the point:
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And so you see the observation cleare, that God commandeth his people nothing, but he promiseth to make them able to performe it.
And so you see the observation clear, that God commands his people nothing, but he promises to make them able to perform it.
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There is onely this caution to be added, that howsoever God promiseth to enable his people to doe all he commandeth,
There is only this caution to be added, that howsoever God promises to enable his people to do all he commands,
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yet this shutteth not out their endeavour.
yet this shutteth not out their endeavour.
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His promise of enabling them is upon this supposition, that they doe indeavour in the use of the meanes he shall appoint them.
His promise of enabling them is upon this supposition, that they do endeavour in the use of the means he shall appoint them.
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The Lord in promising doth not meane that they should be idle, and look that he should doe all;
The Lord in promising does not mean that they should be idle, and look that he should do all;
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but his promising includeth their endeavouring, and upon their endeavouring in the use of the meanes that God hath appointed, he hath promised to enable them to doe what he hath commanded.
but his promising includeth their endeavouring, and upon their endeavouring in the use of the means that God hath appointed, he hath promised to enable them to do what he hath commanded.
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And this is very expresse in that same of the Prophet, Ezek. 36. verse 27. and verse 37. laid together.
And this is very express in that same of the Prophet, Ezekiel 36. verse 27. and verse 37. laid together.
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In verse 27. there is a promise to make them able to keep the Law of God;
In verse 27. there is a promise to make them able to keep the Law of God;
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I will put my spirit within you, and cause you to walke in my statutes, and you shall keep my judgements, and doe them. I will put my Spirit within you, and cause you to walk in my statutes, and you shall keep my Judgments, and do them.
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But in verse 37. he commeth in with this caution (which I desire you to observe) Thus saith the Lord, I will yet for this be inquired of by the house of of Israel, to doe it for them.
But in verse 37. he comes in with this caution (which I desire you to observe) Thus Says the Lord, I will yet for this be inquired of by the house of of Israel, to do it for them.
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As if he should say, it is true indeed, I have promised to enable you to all things I have commanded you,
As if he should say, it is true indeed, I have promised to enable you to all things I have commanded you,
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but yet know, though I have promised to doe all, yet I will not doe it without your indeavour, you must use the meanes (whereof prayer is one) and upon your using the meanes, I promise then to helpe you.
but yet know, though I have promised to do all, yet I will not do it without your endeavour, you must use the means (whereof prayer is one) and upon your using the means, I promise then to help you.
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If people he still and will not up and be doing, God will not be with them:
If people he still and will not up and be doing, God will not be with them:
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it was the speech of David to Solomon, 1 Chron. 28. Ʋp (saith he) and be doing, and the Lord shall be with thee.
it was the speech of David to Solomon, 1 Chronicles 28. Ʋp (Says he) and be doing, and the Lord shall be with thee.
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Implying thus much, that though God hath promised, yet God will not be with us to enable us to any performance,
Implying thus much, that though God hath promised, yet God will not be with us to enable us to any performance,
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except we also be up and be doing.
except we also be up and be doing.
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This therefore is no incouragement to lazie Christians, that rest themselves upon this, that when God would have them doe it, he will enable them to doe it,
This Therefore is no encouragement to lazy Christians, that rest themselves upon this, that when God would have them do it, he will enable them to do it,
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and so doe not to their uttermost endeavour themselves: these are such to whom God will performe none of these promises.
and so do not to their uttermost endeavour themselves: these Are such to whom God will perform none of these promises.
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Well now, this caution being added, let us come briefly to the Use of the Point.
Well now, this caution being added, let us come briefly to the Use of the Point.
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And the first Use it is to shew us the truth of that which the Apostle telleth us, 1 John 5.3. This is the love of God, that we keep his Commandements, and his Commandements are not grievous.
And the First Use it is to show us the truth of that which the Apostle Telleth us, 1 John 5.3. This is the love of God, that we keep his commandments, and his commandments Are not grievous.
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Here is a Paradox, what, the Commandements of God not grievous; this the world cannot beleeve;
Here is a Paradox, what, the commandments of God not grievous; this the world cannot believe;
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The reason of the Apostles saying, they are not grievous, is because of our love to God;
The reason of the Apostles saying, they Are not grievous, is Because of our love to God;
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for whom we love, none of his Commandements can be grievous to us. But this Doctrine sheweth you the truth of it, upon another ground.
for whom we love, none of his commandments can be grievous to us. But this Doctrine shows you the truth of it, upon Another ground.
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Are any of Gods Commandements grievous, when God commandeth us nothing, but what he promiseth to make us able to doe,
are any of God's commandments grievous, when God commands us nothing, but what he promises to make us able to do,
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so farre as shall be needfull for acceptance, so we will indeavour our selves? Indeed I grant, that Gods Commandements are above the power of nature to obey:
so Far as shall be needful for acceptance, so we will endeavour our selves? Indeed I grant, that God's commandments Are above the power of nature to obey:
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nothing harder to corrupt infirme nature than Gods Commands, but yet seeing that God hath promised to enable us to yeeld obedience to every Commandement,
nothing harder to corrupt infirm nature than God's Commands, but yet seeing that God hath promised to enable us to yield Obedience to every Commandment,
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so we will doe our indeavours, what grievousnesse, or what unreasonablenesse is there in the Commandement? You may conceive it by this similitude:
so we will do our endeavours, what grievousness, or what unreasonableness is there in the Commandment? You may conceive it by this similitude:
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A King commeth to one of his Subjects, that it may be is not worth a thousand pound,
A King comes to one of his Subject's, that it may be is not worth a thousand pound,
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and giveth him a commandement to pay ten thousand pound, but withall giveth him liberty to goe to his Exchecquer, and take it.
and gives him a Commandment to pay ten thousand pound, but withal gives him liberty to go to his Exchequer, and take it.
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If you look upon the greatnesse of the sum, and poverty of the man, it is a grievous command;
If you look upon the greatness of the sum, and poverty of the man, it is a grievous command;
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but if you consider this qualification, that the King hath promised to give him sufficient to pay it, there is no grievousnesse in it.
but if you Consider this qualification, that the King hath promised to give him sufficient to pay it, there is no grievousness in it.
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Thus is it in all the commands of God to his children, God commandeth us things above the power of flesh and blood, biddeth us doe what is above the abilitie of nature,
Thus is it in all the commands of God to his children, God commands us things above the power of Flesh and blood, bids us do what is above the ability of nature,
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but withall, promiseth in the use of meanes, to make us able to doe them, therefore there is no grievousnesse in the Commands.
but withal, promises in the use of means, to make us able to do them, Therefore there is no grievousness in the Commands.
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God in this case dealeth with his children, as Joab dealt with David, 2 Sam. 12.26, 27, 28. Joab he beseiged Rabbah, and when he had in a manner taken it, he sendeth a Messenger to David, to bid him come and take it, that he might have the glory.
God in this case deals with his children, as Joab dealt with David, 2 Sam. 12.26, 27, 28. Joab he besieged Rabbah, and when he had in a manner taken it, he sends a Messenger to David, to bid him come and take it, that he might have the glory.
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Joab had runne thorough the difficulties, he had in a manner done the work, but to the end that the glory might be Davids, when Joab had done the greatest, he biddeth David come and doe it.Joab had run through the difficulties, he had in a manner done the work, but to the end that the glory might be Davids, when Joab had done the greatest, he bids David come and do it.
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Even thus it is, between God and his people: it is the Lord that works all our workes for us;
Even thus it is, between God and his people: it is the Lord that works all our works for us;
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it is the Lord that enableth us to obedience to all his Commandements, he makes it very easie,
it is the Lord that enableth us to Obedience to all his commandments, he makes it very easy,
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and yet notwithstanding, to the end we may have the glory of our obedience, and the reward thereof at the last day,
and yet notwithstanding, to the end we may have the glory of our Obedience, and the reward thereof At the last day,
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when the Lord hath prepared it for us, he biddeth us come and doe it, he putteth the honour upon us,
when the Lord hath prepared it for us, he bids us come and do it, he putteth the honour upon us,
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but the power that doth it is his own; there is no grievousnesse in any of Gods commands.
but the power that does it is his own; there is no grievousness in any of God's commands.
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Oh (my brethren) beleeve this, that you may be incouraged to put your necks into the yoke of Christ.
O (my brothers) believe this, that you may be encouraged to put your necks into the yoke of christ.
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Come unto me (saith he in Mat. 11.28.) and take my yoke upon you, Come unto me (Says he in Mathew 11.28.) and take my yoke upon you,
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for my yoke is easie, and my burthen light. for my yoke is easy, and my burden Light.
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Is not this true, that Gods yoke is easie, and his burthen light, when he biddeth us doe no more then he giveth us strength to doe.
Is not this true, that God's yoke is easy, and his burden Light, when he bids us doe no more then he gives us strength to do.
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Stand not out against the Lord Jesus Christ; doe not refuse to subject your selves to his Commandements, because the World, the Flesh,
Stand not out against the Lord jesus christ; do not refuse to Subject your selves to his commandments, Because the World, the Flesh,
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and the Devill telleth you they are a burthen too great for you to beare:
and the devil Telleth you they Are a burden too great for you to bear:
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I tell you, they are easie, there is no more commanded, then strength shall be given to obey. Here is the first Use.
I tell you, they Are easy, there is no more commanded, then strength shall be given to obey. Here is the First Use.
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The Second Use of the Point is to shew us, how exceeding unexcusable all the defects and disobedience of Gods people are.
The Second Use of the Point is to show us, how exceeding unexcusable all the defects and disobedience of God's people Are.
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For why? There is nothing commanded them, but God hath promised to make them able to doe it:
For why? There is nothing commanded them, but God hath promised to make them able to do it:
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if therefore they doe not doe it, is not the fault wholly their own? God hath commanded his children great things,
if Therefore they do not do it, is not the fault wholly their own? God hath commanded his children great things,
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but yet he hath promised to help them to doe it all;
but yet he hath promised to help them to do it all;
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if therefore Gods children doe not doe it, is not the fault theirs? and what can they say for themselves? Thou art commanded to mortifie thy lusts, thou art commanded to deny thy self, thou art commanded to keep thy self unspotted of the world, thou art commanded to have thy conversation in heaven, and abundance of such commands;
if Therefore God's children do not do it, is not the fault theirs? and what can they say for themselves? Thou art commanded to mortify thy Lustiest, thou art commanded to deny thy self, thou art commanded to keep thy self unspotted of the world, thou art commanded to have thy Conversation in heaven, and abundance of such commands;
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thou doest none of these, what canst thou plead for thy self? What excuse hast thou to make to excuse thee from the guilt of these sins? All that thou caust say is this, I am flesh, and these Commandements are spirituall;
thou dost none of these, what Canst thou plead for thy self? What excuse hast thou to make to excuse thee from the guilt of these Sins? All that thou caused say is this, I am Flesh, and these commandments Are spiritual;
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I am full of sin, and how can I obey the Commandements of God? they are too great things for so sinfull a creature as I am to doe.
I am full of since, and how can I obey the commandments of God? they Are too great things for so sinful a creature as I am to do.
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True, but yet notwithstanding are they to great for God to doe:
True, but yet notwithstanding Are they to great for God to do:
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Is not God able to make thee able to doe them? Hath not God promised to make thee able to doe them? Yes, where is the fault then? what is the reason thou doest not doe them,
Is not God able to make thee able to do them? Hath not God promised to make thee able to do them? Yes, where is the fault then? what is the reason thou dost not do them,
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but that thou walkest in so many transgressions? where is the fault? what canst thou say for thy self? Is not God able,
but that thou walkest in so many transgressions? where is the fault? what Canst thou say for thy self? Is not God able,
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or is not God faithfull? Yes, God can doe it, and God hath promised to doe it.
or is not God faithful? Yes, God can do it, and God hath promised to do it.
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Surely then the fault lieth onely in thy self.
Surely then the fault lies only in thy self.
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Consider it seriously, and you shall finde one of these two things to be the cause of all the sins you live in, that are the people of God:
Consider it seriously, and you shall find one of these two things to be the cause of all the Sins you live in, that Are the people of God:
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Either this, that you are not willing to bee made whole, you are not willing to be rid of your sins;
Either this, that you Are not willing to be made Whole, you Are not willing to be rid of your Sins;
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or else this, that you are not able to beleeve the truth of what God hath said. One of these two is the cause of all the sins of Gods people.
or Else this, that you Are not able to believe the truth of what God hath said. One of these two is the cause of all the Sins of God's people.
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First, thou art not willing it may be to be made whole, thou art not willing to obey Gods Commandements.
First, thou art not willing it may be to be made Whole, thou art not willing to obey God's commandments.
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1448
Truth, God hath commanded thee a great many things, but thou art not willing to doe them,
Truth, God hath commanded thee a great many things, but thou art not willing to do them,
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and because thou art not willing, therefore God doth not make thee able.
and Because thou art not willing, Therefore God does not make thee able.
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1450
For (my brethren) this is a sure rule, God never makes any able to obey,
For (my brothers) this is a sure Rule, God never makes any able to obey,
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1451
but they that first of all by God are made willing to obey.
but they that First of all by God Are made willing to obey.
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In Joh. 5. When our Saviour could cure that impotent man that lay at the pool of Bethesda, he first asked him this question ( vers. 6.) Wilt thou be made whole? If so bee he had not been willing, Christ would not have healed him.
In John 5. When our Saviour could cure that impotent man that lay At the pool of Bethesda, he First asked him this question (vers. 6.) Wilt thou be made Whole? If so be he had not been willing, christ would not have healed him.
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Why did Christ ask him the Question? To stir up in him a desire of being made whole,
Why did christ ask him the Question? To stir up in him a desire of being made Whole,
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1454
for God never giveth till we desire.
for God never gives till we desire.
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Therefore look well, and it may be thou shalt find thou art not willing to obey Gods commands, thou art not willing to subdue every lust;
Therefore look well, and it may be thou shalt find thou art not willing to obey God's commands, thou art not willing to subdue every lust;
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a lust, that is suteable to thy constitution;
a lust, that is suitable to thy constitution;
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a lust, that is very sweet to thee through long custome, a lust, that is dear unto thee by reason of the pleasure or profit that it brings in, it may be thou art not willing to obey God in subduing this lust:
a lust, that is very sweet to thee through long custom, a lust, that is dear unto thee by reason of the pleasure or profit that it brings in, it may be thou art not willing to obey God in subduing this lust:
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But even as it was with Jacob when he commeth to let Benjamin goe into Egypt, he striveth against himself, he would let him go, and he would not;
But even as it was with Jacob when he comes to let Benjamin go into Egypt, he striveth against himself, he would let him go, and he would not;
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necessitie constrained him that he should go, but yet his affection made him unwilling he should go.
necessity constrained him that he should go, but yet his affection made him unwilling he should go.
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This kinde of strugling there is in Gods people, when they look upon the command they know they must obey,
This kind of struggling there is in God's people, when they look upon the command they know they must obey,
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but yet considering the dearness and sweetness of their sin, they are loth to obey:
but yet considering the dearness and sweetness of their since, they Are loath to obey:
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And this is the reason God doth not help thee in matter of obedience to his commands,
And this is the reason God does not help thee in matter of Obedience to his commands,
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because thy heart is false, and thou art not willing to it.
Because thy heart is false, and thou art not willing to it.
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Oh what a shame is this, when God requireth no more but thy will, not to let him have thy will!
O what a shame is this, when God requires no more but thy will, not to let him have thy will!
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for thee still to be unwilling to obey, when Christ died for this end, that thou shouldst obey!
for thee still to be unwilling to obey, when christ died for this end, that thou Shouldst obey!
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But if so be thou canst cleer thy self in this Point, and canst say thou ant willing to be made whole, look into thy self once more,
But if so be thou Canst clear thy self in this Point, and Canst say thou Ant willing to be made Whole, look into thy self once more,
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and happily thou shalt find that thou art not able to beleeve that God will make thee whole.
and happily thou shalt find that thou art not able to believe that God will make thee Whole.
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When the father of the possessed child (in Mark. 9.) brought his son to Christ to be cured, Lord, (saith he, v. 22.) If thou canst doe any thing, have compassion on us, and help us:
When the father of the possessed child (in Mark. 9.) brought his son to christ to be cured, Lord, (Says he, v. 22.) If thou Canst do any thing, have compassion on us, and help us:
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If thou canst doe it? (saith Christ). If thou canst beleeve, all things are possible to him that beleeveth.
If thou Canst do it? (Says christ). If thou Canst believe, all things Are possible to him that Believeth.
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So I say to such of you as are willing to obey Gods commands in all things, are you able to beleeve this Doctrine that I have this day preached, That God will make you able upon your endeavours to doe all he commandeth? if you could be beleeve this all obedience were possible:
So I say to such of you as Are willing to obey God's commands in all things, Are you able to believe this Doctrine that I have this day preached, That God will make you able upon your endeavours to do all he commands? if you could be believe this all Obedience were possible:
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But here is thy fault, (if it be not in the former) thou canst not beleeve God will give thee strength over every lust, a lust that is strong in thee by constitution, is strong in thee by custome, by education, a lust that hath so great a rooting in thee, that hath so often foiled thee;
But Here is thy fault, (if it be not in the former) thou Canst not believe God will give thee strength over every lust, a lust that is strong in thee by constitution, is strong in thee by custom, by education, a lust that hath so great a rooting in thee, that hath so often foiled thee;
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that God will help thee against such a lust. Because thou canst not beleeve, here is the cause thou canst not obey Gods commands.
that God will help thee against such a lust. Because thou Canst not believe, Here is the cause thou Canst not obey God's commands.
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What a shame is this for thee not to beleeve the God of truth;
What a shame is this for thee not to believe the God of truth;
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not to bee able to take his word, when his word is confirmed by his promise,
not to be able to take his word, when his word is confirmed by his promise,
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when his promise is seconded with his Oath, when his Oath is also accompanied with so many seals,
when his promise is seconded with his Oath, when his Oath is also accompanied with so many Seals,
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as thou hast had renewed every time thou hast received the Sacrament of the Supper; and yet notwithstanding thou art not able to believe, what a shame is this!
as thou hast had renewed every time thou hast received the Sacrament of the Supper; and yet notwithstanding thou art not able to believe, what a shame is this!
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Thus you see how that the sins of Gods people are altogether unexcusable; unpardonable they are not, mercie there shall bee, but yet notwithstanding they are unexcusable.
Thus you see how that the Sins of God's people Are altogether unexcusable; unpardonable they Are not, mercy there shall be, but yet notwithstanding they Are unexcusable.
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All your disobediences whatsoever they are, notwithstanding all the frailty of your nature, they are without all excuse:
All your disobediences whatsoever they Are, notwithstanding all the frailty of your nature, they Are without all excuse:
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For the ground of your disobedience is either because you are not willing to obey,
For the ground of your disobedience is either Because you Are not willing to obey,
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or else because you are not able to beleeve the truth of what God hath said.
or Else Because you Are not able to believe the truth of what God hath said.
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Therefore learn (I beseech you) to be ashamed of your selves, and of those guilts and disobediences that lie upon you;
Therefore Learn (I beseech you) to be ashamed of your selves, and of those guilts and disobediences that lie upon you;
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there is great sault in your selves;
there is great salt in your selves;
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for though you have no power in your selves, God having promised to make you able, you should have been able,
for though you have no power in your selves, God having promised to make you able, you should have been able,
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if you were not guiltie, either in want of a will to be cured, or in want of abilitie to beleeve what God hath said. Here is the Second Use.
if you were not guilty, either in want of a will to be cured, or in want of ability to believe what God hath said. Here is the Second Use.
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Again the third use of this point is to teach us what is the onely and ready way to be able to obey Gods Commandements.
Again the third use of this point is to teach us what is the only and ready Way to be able to obey God's commandments.
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This is a thing which all that are truly godly desire much to know, and this point teacheth us, The onely way to be able to obey Gods Commandements is to beleeve;
This is a thing which all that Are truly godly desire much to know, and this point Teaches us, The only Way to be able to obey God's commandments is to believe;
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It ariseth thus, God hath promised to make his people able to doe all that he commandeth:
It arises thus, God hath promised to make his people able to do all that he commands:
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if God hath promised it, then they have no power but from God:
if God hath promised it, then they have no power but from God:
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it were but a slight thing for God to promise that, which they could doe of themselves:
it were but a slight thing for God to promise that, which they could do of themselves:
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God having therefore promised it, it plainly appeareth they have no power of themselves to doe it:
God having Therefore promised it, it plainly appears they have no power of themselves to do it:
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and God having promised to doe it, they must have this power to doe it, by laying hold upon the promise, and that is by beleeving.
and God having promised to do it, they must have this power to do it, by laying hold upon the promise, and that is by believing.
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So that the onely way to attaine to any obedience, is by faith to lay hold upon the promise of God;
So that the only Way to attain to any Obedience, is by faith to lay hold upon the promise of God;
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In a word, all strength to obey commeth by promise, the promise is made ours by beleeving, there is no way therefore to obey but by beleeving.
In a word, all strength to obey comes by promise, the promise is made ours by believing, there is no Way Therefore to obey but by believing.
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Hence it is, that in 1 John 5. 4. Faith is called, our victory, whereby we overcome the world;
Hence it is, that in 1 John 5. 4. Faith is called, our victory, whereby we overcome the world;
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by the world is meant all sinne, faith is our victory, that is, the instrument of our victory,
by the world is meant all sin, faith is our victory, that is, the Instrument of our victory,
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as a sword is called the souldiers victorie, because it is the means whereby he gets the victorie:
as a sword is called the Soldiers victory, Because it is the means whereby he gets the victory:
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Faith is the means whereby we come to have victorie over the world.
Faith is the means whereby we come to have victory over the world.
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Hence is that also in john 6. 29. They had asked our Saviour Christ this Question:
Hence is that also in john 6. 29. They had asked our Saviour christ this Question:
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What shall we doe to work the works of God? How shall we bee able to doe it? saith Christ, This is the work of God, that you beleeve on him whom he hath sent. What shall we do to work the works of God? How shall we be able to do it? Says christ, This is the work of God, that you believe on him whom he hath sent.
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There is no way to come to work Gods work, to obey Gods commands, but to beleeve in the promise of God, whereby he hath ingaged himself, to make thee able to doe whatsoever he commandeth.
There is no Way to come to work God's work, to obey God's commands, but to believe in the promise of God, whereby he hath engaged himself, to make thee able to do whatsoever he commands.
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Oh then, you that would fain better your obedience in these times wherein Gods judgements be abroad,
O then, you that would fain better your Obedience in these times wherein God's Judgments be abroad,
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when God so much expects we should grow better;
when God so much expects we should grow better;
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for I perswade my self, there is never a child of God, but is much desirous to be more obedient now than ever, now in these evill times;
for I persuade my self, there is never a child of God, but is much desirous to be more obedient now than ever, now in these evil times;
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and I should much suspect that soul yet to bee under the power of Sathan and sin, that by the judgements of God that are abroad, is not provoked to a resolution, and endeavour to better obedience.
and I should much suspect that soul yet to be under the power of Sathan and since, that by the Judgments of God that Are abroad, is not provoked to a resolution, and endeavour to better Obedience.
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Now I say to such of you as desire to grow better in obedience, learn the way.
Now I say to such of you as desire to grow better in Obedience, Learn the Way.
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Observe what the Text saith, Neh. 8. 10. Be not sorry, for the joy of the Lord is your strength.
Observe what the Text Says, Neh 8. 10. Be not sorry, for the joy of the Lord is your strength.
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Would you have strength to obey Gods Commandements better then ever? Here is the way, doe not give way to sadness, and dumpishness, and discouragements.
Would you have strength to obey God's commandments better then ever? Here is the Way, do not give Way to sadness, and dumpishness, and discouragements.
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Godly sorrow is to be admitted, and is a great help of bettering your obedience,
Godly sorrow is to be admitted, and is a great help of bettering your Obedience,
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but such a sorrow as doth afflict your souls, and keep them under discouragements, this is not to be admitted;
but such a sorrow as does afflict your Souls, and keep them under discouragements, this is not to be admitted;
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strength of obedience lyeth not in this slavish fear, but it is the joy of the Lord, that is your strength:
strength of Obedience lies not in this slavish Fear, but it is the joy of the Lord, that is your strength:
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Get the joy of the Lord by beleeving that God will make you able to obey whatsoever he biddeth,
Get the joy of the Lord by believing that God will make you able to obey whatsoever he bids,
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and that will make you able to obey.
and that will make you able to obey.
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Here therefore is the way, search out the promises wherein God hath ingaged himself to help you in any duty you would perform:
Here Therefore is the Way, search out the promises wherein God hath engaged himself to help you in any duty you would perform:
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When you have found out that promise, labour to rest upon that promise, labour to believe that as God hath promised to make thee able to doe it,
When you have found out that promise, labour to rest upon that promise, labour to believe that as God hath promised to make thee able to do it,
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so he will make thee able to doe it in the use of means. And I say unto thee, According to thy faith it shall be unto thee:
so he will make thee able to do it in the use of means. And I say unto thee, According to thy faith it shall be unto thee:
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Here then is the third Use.
Here then is the third Use.
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God hath graciously undertaken to enable his children to doe all he biddeth them to doe,
God hath graciously undertaken to enable his children to do all he bids them to do,
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therefore the onely way to doe what is commanded, is to get faith to rest upon the promises, wherein the Lord hath engaged himself to help us to doe what he hath commanded.
Therefore the only Way to do what is commanded, is to get faith to rest upon the promises, wherein the Lord hath engaged himself to help us to do what he hath commanded.
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First of all, finde out what is the will of God that thou shouldst doe. Secondly, work thy heart to a willingness, and desire to doe it.
First of all, find out what is the will of God that thou Shouldst do. Secondly, work thy heart to a willingness, and desire to do it.
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Thirdly, Bring thy self to trust upon God in the use of his means for abilitie to doe it;
Thirdly, Bring thy self to trust upon God in the use of his means for ability to do it;
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and then in the next place thou shalt be able to doe it in such a measure as God will accept.
and then in the next place thou shalt be able to do it in such a measure as God will accept.
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The fourth and last Use of this Doctrine is, for a singular incouragement and consolation to all that are Gods children.
The fourth and last Use of this Doctrine is, for a singular encouragement and consolation to all that Are God's children.
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Thou that art one of Christs, here is thy comfort:
Thou that art one of Christ, Here is thy Comfort:
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Whatsoever God in his word biddeth thee to doe, hee by his promise hath undertaken to make thee able to perform.
Whatsoever God in his word bids thee to do, he by his promise hath undertaken to make thee able to perform.
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Truth it is, the things that God hath commanded thee to doe, they are wonderfull hard,
Truth it is, the things that God hath commanded thee to do, they Are wonderful hard,
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even impossible to flesh and blood;
even impossible to Flesh and blood;
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but yet notwithstanding to thee easie and possible, because God hath undertaken to give thee strength to doe them.
but yet notwithstanding to thee easy and possible, Because God hath undertaken to give thee strength to do them.
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So that thou hast great cause to be incouraged, considering the power of God:
So that thou hast great cause to be encouraged, considering the power of God:
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the power of God is with thee, it is bound to be thine by his promise,
the power of God is with thee, it is bound to be thine by his promise,
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and if God be able, thou shalt obey whatsoever he hath commanded thee, so thou wilt beleeve this promise, and use the means.
and if God be able, thou shalt obey whatsoever he hath commanded thee, so thou wilt believe this promise, and use the means.
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Indeed I grant many of Gods children are not enabled to do what God hath commanded;
Indeed I grant many of God's children Are not enabled to do what God hath commanded;
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but the reason is, (as I shewed before) either because they are not willing, and that is horrible baseness;
but the reason is, (as I showed before) either Because they Are not willing, and that is horrible baseness;
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or else they are not able to beleeve this Doctrine, and that is horrible insidelitie.
or Else they Are not able to believe this Doctrine, and that is horrible infidelity.
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But if thou couldst but beleeve all that God hath said, thou shouldst be enabled to doe whatsoever God requireth of thee to doe, in an Evangelicall manner.
But if thou Couldst but believe all that God hath said, thou Shouldst be enabled to do whatsoever God requires of thee to do, in an Evangelical manner.
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Thus the Lord Christ incourageth and comforteth his Disciples, in Mat. 19. 24. I say unto you (saith he) that it is easier for a Cammell to go through the eye of a needle, then for a Rich man to enter into the Kingdome of Heaven.
Thus the Lord christ Encourageth and comforts his Disciples, in Mathew 19. 24. I say unto you (Says he) that it is Easier for a Camel to go through the eye of a needle, then for a Rich man to enter into the Kingdom of Heaven.
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Here was a Doctrine that stumbled the very Disciples themselves, for when they heard it, the Text saith, They were exceedingly amazed, saying, who then can be saved? Surely it is impossible for any to be saved if this be true, that the man, whose heart cleaves to any of these temporall things, cannot be saved, (for that is the meaning of the words,
Here was a Doctrine that stumbled the very Disciples themselves, for when they herd it, the Text Says, They were exceedingly amazed, saying, who then can be saved? Surely it is impossible for any to be saved if this be true, that the man, whose heart cleaves to any of these temporal things, cannot be saved, (for that is the meaning of the words,
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though Christ instanceth in a rich man onely, yet it is true of a voluptuous man,
though christ Instanceth in a rich man only, yet it is true of a voluptuous man,
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1538
and of all those that have their hearts cleave to any thing in the world) if this be true, it is impossible for any man to be saved,
and of all those that have their hearts cleave to any thing in the world) if this be true, it is impossible for any man to be saved,
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for it is impossible for any man but to have his heart cleave to something in this world, either friends,
for it is impossible for any man but to have his heart cleave to something in this world, either Friends,
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1540
or honours, or riches, or pleasures.
or honours, or riches, or pleasures.
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How doth Christ comfort them against this impossibility? In verse 26. saith he, With men this is impossible,
How does christ Comfort them against this impossibility? In verse 26. Says he, With men this is impossible,
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but with God all things are possible: but with God all things Are possible:
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as if he should say, It is true I grant, that it is impossible for any man to be saved,
as if he should say, It is true I grant, that it is impossible for any man to be saved,
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if you look to the power of man, because it is unpossible for a man not to idolize some outward thing;
if you look to the power of man, Because it is unpossible for a man not to idolise Some outward thing;
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but yet notwithstanding with God it is possible.
but yet notwithstanding with God it is possible.
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God can make a man live in the world, and yet have his affections divorced from all things in the world;
God can make a man live in the world, and yet have his affections divorced from all things in the world;
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and God will make you doe this, because he hath promised to you, being his children, that whatsoever he biddeth you doe, you shall be enabled to doe in such a measure as he will accept.
and God will make you do this, Because he hath promised to you, being his children, that whatsoever he bids you do, you shall be enabled to do in such a measure as he will accept.
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Therefore as Christ comforted his Disciples, so let us comfort our own soules;
Therefore as christ comforted his Disciples, so let us Comfort our own Souls;
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what God hath commanded, he will make us able to doe, therefore let us up and be doing,
what God hath commanded, he will make us able to do, Therefore let us up and be doing,
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and beleeve the promises, and we shall prevail to an Evangelicall obedience.
and believe the promises, and we shall prevail to an Evangelical Obedience.
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Thus much for this first Doctrine, that the Lord doth deale thus graciously with his children, that whatsoever he biddeth them to doe, he will enable them to doe it;
Thus much for this First Doctrine, that the Lord does deal thus graciously with his children, that whatsoever he bids them to do, he will enable them to do it;
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he commanderh them, that sinne should not reign in their mortall body, and here he promiseth, that sinne shall not have dominion over them.
he commanderh them, that sin should not Reign in their Mortal body, and Here he promises, that sin shall not have dominion over them.
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Having observed this from the coherence of the words, let us now come to the words themselves, sinne shall not have dominion over you,
Having observed this from the coherence of the words, let us now come to the words themselves, sin shall not have dominion over you,
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for you are not under the Law, but under grace. You have here first a promise.for you Are not under the Law, but under grace. You have Here First a promise.
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Secondly, the ground and reason of the promise.
Secondly, the ground and reason of the promise.
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First of all a promise in the former part of the words, sinne shall not have dominion over you.
First of all a promise in the former part of the words, sin shall not have dominion over you.
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Secondly, the ground of the promise, in the latter part of the words, for you are not under the Law, but under Grace.
Secondly, the ground of the promise, in the latter part of the words, for you Are not under the Law, but under Grace.
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Let me briefly open the words unto you; and I will begin with the first, sinne shall not have dominion over you.
Let me briefly open the words unto you; and I will begin with the First, sin shall not have dominion over you.
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For the understanding of this, you must know, there is a double dominion of sinne, the one is, when sinne reigneth to obedience;
For the understanding of this, you must know, there is a double dominion of sin, the one is, when sin Reigneth to Obedience;
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the other is, when sinne reigneth to death. First, I say, there is a reign or dominion of sinne to obedience:
the other is, when sin Reigneth to death. First, I say, there is a Reign or dominion of sin to Obedience:
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that is it which is spoken of in the 12. verse of this Chapter, Let not sinne reign in you, that you should obey it in the lusts thereof:
that is it which is spoken of in the 12. verse of this Chapter, Let not sin Reign in you, that you should obey it in the Lustiest thereof:
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This dominion of sinne, is when as sinne doth sit in the soule, as a King sitteth upon his Throne,
This dominion of sin, is when as sin does fit in the soul, as a King Sitteth upon his Throne,
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and commandeth the heart of a man, and all the members of his body, as a lawfull Soveraigne doth command his Subjects.
and commands the heart of a man, and all the members of his body, as a lawful Sovereign does command his Subject's.
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The other reign of sinne, which is a reign unto death, is that which is spoken of in Rom. 5. 21. there the text saith, Sinne hath reigned unto death;
The other Reign of sin, which is a Reign unto death, is that which is spoken of in Rom. 5. 21. there the text Says, Sin hath reigned unto death;
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and that is nothing, but the power that sinne hath to damn all those whom it hath lorded it over.
and that is nothing, but the power that sin hath to damn all those whom it hath lorded it over.
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Now both these are meant in the Text, for both of them goe together, the reign of sinne to obedience,
Now both these Are meant in the Text, for both of them go together, the Reign of sin to Obedience,
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and the reign of sinne to death and damnation:
and the Reign of sin to death and damnation:
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even as the light and heat of the Sun goe together, so doth the dominion of sin to obedience and damnation goe together.
even as the Light and heat of the Sun go together, so does the dominion of since to Obedience and damnation go together.
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Where-ever sinne reigneth to obedience, that is, where-ever sin is in the soul of a man as a King, making a man to obey it in his commands,
Wherever sin Reigneth to Obedience, that is, wherever since is in the soul of a man as a King, making a man to obey it in his commands,
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as a Subject doth his Prince: there also will that sin reign to the damnation of that man.
as a Subject does his Prince: there also will that since Reign to the damnation of that man.
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Both of them are meant in the words.
Both of them Are meant in the words.
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So then the meaning of the words comes to this effect, that sinne shall neither have dominion over you to obedience, nor to damnation:
So then the meaning of the words comes to this Effect, that sin shall neither have dominion over you to Obedience, nor to damnation:
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sinne shall neither reign over you, to make you obey it as a Subject his Soveraigne,
sin shall neither Reign over you, to make you obey it as a Subject his Sovereign,
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nor to damn you for obedience of it.
nor to damn you for Obedience of it.
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This is the meaning of the promise, and this is a promise that is made to all beleevers, to all that are members of Jesus Christ.
This is the meaning of the promise, and this is a promise that is made to all believers, to all that Are members of jesus christ.
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And the observation that I note from thence is thus much, that
And the observation that I note from thence is thus much, that
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Sinne shall never reign in the children of God, so as to make them obey it as a Subject their King; Sin shall never Reign in the children of God, so as to make them obey it as a Subject their King;
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nor so as to damn them for obeying of it. The Point you s•e is no more than the words of the Text explained:nor so as to damn them for obeying of it. The Point you s•e is no more than the words of the Text explained:
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sinne may dwell with a child of God;
sin may dwell with a child of God;
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and sinne may dwell in a child of God, Rom. 7. 17. It is no more I,
and sin may dwell in a child of God, Rom. 7. 17. It is no more I,
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but sinne that dwelleth in me: but sin that dwells in me:
cc-acp n1 cst vvz p-acp pno11:
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But sinne shall never reign over a child of God, neither to make him obey it with full consent of will,
But sin shall never Reign over a child of God, neither to make him obey it with full consent of will,
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as a Servant doth his Masters commands, or as a Subject doth his Soveraignes laws, nor yet to damne him for obeying of it:
as a Servant does his Masters commands, or as a Subject does his Sovereigns laws, nor yet to damn him for obeying of it:
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thus sinne shall never reign over any child of God, though it may be in him,
thus sin shall never Reign over any child of God, though it may be in him,
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and dwell with him, yet it shall never reign over him.
and dwell with him, yet it shall never Reign over him.
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The truth of this you may see in Rom. 6. 18. Being then made free from sinne, you became the servants of righteousnesse.
The truth of this you may see in Rom. 6. 18. Being then made free from sin, you became the Servants of righteousness.
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He is not made free from the presence of sinne, nor from the power of sinne,
He is not made free from the presence of sin, nor from the power of sin,
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for Saint Paul prosesseth of himselfe, Rom. 7. 23. I find a law in my members, that is sinne, rebelling against the law of my mind, that is the grace of God that is in me, and bringing me into captivity to the law of sinne.
for Saint Paul prosesseth of himself, Rom. 7. 23. I find a law in my members, that is sin, rebelling against the law of my mind, that is the grace of God that is in me, and bringing me into captivity to the law of sin.
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Therefore sinne may be in a man: A child of God is not free from the guilt of sinne neither.
Therefore sin may be in a man: A child of God is not free from the guilt of sin neither.
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But how then is he free from sinne? Thus, he is free from the dominion of sinne;
But how then is he free from sin? Thus, he is free from the dominion of sin;
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sinne doth not reign in them as a Lord and King; sinne doth not reign in them so as to damn them for it.
sin does not Reign in them as a Lord and King; sin does not Reign in them so as to damn them for it.
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This is that also in Luke 1. 74. 75. That he would grant us, that we being delivered out of the hands of our enemies, might serve him without feare, in holinesse,
This is that also in Lycia 1. 74. 75. That he would grant us, that we being Delivered out of the hands of our enemies, might serve him without Fear, in holiness,
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and righteousnesse, all the daies of our life. Observe this Text;and righteousness, all the days of our life. Observe this Text;
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Every one that is a child of God is delivered out of the hands of his enemies, that is, out of the hands of his spirituall enemies, the world,
Every one that is a child of God is Delivered out of the hands of his enemies, that is, out of the hands of his spiritual enemies, the world,
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and the flesh, and the Devill;
and the Flesh, and the devil;
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and he is delivered out of the hands of these enemies, that he might serve God without fear in holiness and righteousnesse:
and he is Delivered out of the hands of these enemies, that he might serve God without Fear in holiness and righteousness:
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But how can any man be thus delivered from hell, and sin, and the Devill, to serve God without fear in holiness,
But how can any man be thus Delivered from hell, and since, and the devil, to serve God without Fear in holiness,
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and righteousness, if he be not delivered from the reign and dominion of sin, both as a King,
and righteousness, if he be not Delivered from the Reign and dominion of since, both as a King,
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and as a Judge to damn him.
and as a Judge to damn him.
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So that you see the Doctrine is cleared, That all that are Gods people are delivered from the reign of sin, sin neither reigneth in them to Lord it over them, nor to damn them.
So that you see the Doctrine is cleared, That all that Are God's people Are Delivered from the Reign of since, sin neither Reigneth in them to Lord it over them, nor to damn them.
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I will briefly give you the grounds of the point, and so come to apply it.
I will briefly give you the grounds of the point, and so come to apply it.
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The first Reason why all Gods children are delivered from the domnion of sin is,
The First Reason why all God's children Are Delivered from the Dominion of since is,
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because that all the reign of sin, both as a Lord and as a Judge, both to damnation and to obedience, it all cometh through the justice of God, which hath lest us thereto, to punish all sins in Adam: Now Jesus Christ he satisfieth the justice of God, he appeaseth the wrath of God, in all particulars wherein we have provoked him:
Because that all the Reign of since, both as a Lord and as a Judge, both to damnation and to Obedience, it all comes through the Justice of God, which hath lest us thereto, to Punish all Sins in Adam: Now jesus christ he Satisfieth the Justice of God, he appeaseth the wrath of God, in all particulars wherein we have provoked him:
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Gods justice being satisfied, he takes off the punishment, and so delivereth his people for whom Christ hath satisfied from the dominion of sin, both to obedience, and to damnation.
God's Justice being satisfied, he Takes off the punishment, and so Delivereth his people for whom christ hath satisfied from the dominion of since, both to Obedience, and to damnation.
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This then is the first Reason, Because Christ he hath satisfied the justice of God,
This then is the First Reason, Because christ he hath satisfied the Justice of God,
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and hath delivered all his people from that curse, and that misery that lay upon them by the Law.
and hath Delivered all his people from that curse, and that misery that lay upon them by the Law.
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This is that you have in Gal. 4. 5. God sent his Son made of a woman, made under the Law, to redeem them that were under the Law.
This is that you have in Gal. 4. 5. God sent his Son made of a woman, made under the Law, to Redeem them that were under the Law.
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We are under the Law in a twofold respect:
We Are under the Law in a twofold respect:
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First, we were under the accidentall power of the Law, whereby the Law through our corruption did multiply transgressions in our souls,
First, we were under the accidental power of the Law, whereby the Law through our corruption did multiply transgressions in our Souls,
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and beget sin upon us, as a man begetteth children.
and beget since upon us, as a man begetteth children.
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Secondly, We were under the Law in respect of the curse of the Law, the Law cursing all that broke it,
Secondly, We were under the Law in respect of the curse of the Law, the Law cursing all that broke it,
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and cursing of them to damnation: we were under the curse of the Law in this respect.
and cursing of them to damnation: we were under the curse of the Law in this respect.
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Now Christ hath redeemed all his children from under the Law in both these respects:
Now christ hath redeemed all his children from under the Law in both these respects:
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First, in the first respect, he hath redeemed all his children from under that accidentall power of the Law, where by the Law had power through our corruption to multiply transgression upon occasion of every Commandement it gave;
First, in the First respect, he hath redeemed all his children from under that accidental power of the Law, where by the Law had power through our corruption to multiply Transgression upon occasion of every Commandment it gave;
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for the Law of God commanding and forbidding, and our corruption being strong in us, we broke every Commandement,
for the Law of God commanding and forbidding, and our corruption being strong in us, we broke every Commandment,
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and so the Law occasioned a multiplication of transgression:
and so the Law occasioned a multiplication of Transgression:
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Now the Lord Christ hath delivered us from under this accidentall power of the Law in some measure;
Now the Lord christ hath Delivered us from under this accidental power of the Law in Some measure;
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so that how soever still through the remainder of corruption, the Law occasioneth a great many sins in us,
so that how soever still through the remainder of corruption, the Law occasioneth a great many Sins in us,
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because it commandeth, and we doe not obey;
Because it commands, and we do not obey;
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yet the Law doeth not occasion any reigning sin, because there is nothing the Law commandeth but we obey it in some measure, I pray observe it.
yet the Law doth not occasion any reigning since, Because there is nothing the Law commands but we obey it in Some measure, I pray observe it.
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They love the Law of God, they strive to obey it, they grieve when they cannot obey it,
They love the Law of God, they strive to obey it, they grieve when they cannot obey it,
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now this according to the Gospel is counted obedience.
now this according to the Gospel is counted Obedience.
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Thus Christ hath delivered us from the Law, as it did occasion sin to reign in us.
Thus christ hath Delivered us from the Law, as it did occasion since to Reign in us.
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Again secondly, Christ hath delivered us from the curse of the Law:
Again secondly, christ hath Delivered us from the curse of the Law:
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for Christ having satisfied the justice and wrath of God for our transgressing the Law, the Law can have no force to curse us.
for christ having satisfied the Justice and wrath of God for our transgressing the Law, the Law can have no force to curse us.
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Here is the first reason why sin cannot have dominion over Gods people, Because Christ hath satisfied God for the sins of his people, redeeming them from under the Law.
Here is the First reason why since cannot have dominion over God's people, Because christ hath satisfied God for the Sins of his people, redeeming them from under the Law.
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Secondly, Because all that are Christs people must be like unto Christ:
Secondly, Because all that Are Christ people must be like unto christ:
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Thereupon it is that the children of God are said to put on Christ; they are said to live the life of Christ, to be the members of Christ, to be the brethren of Christ, the branches of Christ:
Thereupon it is that the children of God Are said to put on christ; they Are said to live the life of christ, to be the members of christ, to be the brothers of christ, the branches of christ:
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All these Metaphors are to shew us, that there is a likeness between Christ and all that are his people.
All these Metaphors Are to show us, that there is a likeness between christ and all that Are his people.
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Now as they are to be like Christ in other things, so in these two things.
Now as they Are to be like christ in other things, so in these two things.
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First, sin had no dominion over Christ, it never Lorded over him to obedience. Secondly, Death and damnation never had power over Christ:
First, since had no dominion over christ, it never Lorded over him to Obedience. Secondly, Death and damnation never had power over christ:
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First, sin had no dominion, no power over him; Christ indeed was oft tempted to sin, but he never obeyed sin:
First, since had no dominion, no power over him; christ indeed was oft tempted to since, but he never obeyed since:
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The world set it self to insnare him, the Devill set himself to draw him into sin,
The world Set it self to ensnare him, the devil Set himself to draw him into since,
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but neither world nor Devill, could never have any power over him to bring him under sin.
but neither world nor devil, could never have any power over him to bring him under since.
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Indeed Christ was under the guilt of sin, for hee bore our transgressions, but Christ was never under the reign of sin,
Indeed christ was under the guilt of since, for he boar our transgressions, but christ was never under the Reign of since,
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sin had never any power over him to make him obey it. In this must all the people of God be like unto Christ;
since had never any power over him to make him obey it. In this must all the people of God be like unto christ;
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that as sin had no power of Christ to make him obey it, so sin must have no power over any of Gods people to make them obey it.
that as since had no power of christ to make him obey it, so since must have no power over any of God's people to make them obey it.
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Now there is a double obedience. The one is, when as sin is obeyed at all;
Now there is a double Obedience. The one is, when as since is obeyed At all;
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the other is, when as sin is obeyed with full consent of the will.
the other is, when as since is obeyed with full consent of the will.
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The first, when sin is obeyed at all, though it be with grief and opposition, from this obedience of sin shall the people of God be delivered in due time, in the world to come,
The First, when since is obeyed At all, though it be with grief and opposition, from this Obedience of since shall the people of God be Delivered in due time, in the world to come,
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after death, then they shall be perfectly like Christ, when they shall be perfectly freed from doing the commands of sin.
After death, then they shall be perfectly like christ, when they shall be perfectly freed from doing the commands of since.
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But from that other obedience of sin, to obey it with full consent of will,
But from that other Obedience of since, to obey it with full consent of will,
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as a child doth the father, as a subject doth the law and commands of his Soveraign;
as a child does the father, as a Subject does the law and commands of his Sovereign;
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from this obedience of sin, Christ delivereth his people in this world, and so in part they are made like unto him in this life,
from this Obedience of since, christ Delivereth his people in this world, and so in part they Are made like unto him in this life,
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while they are freed from the reign of sin, so that though sin captive them,
while they Are freed from the Reign of since, so that though since captive them,
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yet sin doth not Lord it over them, neither doe they obey sin fully with consent as a Subject his Soveraign.
yet since does not Lord it over them, neither do they obey since Fully with consent as a Subject his Sovereign.
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Again, secondly, death had no power over Christ, Rom. 6. 9. Christ being raised from the dead, dieth no more, death hath no more dominion over him.
Again, secondly, death had no power over christ, Rom. 6. 9. christ being raised from the dead, Dieth no more, death hath no more dominion over him.
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The Lord Christ indeed was once seized upon by death, he was once under the power of a temporall death;
The Lord christ indeed was once seized upon by death, he was once under the power of a temporal death;
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but he being once raised from death; death now never can reach Christ any more. In this also must all Gods people be like unto Christ:
but he being once raised from death; death now never can reach christ any more. In this also must all God's people be like unto christ:
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Indeed it is true, once death and damnation had dominion over us, we were under the guilt and sentence of condemnation,
Indeed it is true, once death and damnation had dominion over us, we were under the guilt and sentence of condemnation,
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as Christ was once under death, but as Christ once being delivered from death, death never after had dominion over him;
as christ was once under death, but as christ once being Delivered from death, death never After had dominion over him;
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so all that are the people of God, being by Christ delivered from the sentence of damnation, it shall never come to have dominion over them.
so all that Are the people of God, being by christ Delivered from the sentence of damnation, it shall never come to have dominion over them.
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Once they were under the power of sin to damnation, but now by Christ they are delivered from it, death hath no more dominion over them;
Once they were under the power of since to damnation, but now by christ they Are Delivered from it, death hath no more dominion over them;
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howsoever a bodily death prevaileth so far as to part body and soul for a while,
howsoever a bodily death prevails so Far as to part body and soul for a while,
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yet not so as to expose them to damnation.
yet not so as to expose them to damnation.
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To the end therefore that there may be a proportion between the root, and the branches, between the head,
To the end Therefore that there may be a proportion between the root, and the branches, between the head,
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and the members, between the elder brother, and the rest of the brethren, between Christ and the people of God,
and the members, between the elder brother, and the rest of the brothers, between christ and the people of God,
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hence it cometh of necessitie, that sin must not have dominion over any of Gods people.
hence it comes of necessity, that since must not have dominion over any of God's people.
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To apply this Point now thus opened and cleared.
To apply this Point now thus opened and cleared.
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It serveth first for Instruction, to teach us the falsenesse of that Position that is in the world, That all men are sinners alike, that there is no difference between sinners in the world.
It serves First for Instruction, to teach us the falseness of that Position that is in the world, That all men Are Sinners alike, that there is no difference between Sinners in the world.
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When any of Gods Children come to a wicked man, a drunkard, a whoremaster, a swearer, &c. and tells him of his sin, saith he presently, we are all sinners alike, I have my vice,
When any of God's Children come to a wicked man, a drunkard, a whoremaster, a swearer, etc. and tells him of his since, Says he presently, we Are all Sinners alike, I have my vice,
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and you have your vice, one man hath one sin, and another man another, but sinners we are all alike.
and you have your vice, one man hath one since, and Another man Another, but Sinners we Are all alike.
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This is a damnable opinion, and a mark and brand of a wretched person.
This is a damnable opinion, and a mark and brand of a wretched person.
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But now this Doctrine teacheth us, that howsoever it is true, that Gods people and others are all sinners,
But now this Doctrine Teaches us, that howsoever it is true, that God's people and Others Are all Sinners,
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and alike by nature, yet there is a great deal of difference between Gods people that are under sin, and the unregenerate man.
and alike by nature, yet there is a great deal of difference between God's people that Are under since, and the unregenerate man.
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Indeed Gods children they are under sin, but (mark it) they are not under the dominion of sin;
Indeed God's children they Are under since, but (mark it) they Are not under the dominion of since;
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thou art under the dominion of sin, but they are not under that: There is the difference, we are all sinners, but we are not all alike sinners.
thou art under the dominion of since, but they Are not under that: There is the difference, we Are all Sinners, but we Are not all alike Sinners.
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We that are the people of God are under the guilt and power of some sins,
We that Are the people of God Are under the guilt and power of Some Sins,
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1669
but yet we are not under the dominion of any sin: Sin hath neither dominion over us to rule us as a Soveraign doth his subjects,
but yet we Are not under the dominion of any since: since hath neither dominion over us to Rule us as a Sovereign does his subject's,
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1670
nor to damn us as it shall doe them that are not in Christ:
nor to damn us as it shall do them that Are not in christ:
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1671
But as for thee that art a carnall wretch, thou art under the dominion of sin, thou doest obey sin in the lusts thereof;
But as for thee that art a carnal wretch, thou art under the dominion of since, thou dost obey since in the Lustiest thereof;
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1672
if sinne bid thee doe a thing thou doest it, and doest it withall thy heart:
if sin bid thee do a thing thou dost it, and dost it withal thy heart:
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and so as thou art under the reign of sinne, so thou art under the damnation of sinne,
and so as thou art under the Reign of sin, so thou art under the damnation of sin,
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except by faith and repentance thou commeth out of this condition Therefore learn that there is a difference between the people of God,
except by faith and Repentance thou comes out of this condition Therefore Learn that there is a difference between the people of God,
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1675
and the men of the world:
and the men of the world:
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we are all under sinne, but not under the dominion of sinne, as the world is.
we Are all under sin, but not under the dominion of sin, as the world is.
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Secondly, The second Use is, for Consolation: and it is a point of wonderfull comfort to all the people of God;
Secondly, The second Use is, for Consolation: and it is a point of wonderful Comfort to all the people of God;
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I doe not speake now to them that are unregenerated, that are Aliens to the Common-wealth of Israel, strangers to the Covenant of promise, that are without Christ and God in the world:
I do not speak now to them that Are unregenerated, that Are Aliens to the Commonwealth of Israel, Strangers to the Covenant of promise, that Are without christ and God in the world:
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this is childrens bread, and it belongeth not to such dogs as they are:
this is Children's bred, and it belongeth not to such Dogs as they Are:
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But I speak this to all that are in the Covenant, to all that are borne againe:
But I speak this to all that Are in the Covenant, to all that Are born again:
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And that you may know to whom I speak, take this one signe;
And that you may know to whom I speak, take this one Signen;
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such of you as are as truly burthened with the presence of sinne as with the guilt of sinne:
such of you as Are as truly burdened with the presence of sin as with the guilt of sin:
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such of you as are as truly offended with the filth of sinne, as with the punishment of sinne;
such of you as Are as truly offended with the filth of sin, as with the punishment of sin;
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such of you as doe desire as truly to be rid of sinne it selse, as to escape damnation for sinne:
such of you as doe desire as truly to be rid of sin it selse, as to escape damnation for sin:
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in a word, such of you as are sensible of the corruption of your nature, and groan under it, as under the greatest misery you can possibly lie under:
in a word, such of you as Are sensible of the corruption of your nature, and groan under it, as under the greatest misery you can possibly lie under:
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such of you as maintain an invincible opposition against the sinnes of your nature, and make them your daily conflict, you are Gods people,
such of you as maintain an invincible opposition against the Sins of your nature, and make them your daily conflict, you Are God's people,
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and to you I speak at this time.
and to you I speak At this time.
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Here (my brethren) is comfort for you, sinne may be in thee, it may foile thee, it may have sometime a great power over thee,
Here (my brothers) is Comfort for you, sin may be in thee, it may foil thee, it may have sometime a great power over thee,
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yet notwithstanding be of good comfort, sinne shall never have dominion over thee, it shall never make thee his subject, it shall never damne thee.
yet notwithstanding be of good Comfort, sin shall never have dominion over thee, it shall never make thee his Subject, it shall never damn thee.
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I pray take notice of the speech of God to Saint Paul, 2 Cor. 12. 8, 9. The Apostle was troubled with his corruptions,
I pray take notice of the speech of God to Saint Paul, 2 Cor. 12. 8, 9. The Apostle was troubled with his corruptions,
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and he prayed thrice to be rid of it: (here is a signe of Gods childe,
and he prayed thrice to be rid of it: (Here is a Signen of God's child,
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though he have corruptions in him, yet he is restlesse under them, and he never giveth over praying, till God deliver him from them;
though he have corruptions in him, yet he is restless under them, and he never gives over praying, till God deliver him from them;
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Paul prayed thrice) that is often, he could not be quiet till he were free from it, it was as a thorn in his foot:Paul prayed thrice) that is often, he could not be quiet till he were free from it, it was as a thorn in his foot:
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what answer doth God give? My grace is sufficient for thee. As if he should say, Paul be of good comfort, art thou annoyed with corruption,
what answer does God give? My grace is sufficient for thee. As if he should say, Paul be of good Comfort, art thou annoyed with corruption,
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yet notwithstanding, My grace is sufficient for thee; thy corruption shall never have dominion over thee;
yet notwithstanding, My grace is sufficient for thee; thy corruption shall never have dominion over thee;
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1696
well may it dwell in thee, never shall it reign over thee; well may it foile thee, never shall it conquer thee;
well may it dwell in thee, never shall it Reign over thee; well may it foil thee, never shall it conquer thee;
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thou shalt never come to be overcome with thy corruptions, so as to give up thy selfe with full consent of will to obey thy sinnes:
thou shalt never come to be overcome with thy corruptions, so as to give up thy self with full consent of will to obey thy Sins:
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My grace is sufficient to keep thy corruption from reigning over thee, though I will not keep it from dwelling in thee:My grace is sufficient to keep thy corruption from reigning over thee, though I will not keep it from Dwelling in thee:
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My grace is sufficient to keep sinne from damning of thee, though I will not yet keep it from molesting of thee.My grace is sufficient to keep sin from damning of thee, though I will not yet keep it from molesting of thee.
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Here is comfort for thy poor soule therefore, that art burthened and grieved with the sense of thy corruptions:
Here is Comfort for thy poor soul Therefore, that art burdened and grieved with the sense of thy corruptions:
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As the Lord resolved, that he would not for a time drive out the Canaanites from among the people of Israel, but yet they should be Tributaries to them,
As the Lord resolved, that he would not for a time drive out the Canaanites from among the people of Israel, but yet they should be Tributaries to them,
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and acknowledge them for their Soveraigne:
and acknowledge them for their Sovereign:
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so the Lord hath resolved, that sinne shall dwell in thee, but yet it shall be a Tributary, it shall never sway the Scepter, it shall never weare the Crown, it shall never set on the Throne of thy soule;
so the Lord hath resolved, that sin shall dwell in thee, but yet it shall be a Tributary, it shall never sway the Sceptre, it shall never wear the Crown, it shall never Set on the Throne of thy soul;
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and not prevailing to reign over thee, it shall never prevaile to damne thee:
and not prevailing to Reign over thee, it shall never prevail to damn thee:
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Be of good comfort therefore, God will deliver thee from all dominion of sinne, yea, he hath done it already.
Be of good Comfort Therefore, God will deliver thee from all dominion of sin, yea, he hath done it already.
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Oh how did Saint Paul crie out, Rom. 7. 24 Oh wretched man that I am, who shall deliver me from the body of this death? Here is a true signe of Gods childe:
O how did Saint Paul cry out, Rom. 7. 24 O wretched man that I am, who shall deliver me from the body of this death? Here is a true Signen of God's child:
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they that have not this are none of Gods;
they that have not this Are none of God's;
pns32 cst vhb xx d vbr pix pp-f npg1;
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by reason of the remainders of corruption, which is as death in him, (therefore the Apostle here calleth it, the body of this death, he meaneth originall corruption,
by reason of the remainders of corruption, which is as death in him, (Therefore the Apostle Here calls it, the body of this death, he means original corruption,
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but calleth it, a body of death, because it is a death to him, and he had rather suffer death then have it in him) by reason of this he counteth himselfe miserable and wretched, Oh miserable and wretched man that I am, who shall deliver me from the body of this death;
but calls it, a body of death, Because it is a death to him, and he had rather suffer death then have it in him) by reason of this he counteth himself miserable and wretched, O miserable and wretched man that I am, who shall deliver me from the body of this death;
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he would give all the world if he had it, but to be delivered from the presence of sinne:
he would give all the world if he had it, but to be Delivered from the presence of sin:
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this is the state of Gods children, nothing in the world burtheneth them so much as the presence of their corruptions;
this is the state of God's children, nothing in the world burtheneth them so much as the presence of their corruptions;
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they are not pleased when they break Gods Commands; they doe not make it their trade to commit sinne, it is the greatest griefe,
they Are not pleased when they break God's Commands; they do not make it their trade to commit sin, it is the greatest grief,
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and shame, and wound their soule hath.
and shame, and wound their soul hath.
cc n1, cc vvi po32 n1 vhz.
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Well, how doth Saint Paul comfort himselfe against the remainders of corruption in him? I thank God (saith he) through jesus Christ our Lord:
Well, how does Saint Paul Comfort himself against the remainders of corruption in him? I thank God (Says he) through Jesus christ our Lord:
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As if he should say, why doe I thus dismay my selfe:
As if he should say, why do I thus dismay my self:
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sinne is in me, but yet notwithstanding, sinne shall not have dominion over me, by Christ I am delivered from the reign of sinne, Oh thanks be to God, through jesus Christ.
sin is in me, but yet notwithstanding, sin shall not have dominion over me, by christ I am Delivered from the Reign of sin, O thanks be to God, through Jesus christ.
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Here is consolation, take it, and incourage your selves by it, against the remainders of corruption that are in you.
Here is consolation, take it, and encourage your selves by it, against the remainders of corruption that Are in you.
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God hath left sinne in you, but why? It is but to serve you,
God hath left sin in you, but why? It is but to serve you,
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as the Canaanites that were left in Canaan; they shall not reign over you, saith God, they shall be Tributaries to you, to draw water,
as the Canaanites that were left in Canaan; they shall not Reign over you, Says God, they shall be Tributaries to you, to draw water,
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and to hew wood for the service of the Sanctuary, to helpe you in offering up Sacrifices, they shall be your servants.
and to hew wood for the service of the Sanctuary, to help you in offering up Sacrifices, they shall be your Servants.
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I speak this to your comforts onely that are the Lords, sinne is left in you, not to reign over you, but to serve you.
I speak this to your comforts only that Are the lords, sin is left in you, not to Reign over you, but to serve you.
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You are Priests to God the Father, and you must have Sacrifices to offer up unto God:
You Are Priests to God the Father, and you must have Sacrifices to offer up unto God:
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of old God made his people offer up costly Sacrifices, Oxen, and Sheep, and Calves: but now sinne serveth the turne;
of old God made his people offer up costly Sacrifices, Oxen, and Sheep, and Calves: but now sin serves the turn;
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the sinne that is in thee serveth thee for Sacrifice, every sinne that thou mortifie it is as pleasing a Sacrifice to God,
the sin that is in thee serves thee for Sacrifice, every sin that thou mortify it is as pleasing a Sacrifice to God,
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as if thou offerest up an O xe, or a Sheep:
as if thou offerest up an Oh xe, or a Sheep:
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thus they are thy servants, and they save thee cost, they serve in stead of Sacrifices, they serve to draw water and cut wood:
thus they Are thy Servants, and they save thee cost, they serve in stead of Sacrifices, they serve to draw water and Cut wood:
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thy sinnes they doe more further thygrace then any thing else; they helpe thee to draw the water of godly sorrow, of true repentance;
thy Sins they do more further thygrace then any thing Else; they help thee to draw the water of godly sorrow, of true Repentance;
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they helpe thee to prize the mercies of the Lord Jesus Christ; they helpe thee to humility, to meeknesse, to a spirit of compassion to others;
they help thee to prize the Mercies of the Lord jesus christ; they help thee to humility, to meekness, to a Spirit of compassion to Others;
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in a word, nothing doth thee so much service, as the sinne that is in thee.
in a word, nothing does thee so much service, as the sin that is in thee.
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Be of good comfort therefore, if thy sinnes be grieved for, striven against, laboured against, they further thy reward for all eternity. Here is the second Use.
Be of good Comfort Therefore, if thy Sins be grieved for, striven against, laboured against, they further thy reward for all eternity. Here is the second Use.
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The last Use is for Exhortation, in as much as you that are Gods people see that sinve shall never have dominion over you, be exhorted therefore to fight against your sinnes:
The last Use is for Exhortation, in as much as you that Are God's people see that sinve shall never have dominion over you, be exhorted Therefore to fight against your Sins:
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you have a good cause, you are sure of victory, oh then play the men.
you have a good cause, you Are sure of victory, o then play the men.
pn22 vhb dt j n1, pn22 vbr j pp-f n1, uh av vvb dt n2.
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Souldiers that have a good cause, and have good hope of victory, how manfully doe they fight;
Soldiers that have a good cause, and have good hope of victory, how manfully do they fight;
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and yet they are not sure of victory neither.
and yet they Are not sure of victory neither.
cc av pns32 vbr xx j pp-f n1 av-dx.
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But thou that art one of Christs, what cause can here be better then thine? the cause of Christ against the Devill;
But thou that art one of Christ, what cause can Here be better then thine? the cause of christ against the devil;
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what greater assurance can there be of obtaining the victory, seeing God himselfe is ingaged in the quarrell? the word is gone cut of his mouth, he hath said it, Sinne shall not have dominion over you.
what greater assurance can there be of obtaining the victory, seeing God himself is engaged in the quarrel? the word is gone Cut of his Mouth, he hath said it, Sin shall not have dominion over you.
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Oh then stand it out against sinne, never yeeld the bucklers to thy corruptions that make hard upon thee, make the battell fresh and strong against thy lusts;
O then stand it out against sin, never yield the bucklers to thy corruptions that make hard upon thee, make the battle fresh and strong against thy Lustiest;
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though thou art foyled again and again, never give over conflicting, for God hath said it,
though thou art foiled again and again, never give over conflicting, for God hath said it,
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and his words shall never fall to the ground, that sinne shall not have dominion over thee;
and his words shall never fallen to the ground, that sin shall not have dominion over thee;
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he hath engaged himselfe in the cause, and if God be true and able to keep sinne from reigning over thee, thou shalt be sure to have the victory in the end fall on thy side.
he hath engaged himself in the cause, and if God be true and able to keep sin from reigning over thee, thou shalt be sure to have the victory in the end fallen on thy side.
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Thus much for the first part of the verse, the promise that the Apostle makes to the people of God, Sinne shall not have dominion over you.
Thus much for the First part of the verse, the promise that the Apostle makes to the people of God, Sin shall not have dominion over you.
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Let us now come as breifly as we can to the second part of the verse,
Let us now come as briefly as we can to the second part of the verse,
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and that is, the ground and reason of this promise, For you are not under the Law, but under Grace.
and that is, the ground and reason of this promise, For you Are not under the Law, but under Grace.
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Give me leave in a word, to observe something in the generall, before we come to the words themselves.
Give me leave in a word, to observe something in the general, before we come to the words themselves.
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The Apostle had exprest a great deale of sweet incouragement to these Beleevers, in that he promiseth in the name of God, that sinne should not have dominion over them;
The Apostle had expressed a great deal of sweet encouragement to these Believers, in that he promises in the name of God, that sin should not have dominion over them;
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the ground and reason of all this is, because they were not under the Law, but under Grace.
the ground and reason of all this is, Because they were not under the Law, but under Grace.
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This teacheth us thus much, and I will note it in a word by the way. That
This Teaches us thus much, and I will note it in a word by the Way. That
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All the incouragement we have from God it is all of Grace. All the encouragement we have from God it is all of Grace.
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It is not by workes, for then it would come by the Law, but it is by Grace, that is, of Gods free mercy, of his free gift.
It is not by works, for then it would come by the Law, but it is by Grace, that is, of God's free mercy, of his free gift.
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This is it that the Papists, and the old Pelagians, and divers other Heretiques will not give to God, that all that we have for matter of incouragement is of Grace.
This is it that the Papists, and the old Pelagians, and diverse other Heretics will not give to God, that all that we have for matter of encouragement is of Grace.
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1751
Again, we may also observe another thing:
Again, we may also observe Another thing:
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1752
the ground of mercy, which the Apostle here had exprest to the people of God, he makes it come by Grace, and not by the Law.
the ground of mercy, which the Apostle Here had expressed to the people of God, he makes it come by Grace, and not by the Law.
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1753
But how commeth this grace to them? It commeth by Christ, and by the Gospell.
But how comes this grace to them? It comes by christ, and by the Gospel.
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1754
The Lord Jesus Christ he is the meritorious cause of all this grace:
The Lord jesus christ he is the meritorious cause of all this grace:
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1755
the Gospel, that is the Revealer, the Preacher of this grace, the Instrument, whereby God doth make known and communicate it to us.
the Gospel, that is the Revealer, the Preacher of this grace, the Instrument, whereby God does make known and communicate it to us.
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In as much then as the Apostle makes the ground of all the mercy that beleevers have to be by grace,
In as much then as the Apostle makes the ground of all the mercy that believers have to be by grace,
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1757
and that grace commeth by Christ and the Gospel, you may learn in the next place in the generall, this instruction also. That
and that grace comes by christ and the Gospel, you may Learn in the next place in the general, this instruction also. That
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1758
All the priviledges and mercies that we do enjoy, they all come to us by Christ, and by his Gospel. All the privileges and Mercies that we do enjoy, they all come to us by christ, and by his Gospel.
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1759
So much is here included in the word Grace;
So much is Here included in the word Grace;
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1760
by Christ and by the Gospel come we to injoy, all the favour and mercy from God, that we doe injoy.
by christ and by the Gospel come we to enjoy, all the favour and mercy from God, that we do enjoy.
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1761
I will shew you a little in brief, how that by Christ we come to injoy all the grace and favour we doe injoy.
I will show you a little in brief, how that by christ we come to enjoy all the grace and favour we do enjoy.
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1762
See first that place in Rom. 5.18, 19, 20. there the Text plainly sheweth, that as all our misery,
See First that place in Rom. 5.18, 19, 20. there the Text plainly shows, that as all our misery,
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1763
and all the displeasure of God came on us by one man, that is by Adam, so all the mercy and the favour of God, with all the comforts and priviledges that we doe injoy, they come to us by the second man, that is, by Jesus Christ:
and all the displeasure of God Come on us by one man, that is by Adam, so all the mercy and the favour of God, with all the comforts and privileges that we do enjoy, they come to us by the second man, that is, by jesus christ:
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1764
you may read the place at your leasure, you shall find it expresse in the Text.
you may read the place At your leisure, you shall find it express in the Text.
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This is it also you shall see as plainly exprest in the first Verse of that Chapter;
This is it also you shall see as plainly expressed in the First Verse of that Chapter;
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1766
Being justified by faith we have peace with God, through our Lord Jesus Christ, by whom also wee have access by faith into the grace wherein we stand: Being justified by faith we have peace with God, through our Lord jesus christ, by whom also we have access by faith into the grace wherein we stand:
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1767
Observe, peace with God it cometh by Christ; access to that grace with God wherein we stand, is all by Jesus Christ.
Observe, peace with God it comes by christ; access to that grace with God wherein we stand, is all by jesus christ.
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1768
And as it is thus for Christ, so it is also for the Gospel, whatsoever priviledges or favours from God we enjoy, they are all through the Gospel, 2 Thes. 2.14. Whereunto he called you by our Gospel, to the obtaining of the glory of the Lord Jesus Christ.
And as it is thus for christ, so it is also for the Gospel, whatsoever privileges or favours from God we enjoy, they Are all through the Gospel, 2 Thebes 2.14. Whereunto he called you by our Gospel, to the obtaining of the glory of the Lord jesus christ.
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1769
All our glorie cometh by Christ, all this glory of Christ is partaked of us through the Gospel.
All our glory comes by christ, all this glory of christ is partaked of us through the Gospel.
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1770
And hence also is that in 2 Tim. 1.10.
And hence also is that in 2 Tim. 1.10.
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1771
But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, But is now made manifest by the appearing of our Saviour jesus christ, who hath abolished death,
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1772
and hath brought life and immortality to light, through the Gospel. and hath brought life and immortality to Light, through the Gospel.
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1773
Still you see the Gospel is made the means whereby we come to injoy those favours and priviledges from God that we doe injoy.
Still you see the Gospel is made the means whereby we come to enjoy those favours and privileges from God that we do enjoy.
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1774
But you may object, if so be all the grace and favour Gods people have had with God come by Christ, and by his Gospel;
But you may Object, if so be all the grace and favour God's people have had with God come by christ, and by his Gospel;
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1775
then how came they to enjoy it that lived before the coming of Christ, and the preaching of the Gospel, the Patriarchs and Fathers from Adam to Christ?
then how Come they to enjoy it that lived before the coming of christ, and the preaching of the Gospel, the Patriarchs and Father's from Adam to christ?
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1776
To this I answer, that as they (so many of them as were beleevers) had the same grace and favour with God that we have,
To this I answer, that as they (so many of them as were believers) had the same grace and favour with God that we have,
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1777
so they also had the same Christ, and the Gospel that we have. Christ and the Gospel was as well made known to them as to us;
so they also had the same christ, and the Gospel that we have. christ and the Gospel was as well made known to them as to us;
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1778
and by Christ and the Gospel, they came to enjoy that grace with God, which they had, as well as we doe.
and by christ and the Gospel, they Come to enjoy that grace with God, which they had, as well as we do.
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1779
Hercupon it is that Christ professeth that Moses and the writings of the Prophets did bear witness of him as he speaks in Joh. 5.46.
Hercupon it is that christ Professes that Moses and the writings of the prophets did bear witness of him as he speaks in John 5.46.
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1780
And the Apostle Saint Paul speaking of the unbeleeving Jewes, layeth down the cause therof, not to be a want of the revelation of Christ, in the writings of Moses and the Prophets;
And the Apostle Saint Paul speaking of the unbelieving Jews, Layeth down the cause thereof, not to be a want of the Revelation of christ, in the writings of Moses and the prophets;
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1781
But (saith he, 2 Cor. 3.14.) their minds were blinded, for untill this day remaineth the same vail untaken away in the reading of the Old Testament, But (Says he, 2 Cor. 3.14.) their minds were blinded, for until this day remains the same Vail untaken away in the reading of the Old Testament,
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1782
and even unto this day, when Moses is read, the vail is upon their heart. and even unto this day, when Moses is read, the Vail is upon their heart.
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1783
Christ and the Gospel are revealed in the Old Testament as well as in the New, onely here is the difference, there was a vail put over their minds that they could not see this Christ,
christ and the Gospel Are revealed in the Old Testament as well as in the New, only Here is the difference, there was a Vail put over their minds that they could not see this christ,
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1784
and this Gospel that was revealed in the Old Testament. And therefore the same Apostle in 1 Cor. 10.3.
and this Gospel that was revealed in the Old Testament. And Therefore the same Apostle in 1 Cor. 10.3.
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1785
professeth, that the beleeving Jews of the Old Church did eat of the same spirituall meat,
Professes, that the believing jews of the Old Church did eat of the same spiritual meat,
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1786
and did all drinke the same spirituall drink:
and did all drink the same spiritual drink:
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1787
For (saith he) they dranke of that spirituall rock that followed them, and that rock was Christ. For (Says he) they drank of that spiritual rock that followed them, and that rock was christ.
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1788
They were partakers of the same Christ, and of the same Gospel that we are:
They were partakers of the same christ, and of the same Gospel that we Are:
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1789
The difference is onely this, They that were before the coming of Christ, they had the Law in a greater plentie,
The difference is only this, They that were before the coming of christ, they had the Law in a greater plenty,
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1790
and they had the Gospel in a greater scarcitie than we have:
and they had the Gospel in a greater scarcity than we have:
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1791
They had more of the Law, and lesse of the Gospel, we have lesse of the Law,
They had more of the Law, and less of the Gospel, we have less of the Law,
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1792
and more of Christ and the Gospel. They had not onely the Morall Law, but the Judiciall Law, and the Ceremoniall Law;
and more of christ and the Gospel. They had not only the Moral Law, but the Judicial Law, and the Ceremonial Law;
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1793
whereas we are delivered from the Judicial and Ceremoniall Law, onely so far as there was in any of them a Morall Equitie.
whereas we Are Delivered from the Judicial and Ceremonial Law, only so Far as there was in any of them a Moral Equity.
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1794
And as they had more of the Law, so they had lesse of the Gospel;
And as they had more of the Law, so they had less of the Gospel;
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1795
Christ indeed was preached to them, but it was in Types and Figures, but to us Christ is preached nakedly;
christ indeed was preached to them, but it was in Types and Figures, but to us christ is preached nakedly;
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1796
the Gospel indeed was revealed to them but very darkly, very obscurely; but now to us it is preached in an open and full manner.
the Gospel indeed was revealed to them but very darkly, very obscurely; but now to us it is preached in an open and full manner.
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1797
But you will say, what is the reason that God put this difference between the people of God before Christ and since?
But you will say, what is the reason that God put this difference between the people of God before christ and since?
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1798
I answer, The Reason was this, Because that before Christ the Church was in his infancie, in his childhood,
I answer, The Reason was this, Because that before christ the Church was in his infancy, in his childhood,
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1799
therefore as great Heires, so long as they are under age are put to Tutors and Governours,
Therefore as great Heirs, so long as they Are under age Are put to Tutors and Governors,
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Page 104
1800
and doe not enjoy so noble a manner of conversation, as they enjoy after they come to Age:
and do not enjoy so noble a manner of Conversation, as they enjoy After they come to Age:
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1801
so the Lord served the Church, while the Church was in infancie, till the coming of Christ she was under the Schoolmaster of the Law, of Shadowes and Types,
so the Lord served the Church, while the Church was in infancy, till the coming of christ she was under the Schoolmaster of the Law, of Shadows and Types,
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1802
and of those Shadows and Types, whereby she was nurtured and fitted up in a meaner and lower manner,
and of those Shadows and Types, whereby she was nurtured and fitted up in a meaner and lower manner,
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1803
then shee is now being of age.
then she is now being of age.
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1804
But now since the comming of Christ, the Church is come of Age, and therefore now God doth reveal himself in a more excellent manner than before.
But now since the coming of christ, the Church is come of Age, and Therefore now God does reveal himself in a more excellent manner than before.
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1805
Why should God thus, while his Church was under age, keep it under Tutors and Governours?
Why should God thus, while his Church was under age, keep it under Tutors and Governors?
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1806
The reason was this, That he might prepare the Church to receive the Doctrine of Christ and the Gospel;
The reason was this, That he might prepare the Church to receive the Doctrine of christ and the Gospel;
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1807
for the nature of man is so exceeding opposite to the doctrine of Christ and the Gospel, that if it had not been long framed by the tutoring of many hundred yeers by the Law, it had never been convinced of the necessitie of salvation by Christ, and the Gospel.
for the nature of man is so exceeding opposite to the Doctrine of christ and the Gospel, that if it had not been long framed by the tutoring of many hundred Years by the Law, it had never been convinced of the necessity of salvation by christ, and the Gospel.
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1808
All these things you have laid down to us in Gal. 3. from Verse 19. to the 5th Verse of the fourth Chapter, wherin the Apostle openeth these things to us at large.
All these things you have laid down to us in Gal. 3. from Verse 19. to the 5th Verse of the fourth Chapter, wherein the Apostle Openeth these things to us At large.
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1809
Thus briefly you have seen this Point also opened to us, That all the favour and priviledges that the people of God enjoy, it is all by grace, that is, by Christ and by his Gospel.
Thus briefly you have seen this Point also opened to us, That all the favour and privileges that the people of God enjoy, it is all by grace, that is, by christ and by his Gospel.
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1810
I will onely make a Use or two of this point in a few words, and so passe it over.
I will only make a Use or two of this point in a few words, and so pass it over.
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1811
First this Doctrine serveth to check their unthankfulness, that doe enjoy the Gospel, and are not abundant in thanksgiving to God for it.
First this Doctrine serves to check their unthankfulness, that do enjoy the Gospel, and Are not abundant in thanksgiving to God for it.
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1812
Whatsoever thou hast, whatsoever boldness toward God, whatever access into his presence, whatever hope of pardon, whatever victorie over corruption, whatever change of nature, whatsoever thou hast that bringeth thee,
Whatsoever thou hast, whatsoever boldness towards God, whatever access into his presence, whatever hope of pardon, whatever victory over corruption, whatever change of nature, whatsoever thou hast that brings thee,
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1813
or furthereth thee in grace and favour with God, all is by Christ and the Gospel.
or furthereth thee in grace and favour with God, all is by christ and the Gospel.
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1814
Whence is it then that thou art so unmindfull of Christ, and so unthankfull for Christ and the Gospel?
Whence is it then that thou art so unmindful of christ, and so unthankful for christ and the Gospel?
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1815
There are three unthankfulnesses, and unmindfulnesses which the Scripture marks.
There Are three unthankfulnesses, and unmindfulnesses which the Scripture marks.
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1816
The first is that of the chief Butlers forgetting the kindness of Joseph: The other is, that of the King of Egypts forgetting also the kindness of Joseph. And the last is that of Joash, his forgetting the kindness of Jehojada the high Priest.
The First is that of the chief Butlers forgetting the kindness of Joseph: The other is, that of the King of Egypts forgetting also the kindness of Joseph. And the last is that of Joash, his forgetting the kindness of Jehoiada the high Priest.
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1817
These are branded for their unmindfulness of the great favours they had received.
These Are branded for their unmindfulness of the great favours they had received.
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1818
But all these put together, are not so deeply to be charged with the guilt of unthankfulness,
But all these put together, Are not so deeply to be charged with the guilt of unthankfulness,
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1819
and unmindfulness, as we are that live under the Gospel, and enjoy such great favours by Christ and the Gospel,
and unmindfulness, as we Are that live under the Gospel, and enjoy such great favours by christ and the Gospel,
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1820
and yet are no more thankfull for them than we are.
and yet Are no more thankful for them than we Are.
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1821
The other Use shall be for an Exhortation, to provoke you above all things to prize Christ and the Gospel,
The other Use shall be for an Exhortation, to provoke you above all things to prize christ and the Gospel,
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1822
as you prize life, libertie, pardon of sin, favour of God, salvation of souls, so prize Christ and the Gospel,
as you prize life, liberty, pardon of since, favour of God, salvation of Souls, so prize christ and the Gospel,
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1823
for by them you have all these. Even our outward priviledges (my brethren) come by the Gospel;
for by them you have all these. Even our outward privileges (my brothers) come by the Gospel;
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1824
the Gospel of peace hath brought a great deal of peace to this Land; temporall honour, prosperitie, renown, and plenty hath come to us by the Gospel.
the Gospel of peace hath brought a great deal of peace to this Land; temporal honour, Prosperity, renown, and plenty hath come to us by the Gospel.
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1825
But those things that above all are prize-worthy, are the favour of God, the peace of conscience, the victorie over corruptions, &c. These things they are all brought to us by Christ and the Gospel.
But those things that above all Are prizeworthy, Are the favour of God, the peace of conscience, the victory over corruptions, etc. These things they Are all brought to us by christ and the Gospel.
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1826
Therefore let us prize these above our lives or liberties.
Therefore let us prize these above our lives or Liberties.
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1827
Great cause have we of this age to fear that Christ and his Gospel are departing from us;
Great cause have we of this age to Fear that christ and his Gospel Are departing from us;
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1828
we cannot but see that there are those things among us, that usually cause Christ to depart, we have a great deal of intemperancie, a world of prophanesse and impietie, &c. These things are usually fore-runners of Christs going away,
we cannot but see that there Are those things among us, that usually cause christ to depart, we have a great deal of intemperancy, a world of profaneness and impiety, etc. These things Are usually forerunners of Christ going away,
pns12 vmbx p-acp vvi cst a-acp vbr d n2 p-acp pno12, cst av-j n1 np1 pc-acp vvi, pns12 vhb dt j n1 pp-f n1, dt n1 pp-f n1 cc n1, av d n2 vbr av-j n2 pp-f npg1 n-vvg av,
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1829
and carrying his Gospel from a Nation.
and carrying his Gospel from a nation.
cc vvg po31 n1 p-acp dt n1.
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1830
Let us therefore more fear the losse of these, then the losse of our own lives.
Let us Therefore more Fear the loss of these, then the loss of our own lives.
vvb pno12 av n1 vvb dt n1 pp-f d, cs dt n1 pp-f po12 d n2.
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1831
We may lose our lives, and yet keep the favour of God;
We may loose our lives, and yet keep the favour of God;
pns12 vmb vvi po12 n2, cc av vvb dt n1 pp-f np1;
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1832
we may lose our lives, and yet injoy all the Priviledges of the people of God;
we may loose our lives, and yet enjoy all the Privileges of the people of God;
pns12 vmb vvi po12 n2, cc av vvb d dt n2 pp-f dt n1 pp-f np1;
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1833
but if Christ and the Gospel be taken away, so many of us as have not made a sure part for our selves in Christ,
but if christ and the Gospel be taken away, so many of us as have not made a sure part for our selves in christ,
cc-acp cs np1 cc dt n1 vbb vvn av, av d pp-f pno12 c-acp vhb xx vvn dt j n1 p-acp po12 n2 p-acp np1,
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1834
and in the Gospel, we lose all favour with God, and all the priviledges of the new Covenant.
and in the Gospel, we loose all favour with God, and all the privileges of the new Covenant.
cc p-acp dt n1, pns12 vvb d n1 p-acp np1, cc d dt n2 pp-f dt j n1.
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1835
Therefore let us bestir our selves within the bounds of our callings;
Therefore let us Bestir our selves within the bounds of our callings;
av vvb pno12 vvi po12 n2 p-acp dt n2 pp-f po12 n2;
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1836
to the uttermost of our abilities, both by praying, and every way that God hath appointed (more then for our lives) to preserve among us Christ and the Gospel.
to the uttermost of our abilities, both by praying, and every Way that God hath appointed (more then for our lives) to preserve among us christ and the Gospel.
p-acp dt j pp-f po12 n2, av-d p-acp vvg, cc d n1 cst np1 vhz vvn (av-dc cs p-acp po12 n2) pc-acp vvi p-acp pno12 np1 cc dt n1.
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1837
Thus much briefly for those generall Observations that lay in our way, which I could not well passe over without a short touch.
Thus much briefly for those general Observations that lay in our Way, which I could not well pass over without a short touch.
av av-d av-j p-acp d j n2 cst vvd p-acp po12 n1, r-crq pns11 vmd xx av vvi a-acp p-acp dt j n1.
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1838
I come now to the particular words themselves: You are not under the Law, but under Grace.
I come now to the particular words themselves: You Are not under the Law, but under Grace.
pns11 vvb av p-acp dt j n2 px32: pn22 vbr xx p-acp dt n1, cc-acp p-acp n1.
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1839
The Doctrine (to passe by other things) that the words particularly afford us, it is thus much, That,
The Doctrine (to pass by other things) that the words particularly afford us, it is thus much, That,
dt n1 (pc-acp vvi p-acp j-jn n2) cst dt n2 av-j vvb pno12, pn31 vbz av av-d, cst,
(7) text (DIV1)
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1840
All they that are in Christ, they are not under the Law, but under Grace. Saith the Apostle, You are not under the Law, but under Grace; All they that Are in christ, they Are not under the Law, but under Grace. Says the Apostle, You Are not under the Law, but under Grace;
d pns32 cst vbr p-acp np1, pns32 vbr xx p-acp dt n1, cc-acp p-acp n1. vvz dt n1, pn22 vbr xx p-acp dt n1, cc-acp p-acp n1;
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1841
who are they? In the beginning of this Chapter the third Verse;
who Are they? In the beginning of this Chapter the third Verse;
r-crq vbr pns32? p-acp dt n-vvg pp-f d n1 dt ord n1;
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1842
Know you not (saith he) that so many of us, as were baptized into Christ, were baptized into his death? These are the persons of whom the Apostle speaks, You are not under the Law, but under Grace. Know you not (Says he) that so many of us, as were baptised into christ, were baptised into his death? These Are the Persons of whom the Apostle speaks, You Are not under the Law, but under Grace.
vvb pn22 xx (vvz pns31) d av d pp-f pno12, c-acp vbdr vvn p-acp np1, vbdr vvn p-acp po31 n1? d vbr dt n2 pp-f ro-crq dt n1 vvz, pn22 vbr xx p-acp dt n1, cc-acp p-acp n1.
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1843
You that are baptized into Christ, you that are joyned unto Christ, you that are one with Christ, you are not under the Law, but under grace.
You that Are baptised into christ, you that Are joined unto christ, you that Are one with christ, you Are not under the Law, but under grace.
pn22 cst vbr vvn p-acp np1, pn22 cst vbr vvn p-acp np1, pn22 cst vbr crd p-acp np1, pn22 vbr xx p-acp dt n1, cc-acp p-acp n1.
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1844
The Doctrine you see is the very expresse words of the Text, and it is so clear and evident, that I suppose, I shall not need to spend time to prove it.
The Doctrine you see is the very express words of the Text, and it is so clear and evident, that I suppose, I shall not need to spend time to prove it.
dt n1 pn22 vvb vbz dt av j n2 pp-f dt n1, cc pn31 vbz av j cc j, cst pns11 vvb, pns11 vmb xx vvi pc-acp vvi n1 pc-acp vvi pn31.
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1845
For the opening of it, I will first shew you what is meant by the Law, what is meant by being under the Law,
For the opening of it, I will First show you what is meant by the Law, what is meant by being under the Law,
p-acp dt n-vvg pp-f pn31, pns11 vmb ord vvi pn22 q-crq vbz vvn p-acp dt n1, r-crq vbz vvn p-acp vbg p-acp dt n1,
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1846
and then what is meant by grace, and by being under grace, and so make some brief Uses and conclude.
and then what is meant by grace, and by being under grace, and so make Some brief Uses and conclude.
cc av q-crq vbz vvn p-acp n1, cc p-acp vbg p-acp n1, cc av vvb d j n2 cc vvi.
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1847
First, What is meant by the Law?
First, What is meant by the Law?
ord, q-crq vbz vvn p-acp dt n1?
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1848
By the Law is meant that same perfect rule of obedience which God hath prescribed man, by the works thereof to attain life everlasting.
By the Law is meant that same perfect Rule of Obedience which God hath prescribed man, by the works thereof to attain life everlasting.
p-acp dt n1 vbz vvn cst d j n1 pp-f n1 r-crq np1 vhz vvn n1, p-acp dt n2 av pc-acp vvi n1 j.
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1849
This Law is that of which Moses was the Mediator, when it was delivered to man after his fall,
This Law is that of which Moses was the Mediator, when it was Delivered to man After his fallen,
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1850
therefore it is called the Law of Moses. This Law is that which is called the old Covenant,
Therefore it is called the Law of Moses. This Law is that which is called the old Covenant,
av pn31 vbz vvn dt n1 pp-f np1. d n1 vbz d r-crq vbz vvn dt j n1,
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1851
because it was made with us, before the fall with Adam in Paradise.
Because it was made with us, before the fallen with Adam in Paradise.
c-acp pn31 vbds vvn p-acp pno12, c-acp dt n1 p-acp np1 p-acp n1.
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1852
This Law is that which is called the Covenant of works, because it promiseth salvation onely on the condition of works.
This Law is that which is called the Covenant of works, Because it promises salvation only on the condition of works.
d n1 vbz d r-crq vbz vvn dt n1 pp-f n2, c-acp pn31 vvz n1 av-j p-acp dt n1 pp-f n2.
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1853
This is meant by the Law. What is meant by being under the Law?
This is meant by the Law. What is meant by being under the Law?
d vbz vvn p-acp dt n1. q-crq vbz vvn p-acp vbg p-acp dt n1?
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1854
I answer, by being under the Law is meant a full subjection to the Law in all its properties, and in all its qualities.
I answer, by being under the Law is meant a full subjection to the Law in all its properties, and in all its qualities.
pns11 vvb, p-acp vbg p-acp dt n1 vbz vvn dt j n1 p-acp dt n1 p-acp d po31 n2, cc p-acp d po31 n2.
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1855
Now there are four properties of the Law: two of them are direct, and two of them are accidentall,
Now there Are four properties of the Law: two of them Are Direct, and two of them Are accidental,
av a-acp vbr crd n2 pp-f dt n1: crd pp-f pno32 vbr j, cc crd pp-f pno32 vbr j,
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1856
and occasioned to the Law by our sins. There are two properties of the Law, that are direct.
and occasioned to the Law by our Sins. There Are two properties of the Law, that Are Direct.
cc vvn p-acp dt n1 p-acp po12 n2. pc-acp vbr crd n2 pp-f dt n1, cst vbr j.
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1857
The first is this, that it accepteth of nothing but perfect obedience; it pardoneth no failings, no imperfections.
The First is this, that it Accepteth of nothing but perfect Obedience; it Pardoneth no failings, not imperfections.
dt ord vbz d, cst pn31 vvz pp-f pix cc-acp j n1; pn31 vvz dx n2-vvg, xx n2.
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1858
This is that, doe this and live: doe it; the Law it doth not accept of endeavours and of desires;
This is that, do this and live: do it; the Law it does not accept of endeavours and of Desires;
d vbz d, vdb d cc vvi: vdb pn31; dt n1 pn31 vdz xx vvi pp-f n2 cc pp-f n2;
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1859
there is nothing that standeth with the Law but a perfect doing. Hence is that same, Gal. 3.10. there saith the Apostle, Cursed is every one that continueth not in all things that are written in the book of the Law to doe them.
there is nothing that Stands with the Law but a perfect doing. Hence is that same, Gal. 3.10. there Says the Apostle, Cursed is every one that Continueth not in all things that Are written in the book of the Law to do them.
pc-acp vbz pix cst vvz p-acp dt n1 p-acp dt j vdg. av vbz d d, np1 crd. pc-acp vvz dt n1, vvn vbz d pi cst vvz xx p-acp d n2 cst vbr vvn p-acp dt n1 pp-f dt n1 pc-acp vdi pno32.
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1860
Here is the first direct property of the Law, it accepteth of nothing but perfect obedience, it pardoneth no failings, it will admit of no imperfections,
Here is the First Direct property of the Law, it Accepteth of nothing but perfect Obedience, it Pardoneth no failings, it will admit of no imperfections,
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1861
but Cursed is every one that continueth not in all things, that are written in the book of the Law to doe them.
but Cursed is every one that Continueth not in all things, that Are written in the book of the Law to do them.
cc-acp vvn vbz d pi cst vvz xx p-acp d n2, cst vbr vvn p-acp dt n1 pp-f dt n1 pc-acp vdi pno32.
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1862
The second direct property of the Law is this, that it giveth Commandements, but it giveth no power at all to obey the Commandements:
The second Direct property of the Law is this, that it gives commandments, but it gives no power At all to obey the commandments:
dt ord j n1 pp-f dt n1 vbz d, cst pn31 vvz n2, cc-acp pn31 vvz dx n1 p-acp d pc-acp vvi dt n2:
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1863
it setteth us a rule, but it helpeth with no vertue, no strength to walke by the rule.
it sets us a Rule, but it Helpeth with no virtue, no strength to walk by the Rule.
pn31 vvz pno12 dt n1, cc-acp pn31 vvz p-acp dx n1, dx n1 pc-acp vvi p-acp dt n1.
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1864
In this respect it is, that the Law is called the Letter, 2 Cor. 3.6. Who hath made us able Ministers of the new Testament, not of the Letter, but of the Spirit.
In this respect it is, that the Law is called the letter, 2 Cor. 3.6. Who hath made us able Ministers of the new Testament, not of the letter, but of the Spirit.
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1865
By the Letter there is meant the Law, as by the spirit is meant the Covenant of Grace:
By the letter there is meant the Law, as by the Spirit is meant the Covenant of Grace:
p-acp dt n1 a-acp vbz vvn dt n1, c-acp p-acp dt n1 vbz vvn dt n1 pp-f n1:
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1866
the Law is called the Letter, because as the writing of Letters doth direct us and shew us a Coppy,
the Law is called the letter, Because as the writing of Letters does Direct us and show us a Copy,
dt n1 vbz vvn dt n1, c-acp c-acp dt n-vvg pp-f n2 vdz vvi pno12 cc vvb pno12 dt n1,
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1867
but administreth no kind of art, or skill to the Scholler to follow the coppy:
but administereth no kind of art, or skill to the Scholar to follow the copy:
cc-acp vvz dx n1 pp-f n1, cc n1 p-acp dt n1 pc-acp vvi dt n1:
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1868
so this is the property of the Law, it prescribeth a rule, but administreth no ability to walk by the rule.
so this is the property of the Law, it prescribeth a Rule, but administereth no ability to walk by the Rule.
av d vbz dt n1 pp-f dt n1, pn31 vvz dt n1, cc-acp vvz dx n1 pc-acp vvi p-acp dt n1.
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1869
These are the two direct properties of the Law.
These Are the two Direct properties of the Law.
d vbr dt crd j n2 pp-f dt n1.
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1870
Now in respect of these two, man, so long as he was in the state of innocency,
Now in respect of these two, man, so long as he was in the state of innocency,
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(7) text (DIV1)
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1871
before his fall, he was well enough: I tis true, the Law would pardon no faylings, would accept of no imperfect obedience;
before his fallen, he was well enough: I this true, the Law would pardon no failings, would accept of no imperfect Obedience;
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1872
but man in that estate needed not to care, for he had power to keep the whole Law,
but man in that estate needed not to care, for he had power to keep the Whole Law,
cc-acp n1 p-acp d n1 vvd xx pc-acp vvi, c-acp pns31 vhd n1 pc-acp vvi dt j-jn n1,
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1873
and to observe every tittle thereof, and to yeeld perfect obedience to every thing contained in it.
and to observe every tittle thereof, and to yield perfect Obedience to every thing contained in it.
cc pc-acp vvi d n1 av, cc pc-acp vvi j n1 p-acp d n1 vvn p-acp pn31.
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1874
Again, the Law was a meer Letter, directing onely what should be done, but affording no helpe for the doing of what is required;
Again, the Law was a mere letter, directing only what should be done, but affording no help for the doing of what is required;
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1875
man had power in himselfe (God had given him it in his creation) to obey the Law, to write exactly after that coppy.
man had power in himself (God had given him it in his creation) to obey the Law, to write exactly After that copy.
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1876
But since man is come into a state of sinne, since the fall of man, the Law hath by accident,
But since man is come into a state of sin, since the fallen of man, the Law hath by accident,
cc-acp c-acp n1 vbz vvn p-acp dt n1 pp-f n1, c-acp dt n1 pp-f n1, dt n1 vhz p-acp n1,
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1877
and by occasion of mans fall, two other properties.
and by occasion of men fallen, two other properties.
cc p-acp n1 pp-f ng1 n1, crd j-jn n2.
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1878
First of all, that the Law doth curse every man that is under it, even unto Hell;
First of all, that the Law does curse every man that is under it, even unto Hell;
ord pp-f d, cst dt n1 vdz vvi d n1 cst vbz p-acp pn31, av p-acp n1;
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1879
this is that in the forenamed place, Gal. 3.13. As many as are under the Law are cursed, for cursed is every one that doth not all that is written in the book of the Law.
this is that in the forenamed place, Gal. 3.13. As many as Are under the Law Are cursed, for cursed is every one that does not all that is written in the book of the Law.
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1880
Hence it commeth to passe, that the Law doth inflict damnation upon all them that are under it:
Hence it comes to pass, that the Law does inflict damnation upon all them that Are under it:
av pn31 vvz pc-acp vvi, cst dt n1 vdz vvi n1 p-acp d pno32 cst vbr p-acp pn31:
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1881
Hence are these names given to the Law, 2 Cor. 3.6, 7, 9. In the 6. verse, the Letter killeth, that is, the Law killeth us.
Hence Are these names given to the Law, 2 Cor. 3.6, 7, 9. In the 6. verse, the letter kills, that is, the Law kills us.
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1882
In the 7. verse, it is called, the ministration of death. In the 9. verse, it is called, the ministration of condemnation:
In the 7. verse, it is called, the ministration of death. In the 9. verse, it is called, the ministration of condemnation:
p-acp dt crd n1, pn31 vbz vvn, dt n1 pp-f n1. p-acp dt crd n1, pn31 vbz vvn, dt n1 pp-f n1:
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1883
all these names are given to the Law, because through mans fall there is occasioned a property to the Law, to kill,
all these names Are given to the Law, Because through men fallen there is occasioned a property to the Law, to kill,
d d n2 vbr vvn p-acp dt n1, c-acp p-acp ng1 n1 pc-acp vbz vvn dt n1 p-acp dt n1, pc-acp vvi,
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1884
and to destroy, and to condemn.
and to destroy, and to condemn.
cc pc-acp vvi, cc pc-acp vvi.
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1885
Againe, another property that is occasioned to the Law by sinne, and by the fall of man, is this, that the Law doth multiply transgressions in the hearts and lives of people.
Again, Another property that is occasioned to the Law by sin, and by the fallen of man, is this, that the Law does multiply transgressions in the hearts and lives of people.
av, j-jn n1 cst vbz vvn p-acp dt n1 p-acp n1, cc p-acp dt n1 pp-f n1, vbz d, cst dt n1 vdz vvi n2 p-acp dt n2 cc n2 pp-f n1.
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1886
This is a strange thing, therefore I pray observe the opening of it.
This is a strange thing, Therefore I pray observe the opening of it.
d vbz dt j n1, av pns11 vvb vvi dt n-vvg pp-f pn31.
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1887
I say, the property of the Law it is, that it doth multiply transgression and sinne in the hearts of people,
I say, the property of the Law it is, that it does multiply Transgression and sin in the hearts of people,
pns11 vvb, dt n1 pp-f dt n1 pn31 vbz, cst pn31 vdz vvi n1 cc n1 p-acp dt n2 pp-f n1,
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1888
for therefore it is, that the Apostle saith, Rom. 5.10. The Law entred, that sinne might abound;
for Therefore it is, that the Apostle Says, Rom. 5.10. The Law entered, that sin might abound;
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1889
the Law doth cause the abounding of sinne:
the Law does cause the abounding of sin:
dt n1 vdz vvi dt vvg pp-f n1:
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1890
there had never been so much sinne in the world, if it had not been by the Law:
there had never been so much sin in the world, if it had not been by the Law:
pc-acp vhd av vbn av d n1 p-acp dt n1, cs pn31 vhd xx vbn p-acp dt n1:
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1891
not directly, but by occasion doth the Law multiply transgressions in the hearts of people.
not directly, but by occasion does the Law multiply transgressions in the hearts of people.
xx av-j, cc-acp p-acp n1 vdz dt n1 vvb n2 p-acp dt n2 pp-f n1.
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1892
The Apostle, in Rom. 7.4, 5. compareth the Law to a Husband, the sinfull heart to a Wife:
The Apostle, in Rom. 7.4, 5. compareth the Law to a Husband, the sinful heart to a Wife:
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1893
that look as by the Husband, the Wife commeth to bring forth children, so by the Law, mans corrupt heart commeth to bring forth sins.
that look as by the Husband, the Wife comes to bring forth children, so by the Law, men corrupt heart comes to bring forth Sins.
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1894
If you aske how this commeth about? It is thus. The Law it commeth with Commandements, and with prohibitions:
If you ask how this comes about? It is thus. The Law it comes with commandments, and with prohibitions:
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1895
it commandeth people to doe these and these things, it commandeth people to leave undone these and these things,
it commands people to do these and these things, it commands people to leave undone these and these things,
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1896
now the Law meeting with the corruption of mans heart, setting a rule to that heart that will not be ruled, it makes the heart to rebell and transgresse:
now the Law meeting with the corruption of men heart, setting a Rule to that heart that will not be ruled, it makes the heart to rebel and transgress:
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1897
if there were no Law, there would be no sinne, if the Law did not command, there were no sinne in not doing,
if there were no Law, there would be no sin, if the Law did not command, there were no sin in not doing,
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1898
if the Law did not forbid, there were no sinne in doing:
if the Law did not forbid, there were no sin in doing:
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1899
But now the Law comming to the corrupt heart, bidding them doe, corruption refusing to doe, the Law causeth corruption to sinne:
But now the Law coming to the corrupt heart, bidding them do, corruption refusing to do, the Law Causes corruption to sin:
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1900
The Law again comming to a corrupt heart, and bidding them refraine, corruption refusing, causeth corruption to sinne:
The Law again coming to a corrupt heart, and bidding them refrain, corruption refusing, Causes corruption to sin:
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1901
for if there were no rule, there could be no erring besides the rule.
for if there were no Rule, there could be no erring beside the Rule.
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1902
Thus in these respects it is, that by occasion the Law commeth to have this property to be as a Father,
Thus in these respects it is, that by occasion the Law comes to have this property to be as a Father,
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1903
and as a Husband, multiplying transgressions in the hearts of people.
and as a Husband, multiplying transgressions in the hearts of people.
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1904
Gather up that which I have said, and lay them together, the two direct properties of the Law,
Gather up that which I have said, and lay them together, the two Direct properties of the Law,
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1905
and the two accidentall properties of the Law, occasioned by corruption; and you see there are four properties of the Law:
and the two accidental properties of the Law, occasioned by corruption; and you see there Are four properties of the Law:
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1906
So then, to be under the Law, it is nothing else, but to be under these four properties of the Law, to be in such a state and condition, wherein we are liable to all these four properties of the Law. Viz.
So then, to be under the Law, it is nothing Else, but to be under these four properties of the Law, to be in such a state and condition, wherein we Are liable to all these four properties of the Law. Viz.
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1907
First, That nothing will serve our turn but perfect obedience, no sinne to be pardoned, no frailty to be past by, no imperfection to be covered.
First, That nothing will serve our turn but perfect Obedience, no sin to be pardoned, no frailty to be passed by, no imperfection to be covered.
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1908
Secondly, To be in such a state and condition, wherein there is a great deale commanded,
Secondly, To be in such a state and condition, wherein there is a great deal commanded,
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1909
but no power, no strength communicated, to enable us to doe any thing that is commanded.
but no power, no strength communicated, to enable us to do any thing that is commanded.
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1910
Thirdly, To be in such a state and condition, wherein we are under a curse and condemnation,
Thirdly, To be in such a state and condition, wherein we Are under a curse and condemnation,
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1911
even to the pit of hell.
even to the pit of hell.
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1912
Lastly, To be in such a state and condition, wherein dayly and hourly there are sinnes multiplied,
Lastly, To be in such a state and condition, wherein daily and hourly there Are Sins multiplied,
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1913
and brought forth in us through the corruption of our nature.
and brought forth in us through the corruption of our nature.
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1914
To be in a state that hath these four miserable properties, is this, to be under the Law.
To be in a state that hath these four miserable properties, is this, to be under the Law.
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1915
Now let us shew you what it is to be under Grace. And first, what Grace is:
Now let us show you what it is to be under Grace. And First, what Grace is:
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1916
and then what it is to be under Grace. I pray observe this also.
and then what it is to be under Grace. I pray observe this also.
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1917
Grace, it is nothing else, but the free promise of Salvation, in, and by the Lord Jesus Christ. This is Grace.
Grace, it is nothing Else, but the free promise of Salvation, in, and by the Lord jesus christ. This is Grace.
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1918
To be under grace, is to be under the four properties of grace.
To be under grace, is to be under the four properties of grace.
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1919
For as the Law had four properties, so this grace hath four properties contrary to the Law, all of them direct and proper to Grace.
For as the Law had four properties, so this grace hath four properties contrary to the Law, all of them Direct and proper to Grace.
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1920
The first propertie of Grace is this: There shall be a pardon of sin; the sins that are past shall be forgiven.
The First property of Grace is this: There shall be a pardon of since; the Sins that Are past shall be forgiven.
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1921
That this is in grace you may see in Jer. 31.34. For I will forgive their iniquities, and remember their sins no more.
That this is in grace you may see in Jer. 31.34. For I will forgive their iniquities, and Remember their Sins no more.
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1922
The Propertie of grace it is to pardon failings, to cover imperfections, to accept of a desire,
The Property of grace it is to pardon failings, to cover imperfections, to accept of a desire,
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1923
and of an endeavour, and of a weak performance: This is the first propertie of grace;
and of an endeavour, and of a weak performance: This is the First property of grace;
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1924
that this is so, you may see it in Noh. 13.22. Remember me O my God, and spare me according to the greatness of thy mercie:
that this is so, you may see it in Noh. 13.22. remember me Oh my God, and spare me according to the greatness of thy mercy:
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1925
That is, remember my good deeds, and spare my imperfections, and passe by my weaknesses, Neheminh could not have prayed it,
That is, Remember my good Deeds, and spare my imperfections, and pass by my Weaknesses, Neheminh could not have prayed it,
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1926
if God had not promised it. So also that in Mal. 3.17. They shall be mine, saith the Lord, and I will spare them as a man spareth his own son that serveth him.
if God had not promised it. So also that in Malachi 3.17. They shall be mine, Says the Lord, and I will spare them as a man spares his own son that serves him.
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1927
How doth a man spare a son? If a servant serve a man, he makes him doe the uttermost, he will be content with nothing but perfect obedience;
How does a man spare a son? If a servant serve a man, he makes him do the uttermost, he will be content with nothing but perfect Obedience;
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1928
but if a son come to serve the father, the futher will winke at many failings, will take well an imperfect, service,
but if a son come to serve the father, the further will wink At many failings, will take well an imperfect, service,
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1929
so the son desireth and endeavoureth to doe better:
so the son Desires and endeavoureth to do better:
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1930
so saith the Lord, I will spare them, as a father spareth his son that serveth him.
so Says the Lord, I will spare them, as a father spares his son that serves him.
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1931
It is said of the Lord-Christ in Ma•. 12.20. A bruised reed shall he not break, and smoking 〈 ◊ 〉 shall he not quench, till he send forth judgement unto victory.
It is said of the Lord-Christ in Ma•. 12.20. A Bruised reed shall he not break, and smoking 〈 ◊ 〉 shall he not quench, till he send forth judgement unto victory.
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1932
There is more promised in the words than is exprest. A bruised reed shall he not break but he shall strengthen it;
There is more promised in the words than is expressed. A Bruised reed shall he not break but he shall strengthen it;
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1933
A smoking flax shall he not quench, but he shall increase it;A smoking flax shall he not quench, but he shall increase it;
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1934
that is the meaning of it, he shall be so far from slighting desires, and endeavours,
that is the meaning of it, he shall be so Far from slighting Desires, and endeavours,
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1935
and imperfect obedience, that he shall accept them, and strengthen them, as appeareth in the next words, till he hath brought forth judgement unto victory;
and imperfect Obedience, that he shall accept them, and strengthen them, as appears in the next words, till he hath brought forth judgement unto victory;
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1936
The work of sanctification is victorie, Christ will strengthen imperfect obedience, till he hath made holinesse and obedience victorious over all corruption.
The work of sanctification is victory, christ will strengthen imperfect Obedience, till he hath made holiness and Obedience victorious over all corruption.
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1937
This is the first propertie of Grace to pardon sin, to accept imperfect obedience, to cover frailties.
This is the First property of Grace to pardon since, to accept imperfect Obedience, to cover frailties.
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1938
The second Propertie of Grace is, that it giveth strength and power to doe whatsoever it commandeth (this is that point we spake of before) In that forenamed place, 2 Cor. 3.6.
The second Property of Grace is, that it gives strength and power to do whatsoever it commands (this is that point we spoke of before) In that forenamed place, 2 Cor. 3.6.
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1939
there the Covenant of grace is called the Spirit, not of the Letter (saith the Apostle) but of the Spirit, for the Letter killeth,
there the Covenant of grace is called the Spirit, not of the letter (Says the Apostle) but of the Spirit, for the letter kills,
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1940
but the Spirit (that is the Covenant of grace) giveth life. Grace, whatsoever it commandeth giveth power to doe it,but the Spirit (that is the Covenant of grace) gives life. Grace, whatsoever it commands gives power to do it,
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1941
so farre as shall be sufficient for Gods acceptance.
so Far as shall be sufficient for God's acceptance.
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1942
The third property of grace is this, that grace delivereth us from under the curse, it fetcheth us out of condemnation.
The third property of grace is this, that grace Delivereth us from under the curse, it Fetches us out of condemnation.
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1943
This is that which is exprest in Gal. 4.5. To redeem them that were under the Law, (and so under the curse) that we might receive the adoption of sons, and so the blessing of sons:
This is that which is expressed in Gal. 4.5. To Redeem them that were under the Law, (and so under the curse) that we might receive the adoption of Sons, and so the blessing of Sons:
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therefore is that in Rom. 6.1. There is no condemnation to them that are in Christ Jesus, &c.
Therefore is that in Rom. 6.1. There is no condemnation to them that Are in christ jesus, etc.
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1945
Fourthly and lasty, The last property of grace is this, That grace, it doth hinder corruption from multiplying, from bringing forth fruit:
Fourthly and Lastly, The last property of grace is this, That grace, it does hinder corruption from multiplying, from bringing forth fruit:
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grace doth destroy the Law, in regard of any power to multiply sinne and corruption in us as it did before;
grace does destroy the Law, in regard of any power to multiply sin and corruption in us as it did before;
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1947
grace doth subdue our iniquities, Micah 7.19. grace doth write the Law of God in our hearts;
grace does subdue our iniquities, micah 7.19. grace does write the Law of God in our hearts;
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grace doth give us dispositions inward, answerable to the outward commands of the Law of God.
grace does give us dispositions inward, answerable to the outward commands of the Law of God.
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1949
So that by grace, when as the Law of God commeth with a command to doe this;
So that by grace, when as the Law of God comes with a command to do this;
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1950
grace makes us able to doe it in some measure: when the command of God commeth with a prohibition not to doe this;
grace makes us able to do it in Some measure: when the command of God comes with a prohibition not to do this;
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grace makes us able to abstaine from it in some measure.
grace makes us able to abstain from it in Some measure.
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Thus now grace destroying corruption, and making us able in some measure to obey the commands, it doth destroy that accidentall property of the Law, where by it doth multiply and streng then corruption in us.
Thus now grace destroying corruption, and making us able in Some measure to obey the commands, it does destroy that accidental property of the Law, where by it does multiply and streng then corruption in us.
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And thus Grace is directly contrary to the Law, The Law came by Moses, but Grace and Truth through Jesus Christ.
And thus Grace is directly contrary to the Law, The Law Come by Moses, but Grace and Truth through jesus christ.
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Now then to be under grace, is no more but to be in that condition, wherein we injoy this fourfould happy blessing. 1. To be in a condition, wherein all our sinnes are pardoned, our imperfect obedience accepted, our frailties covered. 2. To be in a condition, wherein no more shall be commanded,
Now then to be under grace, is no more but to be in that condition, wherein we enjoy this fourfould happy blessing. 1. To be in a condition, wherein all our Sins Are pardoned, our imperfect Obedience accepted, our frailties covered. 2. To be in a condition, wherein no more shall be commanded,
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then strength given to obey. 3. To be in a condition, wherein we are fetched from under the curse and condemnation of the Law,
then strength given to obey. 3. To be in a condition, wherein we Are fetched from under the curse and condemnation of the Law,
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and brought under the justification of children. 4. To be in a condition, wherein we receive so much grace,
and brought under the justification of children. 4. To be in a condition, wherein we receive so much grace,
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as that we are able in some measure to obey the commands of the Law, and that the Law cannot bring forth sinne in us as it hath before.
as that we Are able in Some measure to obey the commands of the Law, and that the Law cannot bring forth sin in us as it hath before.
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By this you see now what, they that are in Christ, doe injoy, they are not under the Law but under Grace.
By this you see now what, they that Are in christ, do enjoy, they Are not under the Law but under Grace.
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I will briefly in three or four words conclude all with some Use of this Doctrine.
I will briefly in three or four words conclude all with Some Use of this Doctrine.
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And first of all, this serveth for great comfort to all those that are in Christ (for indeed this whole Text is full of unspeakable consolation to every poor soule that hath any true evidence of his being in Christ) their condition in which they stand is wonderfull sweet:
And First of all, this serves for great Comfort to all those that Are in christ (for indeed this Whole Text is full of unspeakable consolation to every poor soul that hath any true evidence of his being in christ) their condition in which they stand is wonderful sweet:
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they are not under the Law, but under Grace. Here is then a fountain opened of singular consolation for all such.
they Are not under the Law, but under Grace. Here is then a fountain opened of singular consolation for all such.
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They are not in that state, wherein exact obedience shall be required, and all infirmities charged upon them;
They Are not in that state, wherein exact Obedience shall be required, and all infirmities charged upon them;
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but they are in that state, wherein their desires, and indeavours, and beginings shall be accepted and perfected.
but they Are in that state, wherein their Desires, and endeavours, and beginnings shall be accepted and perfected.
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Thou that art in Christ, thou art not in that condition wherein thou art devoid of all strength to obey the Commandements of God,
Thou that art in christ, thou art not in that condition wherein thou art devoid of all strength to obey the commandments of God,
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but thou art in such a state, wherein there is life, and power given thee to doe what is commanded by God.
but thou art in such a state, wherein there is life, and power given thee to do what is commanded by God.
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1966
Thou art not under the curse and condemnation of the Law, but under the blessing and justification of children.
Thou art not under the curse and condemnation of the Law, but under the blessing and justification of children.
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Let the people of God but run over these particulars here laid down, and view all the severall comforts that are in that condition wherein they are,
Let the people of God but run over these particulars Here laid down, and view all the several comforts that Are in that condition wherein they Are,
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and there is a fountain and spring of comfort for them.
and there is a fountain and spring of Comfort for them.
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The Second Use is, for a sharp reprehension to all such as are the people of God,
The Second Use is, for a sharp reprehension to all such as Are the people of God,
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and are his children, that finde themselves to be so by a testimonie from their own spirits and from Gods spirit,
and Are his children, that find themselves to be so by a testimony from their own spirits and from God's Spirit,
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and yet notwithstanding lead lives uncomfortable and lumpish. This Doctrine (my brethren) affordeth you a sharp reprehension.
and yet notwithstanding led lives uncomfortable and lumpish. This Doctrine (my brothers) affords you a sharp reprehension.
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1972
Thou art in Christ, and yet art thou discouraged or disheartned either with corruption, or with guilt? How unworthy doest thou walk of that condition wherein thou art? Thou art not under the Law,
Thou art in christ, and yet art thou discouraged or disheartened either with corruption, or with guilt? How unworthy dost thou walk of that condition wherein thou art? Thou art not under the Law,
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but under grace, why then is it, that thou art as much dejected and discouraged,but under grace, why then is it, that thou art as much dejected and discouraged,
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as if thou wert under the Law, and not under grace? What is it that makes thee disconsolate and discouraged,
as if thou Wertenberg under the Law, and not under grace? What is it that makes thee disconsolate and discouraged,
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1975
but the condition wherein thou art may administer to thee much more comfort? Art thou full of sin? yet notwithstanding thou art in a condition wherein all sin shall be pardoned.
but the condition wherein thou art may administer to thee much more Comfort? Art thou full of since? yet notwithstanding thou art in a condition wherein all since shall be pardoned.
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1976
Is thy obedience very imperfect? yet thou art in a condition wherein imperfect obedience shall be accepted, and frailties covered.
Is thy Obedience very imperfect? yet thou art in a condition wherein imperfect Obedience shall be accepted, and frailties covered.
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Doest thou finde that God commandeth thee much, and thou doest little? but yet thou art in a condition wherein the Lord hath promised, (so thou wilt use the means,
Dost thou find that God commands thee much, and thou dost little? but yet thou art in a condition wherein the Lord hath promised, (so thou wilt use the means,
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and trust upon him,) to make thee able in an acceptable manner to doe all that he biddeth thee doe.
and trust upon him,) to make thee able in an acceptable manner to do all that he bids thee doe.
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Doth the Law threaten, doth the Law curse? yet thou art in a condition wherein neither the threatning,
Does the Law threaten, does the Law curse? yet thou art in a condition wherein neither the threatening,
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1980
nor curse of the Law, shall ever reach thee to condemnation.
nor curse of the Law, shall ever reach thee to condemnation.
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1981
Findest thou mighty rebellions in thy nature against the Law of God? yet thou art in a condition wherein is promised a new nature, which shall be made conformable and subjected to the Law of God.
Findest thou mighty rebellions in thy nature against the Law of God? yet thou art in a condition wherein is promised a new nature, which shall be made conformable and subjected to the Law of God.
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1982
What should make thee therefore hang down thy head? Sharply are such Christians to be reproved, that being in Christ, lead lives as if they were out of Christ.
What should make thee Therefore hang down thy head? Sharply Are such Christians to be reproved, that being in christ, led lives as if they were out of christ.
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Doest not thou make the world to thinke that that is false which Christ saith, That his yoke is easie,
Dost not thou make the world to think that that is false which christ Says, That his yoke is easy,
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and his burthen light? If Christs yoke be easie, and his burthen light, why is it (saith the world) that the servants of Christ walk so disconsolately and complain of heavie burthens?and his burden Light? If Christ yoke be easy, and his burden Light, why is it (Says the world) that the Servants of christ walk so disconsolately and complain of heavy burdens?
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1985
You shall find an exhortation of the Apostle in 2 Cor. 6.1. We beseech you that you receive not the grace of God in vain.
You shall find an exhortation of the Apostle in 2 Cor. 6.1. We beseech you that you receive not the grace of God in vain.
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1986
There is a double receiving of Gods grace in vain.
There is a double receiving of God's grace in vain.
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The one is, when as Gods grace is offered and preached to people, and out of love to the world,
The one is, when as God's grace is offered and preached to people, and out of love to the world,
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1988
and to their sins, they slight it, and will not receive it.
and to their Sins, they slight it, and will not receive it.
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1989
Another receiving the grace of God in vain, it is, when as people have entertained the grace of God,
another receiving the grace of God in vain, it is, when as people have entertained the grace of God,
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1990
and have entred into Covenant with Christ, and yet notwithstanding doe not take the comforts that the grace of God affordeth them.
and have entered into Covenant with christ, and yet notwithstanding do not take the comforts that the grace of God affords them.
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1991
This is also a receiving the grace of God in vain.
This is also a receiving the grace of God in vain.
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1992
This is thy case whoever thou art that art a beleever, and yet notwithstanding doest not make melodie in thy heart, and triumph over thy enemies.
This is thy case whoever thou art that art a believer, and yet notwithstanding dost not make melody in thy heart, and triumph over thy enemies.
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1993
What have the redeemed of the Lord to doe, but to praise the Lord? What have the members of Christ to doe,
What have the redeemed of the Lord to do, but to praise the Lord? What have the members of christ to do,
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1994
but to rejoyce in Christ? Doe you thinke when the Lord giveth that Commandement, Phil, 4. Rejoyce alwaies in the Lord,
but to rejoice in christ? Do you think when the Lord gives that Commandment, Philip, 4. Rejoice always in the Lord,
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1995
and again, I say rejoyce, (he doth not bid them rejoyce in riches, in friends, in honours, in pleasures, &c. this is worldly, this is damuable,and again, I say rejoice, (he does not bid them rejoice in riches, in Friends, in honours, in pleasures, etc. this is worldly, this is damuable,
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1996
but he biddeth us rejoyce in the Lord, in the priviledges we have by Christ through the New Covenant of Grace;
but he bids us rejoice in the Lord, in the privileges we have by christ through the New Covenant of Grace;
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1997
he biddeth us rejoyce and always rejoyce) Do you thinke, I say, when God gave you that Commandment, he had forgotten the state in which he left you, that he had left you under the power of many sins, subject to many failings, unable to perfect obedience? Doe you thinke (I say again) that God forgot the condition wherein he left you? No, God knew well enough what state he left you in, that you are as Israel mingled with the Canaanites, and yet he biddeth you to rejoyce;
he bids us rejoice and always rejoice) Do you think, I say, when God gave you that Commandment, he had forgotten the state in which he left you, that he had left you under the power of many Sins, Subject to many failings, unable to perfect Obedience? Do you think (I say again) that God forgotten the condition wherein he left you? No, God knew well enough what state he left you in, that you Are as Israel mingled with the Canaanites, and yet he bids you to rejoice;
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why so? There is ground enough for your rejoyceing, because you are not under the Law,
why so? There is ground enough for your rejoicing, Because you Are not under the Law,
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but under grace, and if under grace, surely there is ground enough for your rejoycing, notwithstanding all your failings.but under grace, and if under grace, surely there is ground enough for your rejoicing, notwithstanding all your failings.
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2000
Consider therefore then my brethren, I beseech you;
Consider Therefore then my brothers, I beseech you;
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doe not you receive the grace of God in vain, doe not you slight, as it were,
do not you receive the grace of God in vain, do not you slight, as it were,
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and not make use of the grace of God, which thus administreth matter of rejoycing in all conditions to you that are in Christ,
and not make use of the grace of God, which thus administereth matter of rejoicing in all conditions to you that Are in christ,
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2003
when as you walke so lumpishly because of sin formerly committed, or because of corruptions that for the present lie upon you?
when as you walk so lumpishly Because of since formerly committed, or Because of corruptions that for the present lie upon you?
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Indeed I deny not but it becommeth Christians to mourn, and they that doe not mourn, shall never rejoyce in the day of judgement,
Indeed I deny not but it becomes Christians to mourn, and they that do not mourn, shall never rejoice in the day of judgement,
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2005
and the people of God are mourners in Zion. Yet what kind of mourning? There is a double sorrow:
and the people of God Are mourners in Zion. Yet what kind of mourning? There is a double sorrow:
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2006
A godly sorrow, and a worldly sorrow:
A godly sorrow, and a worldly sorrow:
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A godly sorrow is this, when as a soul melteth into tears upon the consideration of his sins and wants,
A godly sorrow is this, when as a soul melts into tears upon the consideration of his Sins and Wants,
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2008
because he beleeveth that God through Christ will accept him notwithstanding them all;
Because he Believeth that God through christ will accept him notwithstanding them all;
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2009
this sorrow the more of it the better, this sorrow melloweth the heart, softneth the heart, makes it frameable to the impressions of the word of God.
this sorrow the more of it the better, this sorrow melloweth the heart, softeneth the heart, makes it frameable to the impressions of the word of God.
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2010
But now the other sorrow, which is a worldly sorrow, when as a soul is beaten out of heart because of sin formerly committed,
But now the other sorrow, which is a worldly sorrow, when as a soul is beaten out of heart Because of since formerly committed,
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2011
because of mighty corruptions that doe annoy him, to mourn without hope and confidence of acceptance, this is worldly sorrow,
Because of mighty corruptions that do annoy him, to mourn without hope and confidence of acceptance, this is worldly sorrow,
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2012
and causeth death, this is altogether unbeseeming Christians.
and Causes death, this is altogether unbeseeming Christians.
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2013
Receive now this sharp reprehension, and be humbled for it, and labour to remember your condition:
Receive now this sharp reprehension, and be humbled for it, and labour to Remember your condition:
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2014
You are not come to mount Sinai, but to mount Zion; You are not under the Law, but under Grace. You Are not come to mount Sinai, but to mount Zion; You Are not under the Law, but under Grace.
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2015
Therefore rejoyce in the Lord alwaies, and be so cheerfull, that the world may see, that the service of Christ is a sweet service. Here is the second Use.
Therefore rejoice in the Lord always, and be so cheerful, that the world may see, that the service of christ is a sweet service. Here is the second Use.
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The third is for Instruction, to them that are not in Christ, to such of you as remaine yet in your naturall estate.
The third is for Instruction, to them that Are not in christ, to such of you as remain yet in your natural estate.
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The condition of them that are in Christ is this, they are not under the Law, but under Grace.
The condition of them that Are in christ is this, they Are not under the Law, but under Grace.
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2018
Thy condition who art not yet in Christ, is just the contrary; thou art not under grace, but under the Law.
Thy condition who art not yet in christ, is just the contrary; thou art not under grace, but under the Law.
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2019
There are none that doe more assume to themselves the priviledges of grace, then they that are not under grace.
There Are none that doe more assume to themselves the privileges of grace, then they that Are not under grace.
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2020
You shall have your profane Wretch, your painted Civillian, your formall Hypocrite, men that are dead in trespasses and sinnes, that are servants to sinne,
You shall have your profane Wretch, your painted Civilian, your formal Hypocrite, men that Are dead in Trespasses and Sins, that Are Servants to sin,
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2021
while with full consent they obey sinne in the lusts thereof: yet you shall have these challenge to themselves the priviledges of the Covenant of grace:
while with full consent they obey sin in the Lustiest thereof: yet you shall have these challenge to themselves the privileges of the Covenant of grace:
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2022
you shall have one swear an Oath, and when he hath done, say, God forgive me:
you shall have one swear an Oath, and when he hath done, say, God forgive me:
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you shall have another say, I am a great sinner, but I hope God will be mercifull to me:
you shall have Another say, I am a great sinner, but I hope God will be merciful to me:
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2024
Another, I cannot keep the Commandements, but I hope God will accept me:
another, I cannot keep the commandments, but I hope God will accept me:
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2025
thus these wretches, that are in the gall of bitternesse, and in the bond of iniquity, they claime the priviledges of grace.
thus these wretches, that Are in the Gall of bitterness, and in the bound of iniquity, they claim the privileges of grace.
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2026
But I would have them know, so many of you as have no evidences that you are translated out of the state of nature,
But I would have them know, so many of you as have no evidences that you Are translated out of the state of nature,
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2027
and ingrafted into Christ by his holy Spirit, that you are not under grace, but under the Law. What is that?
and ingrafted into christ by his holy Spirit, that you Are not under grace, but under the Law. What is that?
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2028
You are in such a condition, wherein nothing but perfect obedience shall stand you in stead.
You Are in such a condition, wherein nothing but perfect Obedience shall stand you in stead.
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If you pray as well as you can, yet if you doe not pray as perfectly as God commanded in the Law, you shall never be heard:
If you pray as well as you can, yet if you do not pray as perfectly as God commanded in the Law, you shall never be herd:
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If you keep all the Commandements of God, and faile but in one, yet you shall be damned;
If you keep all the commandments of God, and fail but in one, yet you shall be damned;
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there is no accepting of imperfect obedience of you, because you are not under Christ, but under the Law.
there is no accepting of imperfect Obedience of you, Because you Are not under christ, but under the Law.
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And I tell thee this, the Saints of God shall commit greater sinnes and goe to Heaven,
And I tell thee this, the Saints of God shall commit greater Sins and go to Heaven,
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2033
when thou lesser and goe to Hell. Peter forsweareth his Master with an Oath and Curse, and yet he is pardoned;
when thou lesser and go to Hell. Peter forsweareth his Master with an Oath and Curse, and yet he is pardoned;
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thou shalt not sweare and curse, or deny Christ, (for the ordinary matter) and shalt be damned.
thou shalt not swear and curse, or deny christ, (for the ordinary matter) and shalt be damned.
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Saul yeeldeth God imperfect obedience, he obeyeth the command in part, he fighteth against Amalek, slayeth the people and the cattell,Saul yields God imperfect Obedience, he Obeyeth the command in part, he fights against Amalek, slays the people and the cattle,
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2036
and yet notwithstanding cast out of his Kingdome, and kept from Heaven for ever.
and yet notwithstanding cast out of his Kingdom, and kept from Heaven for ever.
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2037
David committeth a greater sinne for the matter of it, he committeth adultery, murthereth Ʋriah, lieth in the sinne almost a twelve-month, and yet he is pardoned. What is the reason:David Committeth a greater sin for the matter of it, he Committeth adultery, murdereth Ʋriah, lies in the sin almost a twelvemonth, and yet he is pardoned. What is the reason:
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Saul was under the Law, therefore no acceptance without perfect obedience. David indeed for the matter of his sinne did worse, but David was under grace;Saul was under the Law, Therefore no acceptance without perfect Obedience. David indeed for the matter of his sin did Worse, but David was under grace;
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there is no sinne so great but he had a pardon for it, the least obedience, so in truth, was accepted.
there is no sin so great but he had a pardon for it, the least Obedience, so in truth, was accepted.
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Oh remember this, you are ready to beare out your selves with this conceit, because David, and Peter, and other Saints sinned so,
O Remember this, you Are ready to bear out your selves with this conceit, Because David, and Peter, and other Saints sinned so,
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and are pardoned, therefore you may sinne so, and be pardoned.
and Are pardoned, Therefore you may sin so, and be pardoned.
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Indeed it is true, you shall be pardoned if you are in Christ, and are under grace:
Indeed it is true, you shall be pardoned if you Are in christ, and Are under grace:
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but yet being unconverted, thou art therefore in the state of nature, and so under the Law, and not under grace. Here is the third Use.
but yet being unconverted, thou art Therefore in the state of nature, and so under the Law, and not under grace. Here is the third Use.
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The fourth and last is for Exhortation, to exhort you all, that you would indeavour,
The fourth and last is for Exhortation, to exhort you all, that you would endeavour,
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and be perswaded to get an interest in Christ, seeing there is so much priviledge comming to those that are in Christ.
and be persuaded to get an Interest in christ, seeing there is so much privilege coming to those that Are in christ.
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Whosoever is in Christ, is not under the Law, but under Grace:
Whosoever is in christ, is not under the Law, but under Grace:
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as therefore thou desirest not to be under the Law, so labour thou to be found in Christ;
as Therefore thou Desirest not to be under the Law, so labour thou to be found in christ;
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above all things study this, how to get a part in him. My brethren; The Lord Jesus Christ is amongst you, he is daily offred to you;
above all things study this, how to get a part in him. My brothers; The Lord jesus christ is among you, he is daily offered to you;
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oh doe but receive him, and you shall receive this priviledge, to be under grace, and not under the Law.
o do but receive him, and you shall receive this privilege, to be under grace, and not under the Law.
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Indeed there are a great many hard things to be done of them that will have a part in Christ, they must deny themselves, they must take up the Crosse and follow him;
Indeed there Are a great many hard things to be done of them that will have a part in christ, they must deny themselves, they must take up the Cross and follow him;
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there is a great many things to be lost, they must lose the love of all their carnall friends, their sinfull liberties, the applause and favour of the world:
there is a great many things to be lost, they must loose the love of all their carnal Friends, their sinful Liberties, the applause and favour of the world:
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yet notwithstanding all these difficulties, be you perswaded to entertaine Christ whatsoever it cost you;
yet notwithstanding all these difficulties, be you persuaded to entertain christ whatsoever it cost you;
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for if you will entertain Christ you shall come to be in this state, not to be under the Law, but under Grace.
for if you will entertain christ you shall come to be in this state, not to be under the Law, but under Grace.
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Therefore when God calleth you, inviteth you, and offereth his Sonne unto you, oh in brace him, Open your everlasting doores, and let the King of glory come in:
Therefore when God calls you, Inviteth you, and Offereth his Son unto you, o in brace him, Open your everlasting doors, and let the King of glory come in:
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2055
When Christ is tendered upon these conditions, that you receive him to be your King, your Priest,
When christ is tendered upon these conditions, that you receive him to be your King, your Priest,
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2056
and Prophet, that you kisse that Son of God, and give up your selves in all things unto him to let him reign over you, oh doe it,
and Prophet, that you kiss that Son of God, and give up your selves in all things unto him to let him Reign over you, o do it,
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for by this you shall come to have this priviledge, that you shall not be under the Law, but under Grace.
for by this you shall come to have this privilege, that you shall not be under the Law, but under Grace.
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And what then shall hurt you? No sinne, all shall be pardoned. No defect, all shall be covered:
And what then shall hurt you? No sin, all shall be pardoned. No defect, all shall be covered:
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No want of obedience, the least shall be accepted.
No want of Obedience, the least shall be accepted.
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2060
What can a poor soule desire more? Therefore when ever Christ is offered to you, joyn your soules to him, that you may be in that condition, not to be under the Law,
What can a poor soul desire more? Therefore when ever christ is offered to you, join your Souls to him, that you may be in that condition, not to be under the Law,
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2061
but under Gree. Thus much for the ground and reason of the former promise, why sinne should not have domision over them, because they are not under the Law, but under Grace. but under Gree. Thus much for the ground and reason of the former promise, why sin should not have domision over them, Because they Are not under the Law, but under Grace.
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2062
And so much for this time, and this Text. FINIS.
And so much for this time, and this Text. FINIS.
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2063
Wisdomes Attendants: OR, The Voice of Christ to be obeyed. SERMON IV. PROV. 8.32.
Wisdoms Attendants: OR, The Voice of christ to be obeyed. SERMON IV. CURAE. 8.32.
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2064
Now therefore hearken unto me, O ye children, for blessed are they that keep my wayes.
Now Therefore harken unto me, Oh you children, for blessed Are they that keep my ways.
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AFter the Wiseman had discovered the delusions of the adulterous woman in the former Chapter:
After the Wiseman had discovered the delusions of the adulterous woman in the former Chapter:
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In this he bringeth in Wisdome as a holy and chast matron, propounding seasonable and comfortable counsell to all the sinfull sons of men.
In this he brings in Wisdom as a holy and chaste matron, propounding seasonable and comfortable counsel to all the sinful Sons of men.
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2067
And in this speech of Wisedom, there are two parts or passages:
And in this speech of Wisdom, there Are two parts or passages:
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2068
First, the Sermon it self, from the beginning of the Chapter to the words now read:
First, the Sermon it self, from the beginning of the Chapter to the words now read:
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2069
Secondly, the application thereof, from this verse to the end of the Chapter, whereby wisdome laboureth to work the souls of those, to whom she had delivered the former truth,
Secondly, the application thereof, from this verse to the end of the Chapter, whereby Wisdom Laboureth to work the Souls of those, to whom she had Delivered the former truth,
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2070
and commended her self by many forcible arguments, to the imbracing of her blessed counsell:
and commended her self by many forcible Arguments, to the embracing of her blessed counsel:
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2071
Now therefore, saith shee, hearken unto me; As if she should say, If this be true that formerly hath been delivered to you, that happiness,Now Therefore, Says she, harken unto me; As if she should say, If this be true that formerly hath been Delivered to you, that happiness,
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2072
and comfort, grace and glory, are propounded unto, and shall be bestowed upon them that hearken and give attention to the words of wisdome:
and Comfort, grace and glory, Are propounded unto, and shall be bestowed upon them that harken and give attention to the words of Wisdom:
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2073
What now remaineth, but that forsaking all other courses, both the devises and delusions of the adulterous woman,
What now remains, but that forsaking all other courses, both the devises and delusions of the adulterous woman,
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and all the beguiling inticements of the world and Satan, you come cheerfully, and hearken attentively to the counsell that is propounded to you,
and all the beguiling enticements of the world and Satan, you come cheerfully, and harken attentively to the counsel that is propounded to you,
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2075
and you shall not doe this in vain, you shall not labour for no benefit;
and you shall not do this in vain, you shall not labour for no benefit;
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but those that so hear as to keep my Waies, shall not onely be obedient to me,
but those that so hear as to keep my Ways, shall not only be obedient to me,
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but receive a blessedness from me; for blessed are they that keep my waies. In the words themselves there are two passages to be observed:
but receive a blessedness from me; for blessed Are they that keep my ways. In the words themselves there Are two passages to be observed:
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First the duty that Wisdome calleth for; Now therefore hearken unto me, O yee children:
First the duty that Wisdom calls for; Now Therefore harken unto me, Oh ye children:
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Secondly the Argument whereby shee laboureth to draw the hearts of those unto whom she speaketh, to give entertainment to that she requireth, for blessed are they that keep my waies.
Secondly the Argument whereby she Laboureth to draw the hearts of those unto whom she speaks, to give entertainment to that she requires, for blessed Are they that keep my ways.
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In the duty it self, you have first the parties spoken to, Children. Secondly, the dutie that must be performed by these children. hearkning;
In the duty it self, you have First the parties spoken to, Children. Secondly, the duty that must be performed by these children. Harkening;
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Hearken. Thirdly, the partie that they must hearken unto, to mee, to Wisdome.Harken. Thirdly, the party that they must harken unto, to me, to Wisdom.
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Lastly, the strength or force of reason from whence all this followeth, implied in the first words, Now therefore; considering what counsell hath been administred to you, considering all the sevarall reasons propounded to perswade you, Now therefore, hearken unto me.
Lastly, the strength or force of reason from whence all this follows, implied in the First words, Now Therefore; considering what counsel hath been administered to you, considering all the sevarall Reasons propounded to persuade you, Now Therefore, harken unto me.
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Concerning the first of these, The Parties to whom Wisdome speaks, I shall not say any thing,
Concerning the First of these, The Parties to whom Wisdom speaks, I shall not say any thing,
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because I would hasten to that I most principally intend, being unwilling to be tedious, or hold you over long.
Because I would hasten to that I most principally intend, being unwilling to be tedious, or hold you over long.
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Let us come therefore to the second thing, the dutie that is required, and that is hearkning;
Let us come Therefore to the second thing, the duty that is required, and that is Harkening;
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and we will joyn with this for the quicker dispatch, the third passage in the Text;
and we will join with this for the quicker dispatch, the third passage in the Text;
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the Partie to whom they must hearken, unto me; Hearken unto me. And first, let me shew you what is to be understood here by hearkning.
the Party to whom they must harken, unto me; Harken unto me. And First, let me show you what is to be understood Here by Harkening.
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By hearkning, briefly you must understand these several particulars. The first is, a hearing with the ear.
By Harkening, briefly you must understand these several particulars. The First is, a hearing with the ear.
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The second is, a closing with the truth, by the understanding of that we hear,
The second is, a closing with the truth, by the understanding of that we hear,
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for look as the ear receiveth the sound, so the mind and understanding must apprehend the sense,
for look as the ear receives the found, so the mind and understanding must apprehend the sense,
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and assent to the truth of what is delivered. Thirdly, the memorie must retain and hold, that which the understanding hath received.
and assent to the truth of what is Delivered. Thirdly, the memory must retain and hold, that which the understanding hath received.
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The last and principall thing is, the stooping of the soul, and subjection of the heart, to that which is understood and remembred.
The last and principal thing is, the stooping of the soul, and subjection of the heart, to that which is understood and remembered.
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For then indeed according to the Phrase of the Spirit of God in Scripture, a man is said to hearken,
For then indeed according to the Phrase of the Spirit of God in Scripture, a man is said to harken,
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when the soul begineth to yeeld and subject it self, and to take the impression of that truth, which God is pleased to make known unto it,
when the soul beginneth to yield and Subject it self, and to take the impression of that truth, which God is pleased to make known unto it,
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and that is the meaning of the Phrase, 1 Kings 12.15. The Text saith there of Rehoboam, that when the ancient men came to counsell him, he hearkned not unto them;
and that is the meaning of the Phrase, 1 Kings 12.15. The Text Says there of Rehoboam, that when the ancient men Come to counsel him, he hearkened not unto them;
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as if it should be said, he heard them well enough, and he understood them well enough,
as if it should be said, he herd them well enough, and he understood them well enough,
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and he retained their counsel in his memory well enough, but his soul yeelded not to it, his heart imbraced not that counsel, he did not subject himself thereunto,
and he retained their counsel in his memory well enough, but his soul yielded not to it, his heart embraced not that counsel, he did not Subject himself thereunto,
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therefore the Text saith, He hearkned not to the counsell of the old men.
Therefore the Text Says, He hearkened not to the counsel of the old men.
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The like Phrase we have touching the sons of Eli, 1 Sam. 2.25 When their father spake to them after a cold fashion, the Text saith, They hearkned not unto the voice of their father.
The like Phrase we have touching the Sons of Eli, 1 Sam. 2.25 When their father spoke to them After a cold fashion, the Text Says, They hearkened not unto the voice of their father.
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They heard his words well enough, and understood what he said, but their souls stooped not, their hearts submitted not, they did not subject themselves, to take in the impression of the truth upon them,
They herd his words well enough, and understood what he said, but their Souls stooped not, their hearts submitted not, they did not Subject themselves, to take in the impression of the truth upon them,
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and to be framed to the wisdome of God revealed to them in the same.
and to be framed to the Wisdom of God revealed to them in the same.
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So that, my brethren, then a man is said to hearken, when his ear heareth the sound, his understanding closeth with the sense,
So that, my brothers, then a man is said to harken, when his ear hears the found, his understanding closeth with the sense,
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and his memorie retains it, and his heart cometh under it, stoopeth to it, yeelds up it self to the impression of the truths delivered, to be disposed of thereafter.
and his memory retains it, and his heart comes under it, stoopeth to it, yields up it self to the impression of the truths Delivered, to be disposed of thereafter.
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In brief therefore this is the meaning: A carefull attention to the word, that includes the three former;
In brief Therefore this is the meaning: A careful attention to the word, that includes the three former;
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and obedience and subjection of heart to the word thus attended to, comprized in the last.
and Obedience and subjection of heart to the word thus attended to, comprised in the last.
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Now for the party to be hearkned unto, that is, unto me. What is meant here by the word mee? If you have recourse to the beginning of this Chapter, you shall see it is Wisdom:
Now for the party to be hearkened unto, that is, unto me. What is meant Here by the word me? If you have recourse to the beginning of this Chapter, you shall see it is Wisdom:
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And by Wisdom here you are to understand the Lord Jesus Christ, so far as he hath pleased to reveal himself to us, either in the Word of God, or work of his grace.
And by Wisdom Here you Are to understand the Lord jesus christ, so Far as he hath pleased to reveal himself to us, either in the Word of God, or work of his grace.
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For Christ is here especially meant, but not Christ meerly or barely as God, nor Christ in the second person;
For christ is Here especially meant, but not christ merely or barely as God, nor christ in the second person;
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but so far as the Lord Jesus Christ, the wisdome of his Father, is pleased by the work of his grace, by the power of his Spirit, in the Ministory of the word, either written or preached, to reveal himself to us.
but so Far as the Lord jesus christ, the Wisdom of his Father, is pleased by the work of his grace, by the power of his Spirit, in the Ministory of the word, either written or preached, to reveal himself to us.
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So far he is said to be Wisdome. The words now are clear;
So Far he is said to be Wisdom. The words now Are clear;
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you see what is to be understood by hearkning, and who the par•ie is to whom we must hearken.
you see what is to be understood by Harkening, and who the par•ie is to whom we must harken.
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The Point then that ariseth from these two parts of the Text, thus joyned together in the Explication, is evident,
The Point then that arises from these two parts of the Text, thus joined together in the Explication, is evident,
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and it is to this effect, Namely, •hat
and it is to this Effect, Namely, •hat
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The voice of the Lord Jesus Christ ought onely to be attended to, and must be obeyed of all his faithfull servants. The voice of the Lord jesus christ ought only to be attended to, and must be obeyed of all his faithful Servants.
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I say, Of all his faithfull servants. The Lord Christ thinketh 〈 ◊ 〉 vain to speak to others;
I say, Of all his faithful Servants. The Lord christ Thinketh 〈 ◊ 〉 vain to speak to Others;
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therefore he addresseth himself onely to his children.
Therefore he Addresseth himself only to his children.
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These are they that must attend and obey his voice, whatsoever he shall be pleased to reveal unto them, they must submit themselves unto it,
These Are they that must attend and obey his voice, whatsoever he shall be pleased to reveal unto them, they must submit themselves unto it,
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and that before and above all others in the world. The Point is clear and evident.
and that before and above all Others in the world. The Point is clear and evident.
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You see it is the main purpose and intent of Christ in this place, and therefore hee calleth for audience, he desireth to gain acceptance at the hands of men:
You see it is the main purpose and intent of christ in this place, and Therefore he calls for audience, he Desires to gain acceptance At the hands of men:
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As if he should say in other terms, Lay by all other advice, onely hearken unto me my children;
As if he should say in other terms, Lay by all other Advice, only harken unto me my children;
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let corrupt counsell, carnall advice, the sinfull delusions of all ungodly persons in the world, let them all passe, onely hear and hearken unto me, entertain and unbrace my counsell, submit your hearts to my instructions.
let corrupt counsel, carnal Advice, the sinful delusions of all ungodly Persons in the world, let them all pass, only hear and harken unto me, entertain and unbrace my counsel, submit your hearts to my instructions.
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And not onely Christ requires this of his children in this place, under the name of Wisdome;
And not only christ requires this of his children in this place, under the name of Wisdom;
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but it is the injunction of God himself, and that from heaven;
but it is the injunction of God himself, and that from heaven;
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it is such a truth, and of so great importance, that God himself from heaven makes it known,
it is such a truth, and of so great importance, that God himself from heaven makes it known,
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and giveth it in speciall charge to all the sons of men, Matth. 17.5.
and gives it in special charge to all the Sons of men, Matthew 17.5.
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When Christ was transfigured in the Mount, There came a voice out of the cloud, which said, This is my beloved son in whom I am well pleased, hear ye him.
When christ was transfigured in the Mount, There Come a voice out of the cloud, which said, This is my Beloved son in whom I am well pleased, hear you him.
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Mark, there came a voice out of the cloud;
Mark, there Come a voice out of the cloud;
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It is not onely the voice of man that perswades you, a•d enjoyns you to give audience to the Lord Jesus,
It is not only the voice of man that persuades you, a•d enjoins you to give audience to the Lord jesus,
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but God himself, and that from heaven, and that in mediately with his own mouth, layeth this upon us as a dutie that we are to perform, that we should hear his Son, that is, hear him above all, more then all,
but God himself, and that from heaven, and that in mediately with his own Mouth, Layeth this upon us as a duty that we Are to perform, that we should hear his Son, that is, hear him above all, more then all,
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nay, hear him onely, and none but him. It is that also which Christ himself calleth for, Mat. 11.29. Learn of me, for I am meek and lowly in heart:
nay, hear him only, and none but him. It is that also which christ himself calls for, Mathew 11.29. Learn of me, for I am meek and lowly in heart:
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As if he should say, There are many masters and teachers in the world, but leave all the rest,
As if he should say, There Are many Masters and Teachers in the world, but leave all the rest,
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and come hither, and learn of me, for I am &c. Yea, it is not onely the charge of God,
and come hither, and Learn of me, for I am etc. Yea, it is not only the charge of God,
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and command of Christ, but it hath been, and is the generall resolution of the Saints of God from day to day. Mic. 4.2.
and command of christ, but it hath been, and is the general resolution of the Saints of God from day to day. Mic. 4.2.
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all the people joyned hand in hand as it were, Come (say they) and let us go up to the mountain of the Lord,
all the people joined hand in hand as it were, Come (say they) and let us go up to the mountain of the Lord,
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and to the house of the God of Jacob, and he will teach us of his waies,
and to the house of the God of Jacob, and he will teach us of his ways,
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and we will walk in his paths:
and we will walk in his paths:
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for the Law shall go forth of Zion, and the word of the Lord from Jerusalem. for the Law shall go forth of Zion, and the word of the Lord from Jerusalem.
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As if they should have said, Because from Zion cometh the Law, because at Jerusalem the word of God is taught and revealed,
As if they should have said, Because from Zion comes the Law, Because At Jerusalem the word of God is taught and revealed,
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therefore it is high time for us to go thither;
Therefore it is high time for us to go thither;
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come let us goe, let us wait upon God there, he will teach us of his waies, and what remaineth? we will walk in his paths, we will stoop unto the truth delivered, we will submit our selves to it,
come let us go, let us wait upon God there, he will teach us of his ways, and what remains? we will walk in his paths, we will stoop unto the truth Delivered, we will submit our selves to it,
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and conform our hearts and lives to the will of God revealed to us from thence.
and conform our hearts and lives to the will of God revealed to us from thence.
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And you shall observe the holy Prophet David, as though there had been no Temple, no Priest, no Teacher besides,
And you shall observe the holy Prophet David, as though there had been no Temple, no Priest, no Teacher beside,
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how his good soul is still breathing upward in many passages of the 119. Psalm, Lord teach me, Lord quicken mee, Lord give understanding to thy servant, &c. He repaireth ma•nly and chiefly to the Lord for guidance and direction.
how his good soul is still breathing upward in many passages of the 119. Psalm, Lord teach me, Lord quicken me, Lord give understanding to thy servant, etc. He repaireth ma•nly and chiefly to the Lord for guidance and direction.
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Enough for the proof of the point.
Enough for the proof of the point.
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But a man may aske, after what manner must I hearken? Hearkning I told you implyeth attention and obedience, therefore you may remember, that I put them both together in the Doctrine, that it was our duty, both to attend to the voice of Christ,
But a man may ask, After what manner must I harken? Harkening I told you Implies attention and Obedience, Therefore you may Remember, that I put them both together in the Doctrine, that it was our duty, both to attend to the voice of christ,
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and to yeeld obedience unto it.
and to yield Obedience unto it.
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But how must I doe this? For the opening hereof give me leave to discover unto you three particulars, which are specially to be considered,
But how must I do this? For the opening hereof give me leave to discover unto you three particulars, which Are specially to be considered,
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and are required of every soule that would make conscience of discharging this duty.
and Are required of every soul that would make conscience of discharging this duty.
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First of all, we are then said to hearken to the voice of Christ as we should doe,
First of all, we Are then said to harken to the voice of christ as we should do,
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when we first seek to him, and depend wholly and onely upon him for direction.
when we First seek to him, and depend wholly and only upon him for direction.
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I doe not say, but we may use all good meanes and helpes that God shall please to put in our hands:
I do not say, but we may use all good means and helps that God shall please to put in our hands:
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But this I say, howsoever we may use other meanes, yet we must depend upon no other but the Lord Jesus:
But this I say, howsoever we may use other means, yet we must depend upon no other but the Lord jesus:
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first of all have recourse unto him, and withall resolve, that he onely shall cast the scale, that his direction shall onely stand with us, in whatsoever case it is we desire counsell.
First of all have recourse unto him, and withal resolve, that he only shall cast the scale, that his direction shall only stand with us, in whatsoever case it is we desire counsel.
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And then the soule is said indeed to depend upon Christ for direction, when it doth acknowledge a kind of soveraignty in him,
And then the soul is said indeed to depend upon christ for direction, when it does acknowledge a kind of sovereignty in him,
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and also an all-sufficiency to direct a man:
and also an All-sufficiency to Direct a man:
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so that howsoever we sometimes heare the counsell of others, and hearken to the voyce of the Minister and of private friends,
so that howsoever we sometime hear the counsel of Others, and harken to the voice of the Minister and of private Friends,
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yet we ever use them, but as means to bring us to Christ, and to reveale his counsell unto us:
yet we ever use them, but as means to bring us to christ, and to reveal his counsel unto us:
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and there being diversity of opinions, and variety of judgements in many matters of Religion,
and there being diversity of opinions, and variety of Judgments in many matters of Religion,
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and that amongst godly and learned men, yet in all points, that which mainly casteth the scales with us, is not the learning or holinesse of this,
and that among godly and learned men, yet in all points, that which mainly Cast the scales with us, is not the learning or holiness of this,
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or that man, but the so veraignty and authority of Christ, what he saith, what his mind and his judgement is,
or that man, but the so veraignty and Authority of christ, what he Says, what his mind and his judgement is,
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and what he would have us to doe, This is the depending of the soule upon Christ.
and what he would have us to do, This is the depending of the soul upon christ.
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You shall observe in the Old Testament, how this course was ever taken up by the Saints in any matter of difficulty,
You shall observe in the Old Testament, how this course was ever taken up by the Saints in any matter of difficulty,
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how they had alwayes recourse to the counsell of God, and made their repair to his mouth.
how they had always recourse to the counsel of God, and made their repair to his Mouth.
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We may read how often David did this, 1 Sam. 23. When the matter was in much question,
We may read how often David did this, 1 Sam. 23. When the matter was in much question,
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and he in a great straight, and every one gave in their severall opinions, he went and enquired of the Lord, saying, Shall I goe and smite these Philistines? verse 2. And when the Lord bad him goe,
and he in a great straight, and every one gave in their several opinions, he went and inquired of the Lord, saying, Shall I go and smite these philistines? verse 2. And when the Lord bade him go,
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and his followers were utterly against it, he enquired yet again, verse 4. and in the conclusion the counsell of the Lord bore the sway with him,
and his followers were utterly against it, he inquired yet again, verse 4. and in the conclusion the counsel of the Lord boar the sway with him,
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though in the judgement of flesh and blood it seemed the worse.
though in the judgement of Flesh and blood it seemed the Worse.
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So again, verse 11. Will the men of Keilah deliver me up into the hands of Saul? will Saul come down? &c. So Psal. 85. when he had long pleaded with God,
So again, verse 11. Will the men of Keilah deliver me up into the hands of Saul? will Saul come down? etc. So Psalm 85. when he had long pleaded with God,
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as it were, in the time of Extremity, see whither he had recourse at the last,
as it were, in the time of Extremity, see whither he had recourse At the last,
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and upon what he setled himselfe: verse 8. he resolveth upon this, I will hear what God the Lord will speak;
and upon what he settled himself: verse 8. he resolves upon this, I will hear what God the Lord will speak;
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that is, I will not eye meanes, nor look upon any mens opinions, but I will hear what the Lord will say.
that is, I will not eye means, nor look upon any men's opinions, but I will hear what the Lord will say.
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My brethren, this is the course that every one of us must take, if ever we purpose to hearken to the Lord in a right manner;
My brothers, this is the course that every one of us must take, if ever we purpose to harken to the Lord in a right manner;
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we must upon all occasions, in all doubts and questions, have recourse to him, and labour to captivate our judgements to that truth, that shall be delivered to us from him,
we must upon all occasions, in all doubts and questions, have recourse to him, and labour to captivate our Judgments to that truth, that shall be Delivered to us from him,
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as knowing all other directions are good, onely so farre as they are squared by that standard.
as knowing all other directions Are good, only so Far as they Are squared by that standard.
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Look as men doe in their Law matter;
Look as men do in their Law matter;
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If one have a sute depending in an inferiour Court, and cannot meet with satisfaction there, according to the state of his cause, he appealeth to a higher Court,
If one have a suit depending in an inferior Court, and cannot meet with satisfaction there, according to the state of his cause, he appealeth to a higher Court,
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and there standeth at the judgement of the cheif Judge: so ought it to be with us in all spirituall doubts and difficulties;
and there Stands At the judgement of the chief Judge: so ought it to be with us in all spiritual doubts and difficulties;
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we must appeale from the conceits and counsels of men to the authority of Christ.
we must appeal from the conceits and Counsels of men to the Authority of christ.
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This is a point that is grosly mistaken, and the contrary professed, and maintained in popery:
This is a point that is grossly mistaken, and the contrary professed, and maintained in popery:
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But I shall not meddle with that at this time.
But I shall not meddle with that At this time.
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This is the first rule, so to repair to Christ, as wholly to depend upon him for direction. But marke this;
This is the First Rule, so to repair to christ, as wholly to depend upon him for direction. But mark this;
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we must repaire to him in the first place, and not suffer our judgement to be forestalled with former counsels;
we must repair to him in the First place, and not suffer our judgement to be forestalled with former Counsels;
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but first, while the minde lyeth equally and indifferently disposed, then set the word step in,
but First, while the mind lies equally and indifferently disposed, then Set the word step in,
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then let us repaire to Christ for guidance in the cause.
then let us repair to christ for guidance in the cause.
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The contrary is a great hinderance to the effectuall passage of the Word of God into the hearts and soules of men,
The contrary is a great hindrance to the effectual passage of the Word of God into the hearts and Souls of men,
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and the world may easily observe it.
and the world may Easily observe it.
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For look what points men have drunk in, or what customes they have entertained, they keep and retain them,
For look what points men have drunk in, or what customs they have entertained, they keep and retain them,
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and there is no speaking against them; their hearts are forestalled against the truth, and possest with other principles or carnall customes,
and there is no speaking against them; their hearts Are forestalled against the truth, and possessed with other principles or carnal customs,
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and therefore the word of God takes no place in them.
and Therefore the word of God Takes no place in them.
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The second thing, we are to take notice of, concerning the manner of our hearkning to the voyce of Christ, is this;
The second thing, we Are to take notice of, Concerning the manner of our Harkening to the voice of christ, is this;
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As the soule must first seek unto Christ, and depend upon him for direction, so in the next place, the heart must settle it selfe upon the truth revealed,
As the soul must First seek unto christ, and depend upon him for direction, so in the next place, the heart must settle it self upon the truth revealed,
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and quiet it selfe in the manifestation of that direction, that God hath been pleased to make known unto it.
and quiet it self in the manifestation of that direction, that God hath been pleased to make known unto it.
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We must not listen and hearken to any of those delusions and silly devises, wherewith Satan, by the ministery of his instruments, laboureth to draw us from the truth;
We must not listen and harken to any of those delusions and silly devises, wherewith Satan, by the Ministry of his Instruments, Laboureth to draw us from the truth;
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but our minds being enlightned, the counfell of God being made known unto us, we ought to take up our rest and standing there, settle there;
but our minds being enlightened, the counfell of God being made known unto us, we ought to take up our rest and standing there, settle there;
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let heaven and earth move, but stirre not a foot from that truth God hath made known to us.
let heaven and earth move, but stir not a foot from that truth God hath made known to us.
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It was great folly in that good Prophet, 1 Kings 13. to doe otherwise, and he suffered for it.
It was great folly in that good Prophet, 1 Kings 13. to doe otherwise, and he suffered for it.
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He was sent on a message against Jeroboam, and the Altar at Bethel, and was charged by the Word of the Lord;
He was sent on a message against Jeroboam, and the Altar At Bethel, and was charged by the Word of the Lord;
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nor to eat bread, nor drinke water in that place, nor turn again by the same way that he came:
nor to eat bred, nor drink water in that place, nor turn again by the same Way that he Come:
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and accordingly he refused divers offers, and withstood su•dry perswasions to the contrary.
and accordingly he refused diverse offers, and withstood su•dry persuasions to the contrary.
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But at length there came an old Prophet to him, as subtill as ancient, and he takes upon him to perswade him to return back to eat,
But At length there Come an old Prophet to him, as subtle as ancient, and he Takes upon him to persuade him to return back to eat,
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and drink, and to refresh himselfe: and he pleadeth;
and drink, and to refresh himself: and he pleads;
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I am a Prophet as well as thou, and an Angell spake unto me by the word of the Lord, and charged me to reveal to thee, that thou shouldst come home with me,I am a Prophet as well as thou, and an Angel spoke unto me by the word of the Lord, and charged me to reveal to thee, that thou Shouldst come home with me,
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though with no body else? Hereupon the young Prophet yeelded to him, and went back with him,
though with no body Else? Hereupon the young Prophet yielded to him, and went back with him,
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and eat bread in his house, and drank water: wherefore the Lord flew him. My brethren take heed of this:
and eat bred in his house, and drank water: Wherefore the Lord flew him. My brothers take heed of this:
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The Prophet had a plain charge, the will of the Lord was openly revealed to him;
The Prophet had a plain charge, the will of the Lord was openly revealed to him;
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he gave him an express command to denounce the sentence against Jeroboams Altar at Bethel, and that he should not stay to eat or drink in that place;
he gave him an express command to denounce the sentence against Jeroboams Altar At Bethel, and that he should not stay to eat or drink in that place;
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when the word of the Lord is so clear, if an Angell from heaven should come and teach otherwise, let him be accursed, saith the Apostle.
when the word of the Lord is so clear, if an Angel from heaven should come and teach otherwise, let him be accursed, Says the Apostle.
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So in ought to be with every Christian:
So in ought to be with every Christian:
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when once the truth is clearly revealed unto us, and our mindes truly inlightned with the knowledge of Gods will;
when once the truth is clearly revealed unto us, and our minds truly enlightened with the knowledge of God's will;
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we must resolve not to hearken to any perswasions to the contrary, though they be backed with never so many shews of Religion or learning.
we must resolve not to harken to any persuasions to the contrary, though they be backed with never so many shows of Religion or learning.
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But a question here may be demanded;
But a question Here may be demanded;
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shall not a man be willing to heare better counsell happily then his own? Must he heare nothing at all against such an opinion,
shall not a man be willing to hear better counsel happily then his own? Must he hear nothing At all against such an opinion,
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or practise, as he conceives to be grounded upon divine truth, and which he hath been taught by those teachers he hath depended upon? Who knoweth not that a man may easily be deceived,
or practise, as he conceives to be grounded upon divine truth, and which he hath been taught by those Teachers he hath depended upon? Who Knoweth not that a man may Easily be deceived,
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and mistake the sense of Gods Spirit in the word; so as to imbrace errour instead of truth?
and mistake the sense of God's Spirit in the word; so as to embrace error instead of truth?
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My brethren, by the cunning subtilty of the enemy, this conceit hath crept into the mind of all Heretiques, that look what they once drink in, they must ever retain it as a principle,
My brothers, by the cunning subtlety of the enemy, this conceit hath crept into the mind of all Heretics, that look what they once drink in, they must ever retain it as a principle,
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and never think of removing, or unsetling from it. This is an hook, whereby the Devill holdeth multitudes of men in falsehood and errour,
and never think of removing, or unsettling from it. This is an hook, whereby the devil holds Multitudes of men in falsehood and error,
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and in wicked courses, They will heare nothing against that which formerly they have imbraced, and been perswaded unto by those they depend upon.
and in wicked courses, They will hear nothing against that which formerly they have embraced, and been persuaded unto by those they depend upon.
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This policie the Devill useth in Popery, and amongst the Familists, and Anabaptists, teaching them to resolve to hold whatsoever they have received, either from themselves or others.
This policy the devil uses in Popery, and among the Familists, and Anabaptists, teaching them to resolve to hold whatsoever they have received, either from themselves or Others.
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And here, I say, it is sinfull for a man to resolve to heare no counsell at all against his opinion. But neverthelesse, this I say;
And Here, I say, it is sinful for a man to resolve to hear no counsel At all against his opinion. But nevertheless, this I say;
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When a man is perswaded, that the opinion, or course he takes up is such, as God himselfe hath been pleased to make known unto him out of his Word;
When a man is persuaded, that the opinion, or course he Takes up is such, as God himself hath been pleased to make known unto him out of his Word;
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he is to receive nothing against this, but meerly out of the Word:
he is to receive nothing against this, but merely out of the Word:
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let nothing unsettle our judgement in a plain and revealed truth, but onely hold to that:
let nothing unsettle our judgement in a plain and revealed truth, but only hold to that:
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As I have been settled by the truth, so if ever I change my opinion, the truth is that which shall reform me;
As I have been settled by the truth, so if ever I change my opinion, the truth is that which shall reform me;
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all the counsell I take up, and all the opinions I hold, shall be such as the Word of God shall reveal to mee.
all the counsel I take up, and all the opinions I hold, shall be such as the Word of God shall reveal to me.
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And because my minde may be weak, and my understanding frail, and not able to see the sense of the spirit,
And Because my mind may be weak, and my understanding frail, and not able to see the sense of the Spirit,
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therefore I will hear nothing against a good course, but onely out of the Word.
Therefore I will hear nothing against a good course, but only out of the Word.
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If my opinion and my course be such as I am perswaded is the truth revealed out of the word, howsoever I may be deluded,
If my opinion and my course be such as I am persuaded is the truth revealed out of the word, howsoever I may be deluded,
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yet this I will attribute to the Word of God; no opinion, no authoritie of any other shall carry the truth from me;
yet this I will attribute to the Word of God; no opinion, no Authority of any other shall carry the truth from me;
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but the word shall reform me, as the word hath perswadad me, and as the word hath revealed to me.
but the word shall reform me, as the word hath perswadad me, and as the word hath revealed to me.
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This you shall observe to be the counsell of God in severall places of Scripture: Mark what the Apostle saith to the Philippians, Phil. 1.27. he desireth this at their hands, that they would stand fast in one spirit, with one minde, in the truth revealed;
This you shall observe to be the counsel of God in several places of Scripture: Mark what the Apostle Says to the Philippians, Philip 1.27. he Desires this At their hands, that they would stand fast in one Spirit, with one mind, in the truth revealed;
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and to the Colossians, Col. 1.23.
and to the colossians, Col. 1.23.
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Continue (saith he) in the faith, grounded and setled, and be not moved away from the hope of the Gospel, which you have heard, Continue (Says he) in the faith, grounded and settled, and be not moved away from the hope of the Gospel, which you have herd,
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and which was preached unto you: and which was preached unto you:
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As if he should say, If you have received that satisfaction from the word of God, that you are convinced that it is the word of God,
As if he should say, If you have received that satisfaction from the word of God, that you Are convinced that it is the word of God,
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and that the course you take is grounded upon it, be not moved, but stand fast in that truth received. This is the second thing.
and that the course you take is grounded upon it, be not moved, but stand fast in that truth received. This is the second thing.
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The third and last thing, which concerneth the manner of our hearkning to the voice of Christ, is this:
The third and last thing, which concerns the manner of our Harkening to the voice of christ, is this:
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When thus the soul is perswaded of the will of God revealed, and when the heart setleth it self upon it,
When thus the soul is persuaded of the will of God revealed, and when the heart settleth it self upon it,
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and hears nothing against the good pleasure of the Lord thus manifested, then in the last place the soul must yeeld obedience therunto, not alone in doing the thing God commandeth,
and hears nothing against the good pleasure of the Lord thus manifested, then in the last place the soul must yield Obedience thereunto, not alone in doing the thing God commands,
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but in doing the will of God in so doing.
but in doing the will of God in so doing.
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Mark, not alone, I say, performing what God requireth of us, but to be carried to the performance of the dutie meerly because God requireth it.
Mark, not alone, I say, performing what God requires of us, but to be carried to the performance of the duty merely Because God requires it.
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For these you must observe are two distinct things and of great difference.
For these you must observe Are two distinct things and of great difference.
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A man may doe the thing which God commandeth, and yet notwithstanding never doe Gods will but his own.
A man may do the thing which God commands, and yet notwithstanding never do God's will but his own.
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Many a man cometh to Church and there hears, and understands, and remembers, and doth the things that God would have him doe,
Many a man comes to Church and there hears, and understands, and remembers, and does the things that God would have him do,
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and yet in the mean time doth not at all the will of God;
and yet in the mean time does not At all the will of God;
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for he doth not therefore go to Church because God requireth it, but partly either because custome,
for he does not Therefore go to Church Because God requires it, but partly either Because custom,
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or shame, or the Law, or somewhat else forceth him to it.
or shame, or the Law, or somewhat Else forceth him to it.
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Here therefore is the main pitch of our obedience, not alone to perform what is the good pleasure of God,
Here Therefore is the main pitch of our Obedience, not alone to perform what is the good pleasure of God,
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but to let the will of God be the first mover of our souls, in the discharging of that service he calleth for at our hands, to doe what we doe,
but to let the will of God be the First mover of our Souls, in the discharging of that service he calls for At our hands, to do what we do,
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because it is the will of God we should doe it; to perform what he requires in obedience to him, because he requires it.
Because it is the will of God we should do it; to perform what he requires in Obedience to him, Because he requires it.
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Our Saviour Christ putteth these together in his prayer to his Father, Luke 22.42.
Our Saviour christ putteth these together in his prayer to his Father, Lycia 22.42.
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If thou be willing (saith he) remove this Cup from me, nevertheless, not my will, but thine be done. If thou be willing (Says he) remove this Cup from me, nevertheless, not my will, but thine be done.
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He saith not that he will do the thing that God requireth, but he will doe the will of God in it, the will of God should be the carrier and mover of him to take upon him the great work of redemption.
He Says not that he will do the thing that God requires, but he will do the will of God in it, the will of God should be the carrier and mover of him to take upon him the great work of redemption.
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So should it be with us in every thing we doe: It is not my will that moveth me, but the will of God;
So should it be with us in every thing we do: It is not my will that moves me, but the will of God;
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it is not my pleasure that provokes me to this service, but the pleasure of God.
it is not my pleasure that provokes me to this service, but the pleasure of God.
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This is the third thing requisite in our manner of hearkning to the voice of Christ.
This is the third thing requisite in our manner of Harkening to the voice of christ.
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And this may be sufficient for the explication of the point. Onely let me adde one thing more:
And this may be sufficient for the explication of the point. Only let me add one thing more:
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Hence it followeth clearly, That he that doth the will of God, because God requireth it, will obey all the good pleasure of the Lord:
Hence it follows clearly, That he that does the will of God, Because God requires it, will obey all the good pleasure of the Lord:
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Hee will obey him in every thing, as well as in one thing, in the hardest command,
He will obey him in every thing, as well as in one thing, in the Hardest command,
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as well as in that which is more easie, in that which most crosseth his nature,
as well as in that which is more easy, in that which most Crosseth his nature,
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as well as in that which is more suteable thereunto.
as well as in that which is more suitable thereunto.
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This indeed is that which makes a Christian constant in his walking with God, notwithstanding all those difficulties and discouragements he meets withall;
This indeed is that which makes a Christian constant in his walking with God, notwithstanding all those difficulties and discouragements he meets withal;
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when as others are fain to baulk many things which are required of them to perform.
when as Others Are fain to balk many things which Are required of them to perform.
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For (my brethren) if a man onely take up the practise of such matters in Religion,
For (my brothers) if a man only take up the practice of such matters in Religion,
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as sute with his own humour, or ease, or profit, or the like; when those fail, his performance of the 〈 ◊ 〉 faileth also:
as suit with his own humour, or ease, or profit, or the like; when those fail, his performance of the 〈 ◊ 〉 Faileth also:
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if there be no other motive to carrie him along in the service of God,
if there be no other motive to carry him along in the service of God,
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but these outward and carnall considerations, when they are gone, his service of God is gone also:
but these outward and carnal considerations, when they Are gone, his service of God is gone also:
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And therefore we find by experience, that many men can be content to give us the hearing, they will come to Church,
And Therefore we find by experience, that many men can be content to give us the hearing, they will come to Church,
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and attend to the word of God;
and attend to the word of God;
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but they will take up no more, they will be tyed to the performance of no dutie,
but they will take up no more, they will be tied to the performance of no duty,
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further then it standeth with their own occasions, and suteth with their own sinfull dispositions.
further then it Stands with their own occasions, and suits with their own sinful dispositions.
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But now hee that is carried along in all his services by the will of God,
But now he that is carried along in all his services by the will of God,
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if that be the principall mover of him in all his performances;
if that be the principal mover of him in all his performances;
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then when ever that will is revealed, let it bee what it will bee, let it crosse him never so much,
then when ever that will is revealed, let it be what it will be, let it cross him never so much,
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or be never so contrary to his disposition, yet he is the same in every thing, that he is in one thing.
or be never so contrary to his disposition, yet he is the same in every thing, that he is in one thing.
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This is that which is said Acts 3.22. For Moses truly said unto the Fathers, A Prophet shall the Lord your God raise up unto you like unto me, him shall you hear in all things whatsoever hee shall say unto you.
This is that which is said Acts 3.22. For Moses truly said unto the Father's, A Prophet shall the Lord your God raise up unto you like unto me, him shall you hear in all things whatsoever he shall say unto you.
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Mark, him shall you hear in all things;
Mark, him shall you hear in all things;
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that is, Whatsoever he shall make known unto you to bee the will of God, to that you shall yeeld obedience.
that is, Whatsoever he shall make known unto you to be the will of God, to that you shall yield Obedience.
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And this is a necessary consequent of the former:
And this is a necessary consequent of the former:
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For if the will of God be the first mover of the soul to every performance,
For if the will of God be the First mover of the soul to every performance,
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then being at any time revealed, it casteth the ballance, and commands the soul willingly to yeeld to what God requireth in every thing.
then being At any time revealed, it Cast the balance, and commands the soul willingly to yield to what God requires in every thing.
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Thus much shall serve for the clearing of the Point.
Thus much shall serve for the clearing of the Point.
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The substance of all that I have said is thus much, namely, That the voice of the Lord Jesus Christ must be so alone hearkned to and obeyed, that first of all we must seek to him,
The substance of all that I have said is thus much, namely, That the voice of the Lord jesus christ must be so alone hearkened to and obeyed, that First of all we must seek to him,
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and depend onely and wholly upon him for direction:
and depend only and wholly upon him for direction:
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Secondly, that we must settle our hearts and judgements upon that truth that is by him revealed unto us:
Secondly, that we must settle our hearts and Judgments upon that truth that is by him revealed unto us:
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And lastly, that wee must be moved to the performance of every dutie, because God requires it;
And lastly, that we must be moved to the performance of every duty, Because God requires it;
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and consequently, that our obedience bee universall, that we hear him in all things.
and consequently, that our Obedience be universal, that we hear him in all things.
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Now a Question may be here propounded, How shall a man hear the voice of Christ? Indeed (happily may a carnall man say) if the Lord Christ would reveal himself to us immediately,
Now a Question may be Here propounded, How shall a man hear the voice of christ? Indeed (happily may a carnal man say) if the Lord christ would reveal himself to us immediately,
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and his word were made known to us by himself, we would presently yeeld obedience thereunto without any contradiction.
and his word were made known to us by himself, we would presently yield Obedience thereunto without any contradiction.
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How shall a man therefore know when the voice of Christ is made known?
How shall a man Therefore know when the voice of christ is made known?
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I answer briefly, the voice of the Lord Jesus Christ is made known to us two waies:
I answer briefly, the voice of the Lord jesus christ is made known to us two ways:
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First, the word of God in the Scripture ever hath the voice of Christ in it:
First, the word of God in the Scripture ever hath the voice of christ in it:
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Whatsoever the word speaks, the Lord himself speaks. The Apostle Rom. 3.2. saith, that unto the Jewes were committed the Oracles of God.
Whatsoever the word speaks, the Lord himself speaks. The Apostle Rom. 3.2. Says, that unto the Jews were committed the Oracles of God.
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What were those Oracles of God? Nothing but the Scriptures.
What were those Oracles of God? Nothing but the Scriptures.
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So that this everlasting truth, this word of God rightly understood, and truly conceived, alwaies carrieth the voice of Jesus Christ with it.
So that this everlasting truth, this word of God rightly understood, and truly conceived, always Carrieth the voice of jesus christ with it.
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And therefore Saint Peter speaking of the Scriptures in generall, 2 Pet. 1.21. saith, that those holy men of God, that were the Penmen thereof, spake as they were moved or inspired by the Holy Ghost; thereby intimating unto us, that the Scriptures are the very inspirations of God, the very breath (as one may say) of the the Holy Ghost:
And Therefore Saint Peter speaking of the Scriptures in general, 2 Pet. 1.21. Says, that those holy men of God, that were the Penmen thereof, spoke as they were moved or inspired by the Holy Ghost; thereby intimating unto us, that the Scriptures Are the very inspirations of God, the very breath (as one may say) of the the Holy Ghost:
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So that look whatsoever it is that the Scriptures make known to us, God from heaven hath spoken it,
So that look whatsoever it is that the Scriptures make known to us, God from heaven hath spoken it,
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even as truly, and as really, as though he had spoken it immediately; What the word saith, God himself saith.
even as truly, and as really, as though he had spoken it immediately; What the word Says, God himself Says.
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Secondly, Whatsoever any faithfull Minister shall speak out of the Word, that is also the voice of Christ.
Secondly, Whatsoever any faithful Minister shall speak out of the Word, that is also the voice of christ.
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The Texts are many that are to this purpose: Give me leave to touch but one or two of them, 2 Cor. 1•. 3.
The Texts Are many that Are to this purpose: Give me leave to touch but one or two of them, 2 Cor. 1•. 3.
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Ye seek a proof, saith the Apostle, of Christ speaking in me, which to you-wards is not weak, but is mightie in you: You seek a proof, Says the Apostle, of christ speaking in me, which to youwards is not weak, but is mighty in you:
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Implying, that whatsoever is spoken out of the word of God, what truth soever is delivered to us by the mouth of his Ministers, agreeable to the word, Christ himself speaks in them.
Implying, that whatsoever is spoken out of the word of God, what truth soever is Delivered to us by the Mouth of his Ministers, agreeable to the word, christ himself speaks in them.
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Therefore our Saviour is plain, Luke 10.16. He that heareth you, heareth me; and he that despiseth you, despiseth me;
Therefore our Saviour is plain, Lycia 10.16. He that hears you, hears me; and he that despises you, despises me;
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and he that despiseth me, despiseth him that sent me. That which the Ministers of God speak, the God of Heaven himselfe speakes:and he that despises me, despises him that sent me. That which the Ministers of God speak, the God of Heaven himself speaks:
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and they that despise their ministry, the God of Heaven will require it, even as if he himselfe should speak from Heaven,
and they that despise their Ministry, the God of Heaven will require it, even as if he himself should speak from Heaven,
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and men should reject his words.
and men should reject his words.
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The Apostle Peter saith, that the Lord Jesus, by the power of his Spirit, went and preached in the time of Noah to the Spirits that are now in Hell, 1 Pet. 3.29.
The Apostle Peter Says, that the Lord jesus, by the power of his Spirit, went and preached in the time of Noah to the Spirits that Are now in Hell, 1 Pet. 3.29.
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to those people that were disobedient before the floud, to whom Noah preached partly by his practise,
to those people that were disobedient before the flood, to whom Noah preached partly by his practice,
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and partly by his directions, Christ himselfe spake, even by that Spirit whereby he quickneth all things.
and partly by his directions, christ himself spoke, even by that Spirit whereby he Quickeneth all things.
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So then the point is evident.
So then the point is evident.
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But what reason is there, that a man should stoop to the voyce and command of Christ?
But what reason is there, that a man should stoop to the voice and command of christ?
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In a word, first, He that alone hath command over us, and right to require service at our hands, him onely we ought to obey:
In a word, First, He that alone hath command over us, and right to require service At our hands, him only we ought to obey:
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Now Christ alone is our Lord, and we are his servants.
Now christ alone is our Lord, and we Are his Servants.
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Eli joyneth these together in his direction to Samuel, 1 Sam. 3 9. Thou shalt say, saith he, Speak Lord, for thy Servant heareth. Eli Joineth these together in his direction to Samuel, 1 Sam. 3 9. Thou shalt say, Says he, Speak Lord, for thy Servant hears.
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If Christ alone therefore be our Lord, whom else should we hear? unto whom else should we attend, and yeeld obedience?
If christ alone Therefore be our Lord, whom Else should we hear? unto whom Else should we attend, and yield Obedience?
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Secondly, The direction of Christ is the surest and safest: look what counsell the Lord Jesus giveth, we may build upon it.
Secondly, The direction of christ is the Surest and Safest: look what counsel the Lord jesus gives, we may built upon it.
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As for others, some are ignorant, and know not how to teach; some negligent and idle, and will not teach;
As for Others, Some Are ignorant, and know not how to teach; Some negligent and idle, and will not teach;
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some corrupt in their judgement, and may infect us:
Some corrupt in their judgement, and may infect us:
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But Christ, being Knowledge it selfe, and Truth it selfe, neither can, nor will deceive us:
But christ, being Knowledge it self, and Truth it self, neither can, nor will deceive us:
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Therefore whatsoever the Lord Christ shall make known, we may rest upon it;
Therefore whatsoever the Lord christ shall make known, we may rest upon it;
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and whatsoever course we take up upon his directions, we may undoubtedly perswade our selvts, that it shall goe well with us in the issue.
and whatsoever course we take up upon his directions, we may undoubtedly persuade our selvts, that it shall go well with us in the issue.
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Our Saviour joyneth the same reason to his exhortation, Mat. 11.29. Learn of me, for I am meek and lowly in heart:
Our Saviour Joineth the same reason to his exhortation, Mathew 11.29. Learn of me, for I am meek and lowly in heart:
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What then? And yee shall find rest unto your soules:
What then? And ye shall find rest unto your Souls:
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as if he should say, The counsels and directions that men give, they doe not, they will not, they cannot give a man any rest:
as if he should say, The Counsels and directions that men give, they do not, they will not, they cannot give a man any rest:
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but the counsell that I give, and those directions that I reveale unto you out of my word, what ever soule imbraceth them, what ever heart entertaineth them, shall find rest and comfort to it selfe for ever.
but the counsel that I give, and those directions that I reveal unto you out of my word, what ever soul Embraceth them, what ever heart entertaineth them, shall find rest and Comfort to it self for ever.
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Let us perswade our selves, that whatsoever the Lord speakes will not saile us; there is none that trusts upon him, that even shall be ashamed:
Let us persuade our selves, that whatsoever the Lord speaks will not sail us; there is none that trusts upon him, that even shall be ashamed:
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his counsell is seasonable, and will be profitable to us, if it be blessed of God.
his counsel is seasonable, and will be profitable to us, if it be blessed of God.
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Thirdly, Christ onely is able to teach us:
Thirdly, christ only is able to teach us:
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Man may teach the care, but the Lord onely can frame the soule, and bring the heart to obedience. That place, Luke 24.32.45. is worth the remembring:
Man may teach the care, but the Lord only can frame the soul, and bring the heart to Obedience. That place, Lycia 24.32.45. is worth the remembering:
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Verse 32. it is said, that the Lord opened to the Disciples the Scriptures; and Verse 45. that he opened their understanding, that they might understand the Scriptures.
Verse 32. it is said, that the Lord opened to the Disciples the Scriptures; and Verse 45. that he opened their understanding, that they might understand the Scriptures.
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Men can onely reveale truths to us;
Men can only reveal truths to us;
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but never a man in the world is able to perswade our hearts, and put understanding into our mindes:
but never a man in the world is able to persuade our hearts, and put understanding into our minds:
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but the Lord not onely openeth the sense and meaning of the Scriptures, but he giveth us mindes to know,
but the Lord not only Openeth the sense and meaning of the Scriptures, but he gives us minds to know,
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and hearts to imbrace what we ought to doe. Now let us gather these up together:
and hearts to embrace what we ought to do. Now let us gather these up together:
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The Lord onely hath right to command us, therefore we ought to obey him;
The Lord only hath right to command us, Therefore we ought to obey him;
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His rules and directions are such as are most sure and safe, therefore most worthy to be observed.
His rules and directions Are such as Are most sure and safe, Therefore most worthy to be observed.
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Lastly, He onely can teach the inward man;
Lastly, He only can teach the inward man;
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men may teach the care, but have no power to bow the soule, to buckle the heart, to give wisdome and understanding to the simple, onely the Lord that dwelleth in heaven is he that must doe it.
men may teach the care, but have no power to bow the soul, to buckle the heart, to give Wisdom and understanding to the simple, only the Lord that dwells in heaven is he that must do it.
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Let us now see what Use we may make of this Doctrine.
Let us now see what Use we may make of this Doctrine.
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First, it is as it were a bill of Inditement, falling marvellously heavy upon the practise of many that live in the bosome of the Church:
First, it is as it were a bill of Indictment, falling marvellously heavy upon the practice of many that live in the bosom of the Church:
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those I mean, that will heare any thing, attend to any thing, but to the voyce of Christ.
those I mean, that will hear any thing, attend to any thing, but to the voice of christ.
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Whom they should heare, they neglect; and those they ought to neglect, they will heare, whether the Lord will or no:
Whom they should hear, they neglect; and those they ought to neglect, they will hear, whither the Lord will or no:
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The Drunkard hearkeneth to his companions; they no sooner say, as those, Prov. 1.14. Cast in thy lot among us, let us all have one purse;
The Drunkard harkeneth to his Sodales; they no sooner say, as those, Curae 1.14. Cast in thy lot among us, let us all have one purse;
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or (as the speech of our good fellowes is) Comes let us goe and club it;
or (as the speech of our good Fellows is) Comes let us go and club it;
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but presently he gives his consent.
but presently he gives his consent.
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The Adulterer stoopeth to the glance of the Adulteresse, and that prevaileth with him, he goeth after her straightways as an Oxe goeth to the slaughter,
The Adulterer stoopeth to the glance of the Adulteress, and that prevails with him, he Goes After her straightways as an Ox Goes to the slaughter,
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or as a Foole to the correction of the stocks, Prov. 7.22. The truth is, if you mark the ordinary and common course of the wicked and ungodly men of the world, you may easily see how every thing is imbraced, onely the voice of Christ is refused.or as a Fool to the correction of the stocks, Curae 7.22. The truth is, if you mark the ordinary and Common course of the wicked and ungodly men of the world, you may Easily see how every thing is embraced, only the voice of christ is refused.
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Nay, though Satan whisper not, though occasions move not, yet mark how the soule of such men yeeldeth to the inclinations of every sinfull lust.
Nay, though Satan whisper not, though occasions move not, yet mark how the soul of such men yields to the inclinations of every sinful lust.
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If a lustfull thought arise in the heart, see how the soule sucks the sweetnesse of it by meditation,
If a lustful Thought arise in the heart, see how the soul sucks the sweetness of it by meditation,
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how it is delighted in the contemplation of filthynesse:
how it is delighted in the contemplation of filthiness:
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If a covetous thought, oh how the man pursueth it, he will never be at quiet till he have hatched some sinfull resolution within,
If a covetous Thought, o how the man pursueth it, he will never be At quiet till he have hatched Some sinful resolution within,
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and brought forth some ungodly practise abroad. It is admirable to see in that one place.
and brought forth Some ungodly practice abroad. It is admirable to see in that one place.
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Acts 19. how the voyce of gain sounded so loud in the eares of those covetous Silversmiths, that the voyce of Paul could not be heard.Acts 19. how the voice of gain sounded so loud in the ears of those covetous Silversmiths, that the voice of Paul could not be herd.
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Doe but observe how Demetrius reasoneth the case with his follow-craftesmen, Verse 25. Sirs (saith he) you know that by this craft we have our wealth, we get our living;
Doe but observe how Demetrius reasoneth the case with his follow-craftesmen, Verse 25. Sirs (Says he) you know that by this craft we have our wealth, we get our living;
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Moreover, you see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath perswaded and turned away much people, from entertaining and following this superstitious course, saying, that they be no gods which are made with hands: Moreover, you see and hear, that not alone At Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, from entertaining and following this superstitious course, saying, that they be no God's which Are made with hands:
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So that this our craft is in danger to be set at nought.
So that this our craft is in danger to be Set At nought.
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When they heard these sayings, the Text saith, all men with one voyce cryed out about the space of two houres, Great is Diana of the Ephesians.When they herd these sayings, the Text Says, all men with one voice cried out about the Molle of two hours, Great is Diana of the Ephesians.
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Truly so it is now in the world; there is such a noyse in mens mindes and judgements, what the World will have,
Truly so it is now in the world; there is such a noise in men's minds and Judgments, what the World will have,
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and what Profit will have, and what Pleasure will have, that the Lord Christ may call till he be hoarse,
and what Profit will have, and what Pleasure will have, that the Lord christ may call till he be hoarse,
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and yet no man will mind him, but all stop their cares, and refuse to heare the voyce of the Charmer, charme he never so wisely, Psal, 58.4, 5. It is evident then, that these men are not the Schollers o Christ,
and yet no man will mind him, but all stop their Cares, and refuse to hear the voice of the Charmer, charm he never so wisely, Psalm, 58.4, 5. It is evident then, that these men Are not the Scholars o christ,
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and certainly therefore the judgement of Christ shall be executed upon them hereafter.
and Certainly Therefore the judgement of christ shall be executed upon them hereafter.
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In the mean time let me wish such to remember that place, 2 Thes. 2.11, 12. When men will not receive the truth in the love of it, but have pleasure in ungodliness;
In the mean time let me wish such to Remember that place, 2 Thebes 2.11, 12. When men will not receive the truth in the love of it, but have pleasure in ungodliness;
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when they shut out the truth, and will not be perswaded to forsake their ungodly courses,
when they shut out the truth, and will not be persuaded to forsake their ungodly courses,
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but suffer their sins, and sinfull occasions to prevail with them above the word of God, what befalleth them? See what the Text saith,
but suffer their Sins, and sinful occasions to prevail with them above the word of God, what befalls them? See what the Text Says,
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and the Lord fasten it upon your hearts:
and the Lord fasten it upon your hearts:
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Read it over and over again, That they all might be damned who beleeved not the truth, but had pleasure in unrighteousnesse.
Read it over and over again, That they all might be damned who believed not the truth, but had pleasure in unrighteousness.
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Mark, I beseech you, this is the word of God;
Mark, I beseech you, this is the word of God;
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Who ever he is that hath pleasure in unrighteousnesse, and will not hear and receive the truth in the love thereof,
Who ever he is that hath pleasure in unrighteousness, and will not hear and receive the truth in the love thereof,
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so as to yeeld obedience thereunto, and to frame his course according to it, God hath appointed that man to everlasting damnation.
so as to yield Obedience thereunto, and to frame his course according to it, God hath appointed that man to everlasting damnation.
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So that when thy conscience calleth thee to the discharge of such and such duties, to forsake such and such courses,
So that when thy conscience calls thee to the discharge of such and such duties, to forsake such and such courses,
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and the word of God shineth full in thy face, and is as clear to thee as the Sun at noon-day;
and the word of God shines full in thy face, and is as clear to thee as the Sun At noonday;
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when the Lord hath revealed to thee his will, and yet thy soul can say within thee, notwithstanding all this, Thou hast loved those sins which God out of his word hath forbidden thee, thou hast had pleasure in those courses which God in his word hath condemned, those proud and adulterous courses, those ungodly practises;
when the Lord hath revealed to thee his will, and yet thy soul can say within thee, notwithstanding all this, Thou hast loved those Sins which God out of his word hath forbidden thee, thou hast had pleasure in those courses which God in his word hath condemned, those proud and adulterous courses, those ungodly practises;
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thou hast harboured them in thy heart, and kept them in thy bosome, and taken pleasure in the practise of them:
thou hast Harboured them in thy heart, and kept them in thy bosom, and taken pleasure in the practice of them:
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Doth thy own soul say this? Well then my brethren, make the conclusion your selves:
Does thy own soul say this? Well then my brothers, make the conclusion your selves:
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See I beseech you, doth not the Word of God say plainly, that the Lord hath sealed such up to everlasting damnation,
See I beseech you, does not the Word of God say plainly, that the Lord hath sealed such up to everlasting damnation,
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because they had pleasure in unrighteousnesse?
Because they had pleasure in unrighteousness?
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A Second sort that are here justly to be reproved, are those that captivate their own opinions and conceits to the judgement of men.
A Second sort that Are Here justly to be reproved, Are those that captivate their own opinions and conceits to the judgement of men.
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There are a poor kind of deluded creatures in the world, that have made themselves so far servants unto men, that they have pinned their conceits and judgements to the opinions and commands of those upon whom they depend,
There Are a poor kind of deluded creatures in the world, that have made themselves so Far Servants unto men, that they have pinned their conceits and Judgments to the opinions and commands of those upon whom they depend,
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2378
and from whom they expect either profit or preferment; That look what their great masters say, whatsoever they speak, that they account as Gospel;
and from whom they expect either profit or preferment; That look what their great Masters say, whatsoever they speak, that they account as Gospel;
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and whatsoever these have devised, they must desend and maintain it, and their judgements must entertain nothing to the contrary.
and whatsoever these have devised, they must descend and maintain it, and their Judgments must entertain nothing to the contrary.
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These are marvellously estranged from the Lord, and are contrary to this truth that hath been taught from the words of this Text. For doth not the Text say, Hearken unto me? Therefore it plainly reproveth those that can be content to have the word of men to carry weight with them,
These Are marvellously estranged from the Lord, and Are contrary to this truth that hath been taught from the words of this Text. For does not the Text say, Harken unto me? Therefore it plainly Reproveth those that can be content to have the word of men to carry weight with them,
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and the commands of men to cast the ballance;
and the commands of men to cast the balance;
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that whatsoever they will have practised must be yeelded unto, let the word of Christ say what it will;
that whatsoever they will have practised must be yielded unto, let the word of christ say what it will;
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and they must be content to give up themselves to perform it, let it be agreeable to the Scriptures or not.
and they must be content to give up themselves to perform it, let it be agreeable to the Scriptures or not.
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This argueth clearly that these are the servants of men, and that they have mens persons in admiration for filthy lucres sake, because they thinke that their profit,
This argue clearly that these Are the Servants of men, and that they have men's Persons in admiration for filthy lucres sake, Because they think that their profit,
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or pleasure, or preferment is gone, if their good will and pleasure be not observed upon whom they depend.
or pleasure, or preferment is gone, if their good will and pleasure be not observed upon whom they depend.
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This is an ordinary and grosse fault:
This is an ordinary and gross fault:
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The wife she complaineth, and saith, Indeed it is true, the course is good that you wish me to,
The wife she Complaineth, and Says, Indeed it is true, the course is good that you wish me to,
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2388
and I am perswaded that God requireth it, but my husband is against it, and I shall lose the love and respect, that I have alwaies had from him,
and I am persuaded that God requires it, but my husband is against it, and I shall loose the love and respect, that I have always had from him,
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if now I enter upon such a course.
if now I enter upon such a course.
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The husband he complaineth, and saith, A holy conversation is good, and such duties as you call upon me to exercise in my family, cannot but be pleasing unto God, and such as he requires;
The husband he Complaineth, and Says, A holy Conversation is good, and such duties as you call upon me to exercise in my family, cannot but be pleasing unto God, and such as he requires;
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but if I should take up such a practice, my wife would be continually besieging me with daily vexations, I should neglect my calling,
but if I should take up such a practice, my wife would be continually besieging me with daily vexations, I should neglect my calling,
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and incur the censure of my neighbours and friends, and bee counted too too precise. These and many others that I could instance in, are not hearkners to Christ.
and incur the censure of my neighbours and Friends, and be counted too too precise. These and many Others that I could instance in, Are not hearkners to christ.
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In the last place there come in also another sort to be reproved, and these are such as can be content to give the Lord the hearing,
In the last place there come in also Another sort to be reproved, and these Are such as can be content to give the Lord the hearing,
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but will doc nothing when it should come to performance.
but will doc nothing when it should come to performance.
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Howsoever happily they will approve and applaud that which the Minister delivers to them from God,
Howsoever happily they will approve and applaud that which the Minister delivers to them from God,
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yet in the conclusion, if their ease, and honours, and liberties lie at hazard, they fail in matter of practise;
yet in the conclusion, if their ease, and honours, and Liberties lie At hazard, they fail in matter of practice;
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they will doc nothing, they dare doc nothing further then they are advised unto by those Counsellors that keep a kinde of audit in their hearts;
they will doc nothing, they Dare doc nothing further then they Are advised unto by those Counsellors that keep a kind of audit in their hearts;
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and what sentence they deliver shall be yeelded unto and no more. To instance a little:
and what sentence they deliver shall be yielded unto and no more. To instance a little:
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The world knoweth that it is the will of God that every man should deny himself, and take up his crosse,
The world Knoweth that it is the will of God that every man should deny himself, and take up his cross,
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and follow Christ, that a man should hate father and mother, and wife, and children,
and follow christ, that a man should hate father and mother, and wife, and children,
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and friends, and all, for his sake, and the Gospels, that a man should renounce all those courses of sin that carry with them the most appearance of profit and pleasure, that he should pluck out his right eie, and cut off his right hand: and Friends, and all, for his sake, and the Gospels, that a man should renounce all those courses of since that carry with them the most appearance of profit and pleasure, that he should pluck out his right eye, and Cut off his right hand:
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These are truths that are clearly discovered in the Word of God, and every soul that is rightly informed yeelds unto them;
These Are truths that Are clearly discovered in the Word of God, and every soul that is rightly informed yields unto them;
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and men in the world are acquainted with them, hearing them pressed from day to day in the preaching of the Word:
and men in the world Are acquainted with them, hearing them pressed from day to day in the preaching of the Word:
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And so also that it is the will of God that men should be pure as God is pure, and be holy as he is holy in all manner of conversation;
And so also that it is the will of God that men should be pure as God is pure, and be holy as he is holy in all manner of Conversation;
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that they should abstain from all appearance of evill: this the Lord requireth, and this men commend and approve of.
that they should abstain from all appearance of evil: this the Lord requires, and this men commend and approve of.
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But now come to matter of practise:
But now come to matter of practice:
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If a dutie be required that will crosse their ease, or their honours, or in the least measure diminish their outward comforts:
If a duty be required that will cross their ease, or their honours, or in the least measure diminish their outward comforts:
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2408
Mark what followeth, then they are at ademurr; they will stay there, and thinke twice of it before they will doe any thing;
Mark what follows, then they Are At ademurr; they will stay there, and think twice of it before they will do any thing;
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they must first take counsell, and be well advised of it.
they must First take counsel, and be well advised of it.
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2410
And what counsell doc they take? Not from the Lord and his word, but from their pleasures and profits, and carnall delights and contentments.
And what counsel doc they take? Not from the Lord and his word, but from their pleasures and profits, and carnal delights and contentment's.
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2411
The ambitious man asketh his honour, Shall I be sincere and zealous in the cause of God? The covetous man asketh his wealth, Shall I be exact in a Christian course? Shall I lose this gain or that advantage,
The ambitious man asks his honour, Shall I be sincere and zealous in the cause of God? The covetous man asks his wealth, Shall I be exact in a Christian course? Shall I loose this gain or that advantage,
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for the keeping of a good conscience? The voluptuous man asketh his pleasure, Shall I abstain from the appearance of evil? Shall I hate the garment spotted with the flesh? Shall I enter upon the way that is called holy,
for the keeping of a good conscience? The voluptuous man asks his pleasure, Shall I abstain from the appearance of evil? Shall I hate the garment spotted with the Flesh? Shall I enter upon the Way that is called holy,
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and walk therein with that preciseness and strictness that the word of God requires? Then they all cry unto a man,
and walk therein with that preciseness and strictness that the word of God requires? Then they all cry unto a man,
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2414
as sometime Peter said unto Christ, when he had told his Disciples, That he must suffer many things of the Elders and Scribes and be killed, Be it far from thee, Lord, this shall not be unto thee, Matth. 16.22. and they hang about him, as once Pauls friends hung about him, when they heard that he must be bound at Jerusalem, Acts 20.37, 38. and 21.12. No, saith honour, if once you take that course, then I must be abased:
as sometime Peter said unto christ, when he had told his Disciples, That he must suffer many things of the Elders and Scribes and be killed, Be it Far from thee, Lord, this shall not be unto thee, Matthew 16.22. and they hang about him, as once Paul's Friends hung about him, when they herd that he must be bound At Jerusalem, Acts 20.37, 38. and 21.12. No, Says honour, if once you take that course, then I must be abased:
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No, saith profit, if once you walk that way, I must be neglected:
No, Says profit, if once you walk that Way, I must be neglected:
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2416
No, saith pleasure, if you mean to walk so strictly and exactly before God and men,
No, Says pleasure, if you mean to walk so strictly and exactly before God and men,
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2417
then abandon all pleasure, you and I must bid farewell for ever. Now the poor soul returneth this answer to God, and to his Word and Minister;
then abandon all pleasure, you and I must bid farewell for ever. Now the poor soul returns this answer to God, and to his Word and Minister;
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I have taken counsell concerning that which you require of me, and am advised to the contrary;
I have taken counsel Concerning that which you require of me, and am advised to the contrary;
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2419
my pleasure, and my profit, and my preferment tell me, that it will be marvellous tedious, irksome,
my pleasure, and my profit, and my preferment tell me, that it will be marvellous tedious, irksome,
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(8) text (DIV1)
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2420
and grievous to take such courses.
and grievous to take such courses.
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2421
I find this way every where spoken against, and therefore conceive it better to lie quietly,
I find this Way every where spoken against, and Therefore conceive it better to lie quietly,
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(8) text (DIV1)
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2422
and sleep in a whole skin, then to bring an old house upon my head. Thus you see what the pleas of carnall men are.
and sleep in a Whole skin, then to bring an old house upon my head. Thus you see what the pleasant of carnal men Are.
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2423
To all which I say but one thing: Let them ask their own hearts but this one question:
To all which I say but one thing: Let them ask their own hearts but this one question:
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Is this to hear the voice of Christ, or not? If it be not (as most certain it is not) then the case is clear:
Is this to hear the voice of christ, or not? If it be not (as most certain it is not) then the case is clear:
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He that doth not hear the voice of Christ, is none of Christs. It is our Saviours own conclusion, John 8.47. Hee that is of God, heareth Gods words;
He that does not hear the voice of christ, is none of Christ. It is our Saviors own conclusion, John 8.47. He that is of God, hears God's words;
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2426
yee therefore hear them not, because ye are not of God. ye Therefore hear them not, Because you Are not of God.
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2427
That is, Whosoever they be that will hear any counsell but the counsell of God, that will bee content to be ruled by any thing rather then by his word, God will not own them hereafter, they are none of his, that is, they have no work of grace in them;
That is, Whosoever they be that will hear any counsel but the counsel of God, that will be content to be ruled by any thing rather then by his word, God will not own them hereafter, they Are none of his, that is, they have no work of grace in them;
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for so the Apostle expounds it, 2 Cor. 5.18. All things are of God, that is, God is the worker and framer of saving grace in the soul of his servants.
for so the Apostle expounds it, 2 Cor. 5.18. All things Are of God, that is, God is the worker and framer of Saving grace in the soul of his Servants.
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2429
He therefore that will not stoop and be obedient to the voice of Christ, hath no saving grace as yet wrought in his heart,
He Therefore that will not stoop and be obedient to the voice of christ, hath no Saving grace as yet wrought in his heart,
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2430
and consequently is not of God.
and consequently is not of God.
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2431
This me thinks should awaken the souls of all such poor carnall creatures, as love their pleasures,
This me thinks should awaken the Souls of all such poor carnal creatures, as love their pleasures,
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(8) text (DIV1)
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2432
and profits, and preferments more then God:
and profits, and preferments more then God:
cc n2, cc n2 av-dc cs np1:
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2433
I beseech you think of it, and know it for a certain, that while you hear these counsellers, you hear not God;
I beseech you think of it, and know it for a certain, that while you hear these Counsellers, you hear not God;
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2434
and so long as you hear not God, he hath no part in you, neither will he hereafter,
and so long as you hear not God, he hath no part in you, neither will he hereafter,
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(8) text (DIV1)
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2435
if you so continue, shew mercy unto you.
if you so continue, show mercy unto you.
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2436
I have one thing more to say before I conclude, and that is a word of reproof,
I have one thing more to say before I conclude, and that is a word of reproof,
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2437
even for the Saints and people of God, who though they walk with God in truth and sinceritie,
even for the Saints and people of God, who though they walk with God in truth and sincerity,
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2438
yet are often worthy to be blamed, in that they wrong the Lord, and their own comforts, by their not hearkning and stooping to the command of Christ, by their not inquiring of him in the first place,
yet Are often worthy to be blamed, in that they wrong the Lord, and their own comforts, by their not Harkening and stooping to the command of christ, by their not inquiring of him in the First place,
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2439
and by their not resting upon him when they have his will revealed to them.
and by their not resting upon him when they have his will revealed to them.
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2440
These are two main weaknesses and infirmities in the godly themselves, and they ought to take speciall notice of them.
These Are two main Weaknesses and infirmities in the godly themselves, and they ought to take special notice of them.
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2441
Many a Saint of God there is, that is daily vexing himself by poring on his own weaknesses, by hearing whatsoever carnall reasons, flesh and bloud,
Many a Saint of God there is, that is daily vexing himself by poring on his own Weaknesses, by hearing whatsoever carnal Reasons, Flesh and blood,
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2442
and sense, can possibly raise against him, together with all the false suggestions and perswasions of Satan;
and sense, can possibly raise against him, together with all the false suggestions and persuasions of Satan;
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2443
and at last when he hath wearied and tired himself, and knoweth not what to doe,
and At last when he hath wearied and tired himself, and Knoweth not what to do,
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2444
then he goeth home to God, and is contented to hear what he will say, whether he will speak comfort to his soul or no;
then he Goes home to God, and is contented to hear what he will say, whither he will speak Comfort to his soul or no;
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2445
and then away with carnall reason, and delusions of Satan. My brethren, yee should in the first place go to God, and advise with him,
and then away with carnal reason, and delusions of Satan. My brothers, ye should in the First place go to God, and Advice with him,
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2446
and hear what his good pleasure is toward you, and never inquire of your own carnall reason.
and hear what his good pleasure is towards you, and never inquire of your own carnal reason.
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2447
Again, there is oft another great fault in the people of God, that as they go not to Christ in the first place for advice and counsell,
Again, there is oft Another great fault in the people of God, that as they go not to christ in the First place for Advice and counsel,
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2448
so in the second place when they have it they rest not upon it.
so in the second place when they have it they rest not upon it.
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Many a one there is, who after he hath been convinced evidently and clearly, by the power of the word, rightly and strongly applyed, that his estate is good before God,
Many a one there is, who After he hath been convinced evidently and clearly, by the power of the word, rightly and strongly applied, that his estate is good before God,
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and that his conscience is sincere, his heart upright, and that the spirit of God hath begun an everlasting work of grace in him,
and that his conscience is sincere, his heart upright, and that the Spirit of God hath begun an everlasting work of grace in him,
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yet notwithstanding oftentimes relinquisheth that ground that God hath given him to stand upon, and letteth go that hold that hath been reached out from heaven for him to sustain himself by,
yet notwithstanding oftentimes relinquisheth that ground that God hath given him to stand upon, and lets go that hold that hath been reached out from heaven for him to sustain himself by,
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and returning home again to a view of his own weaknesses and infirmities, he forsaketh his own mercies and groweth forgetfull of his former comforts, the consolations of the Almightie seem small unto him, hee will not quiet himself in that truth which God hath made known,
and returning home again to a view of his own Weaknesses and infirmities, he Forsaketh his own Mercies and grows forgetful of his former comforts, the consolations of the Almighty seem small unto him, he will not quiet himself in that truth which God hath made known,
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nor rest upon his word, as he requireth.
nor rest upon his word, as he requires.
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Yea, but the soul replieth, alas, should a man content himself with a blind perswasion that his estate is good,
Yea, but the soul Replieth, alas, should a man content himself with a blind persuasion that his estate is good,
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and not try his title to heaven, or search whether his interest in Christ be such as will not deceive him at the last?
and not try his title to heaven, or search whither his Interest in christ be such as will not deceive him At the last?
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I say, Yes, a man should look into himself, and examine himself whether he be in the faith or no;
I say, Yes, a man should look into himself, and examine himself whither he be in the faith or no;
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but alwaies let the Lord be Judge, let his word onely passe sentence upon thee:
but always let the Lord be Judge, let his word only pass sentence upon thee:
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Never Judge thy self barely by what either Satan seems to suggest, or thy own sinfull weakness would perswade thee unto:
Never Judge thy self barely by what either Satan seems to suggest, or thy own sinful weakness would persuade thee unto:
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but when the Word of God is revealed, and his truth manifested unto thee;
but when the Word of God is revealed, and his truth manifested unto thee;
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when the Minister out of the Seripture hath setled thy conscience, and declared thy case good, by such assured Evidences,
when the Minister out of the Scripture hath settled thy conscience, and declared thy case good, by such assured Evidences,
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as thou maist safely build upon, then hold there, and beleeve nothing to the contrary; search your selves, but still doe it by the word of God.
as thou Mayest safely built upon, then hold there, and believe nothing to the contrary; search your selves, but still do it by the word of God.
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If this course were taken and well observed, where there are thousands of complaints among Christians, there would be scarce one.
If this course were taken and well observed, where there Are thousands of complaints among Christians, there would be scarce one.
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For, my brethren, the ground of all our feebleness, and distrust, and distemper lieth especially in this, that we neglect our grounds,
For, my brothers, the ground of all our feebleness, and distrust, and distemper lies especially in this, that we neglect our grounds,
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and doe not fix upon those truths which God hath revealed and made known unto us, either publikely or privately.
and do not fix upon those truths which God hath revealed and made known unto us, either publicly or privately.
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Hold this therefore for ever, as the best direction I can give thee: If my soul shall be condemned, the word of God shall condemn it;
Hold this Therefore for ever, as the best direction I can give thee: If my soul shall be condemned, the word of God shall condemn it;
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If I must judge my self to have no grace, the Word of God shall say it;
If I must judge my self to have no grace, the Word of God shall say it;
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If I must conclude salvation as yet belongeth not unto me, it shall be, because the Word saith so,
If I must conclude salvation as yet belongeth not unto me, it shall be, Because the Word Says so,
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and not because Satan, or my own imagination saith so.
and not Because Satan, or my own imagination Says so.
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This carrieth thousands of poor souls into manifold distempers, because they settle not themselves upon the truth of God, which alwaies standeth as mount Zion unmoveable,
This Carrieth thousands of poor Souls into manifold distempers, Because they settle not themselves upon the truth of God, which always Stands as mount Zion Unmovable,
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and would make them rest in abundance of peace, in the midst of all those disquiets that are raised by Satan, and our own distrustfull hearts.
and would make them rest in abundance of peace, in the midst of all those disquiets that Are raised by Satan, and our own distrustful hearts.
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Lastly, in a word, doth the Lord himself call for and require this at our hands, the Lord, I say, who onely hath right and authority to command us;
Lastly, in a word, does the Lord himself call for and require this At our hands, the Lord, I say, who only hath right and Authority to command us;
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Doth he injoyn us when he speaks to hear and obey? Oh now therefore,
Does he enjoin us when he speaks to hear and obey? O now Therefore,
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though an unworthy Minister cannot perswade you to yeeld up your selves to the practice of this duty,
though an unworthy Minister cannot persuade you to yield up your selves to the practice of this duty,
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yet let the Lord himself prevail with you; and woe to that soul that will not bee perswaded by the Lord himself.
yet let the Lord himself prevail with you; and woe to that soul that will not be persuaded by the Lord himself.
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Take notice of that place before alledged, Acts 3.23. Every soul that will not hear that Prophet, shall be destroyed from among the people.
Take notice of that place before alleged, Acts 3.23. Every soul that will not hear that Prophet, shall be destroyed from among the people.
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Let every one therefore now in the fear of God observe that which Christ himself injoyneth,
Let every one Therefore now in the Fear of God observe that which christ himself enjoin,
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and so often calleth for in the second and and third Chapters of the Revelation, He that hath an ear to hear, let him hear.
and so often calls for in the second and and third Chapters of the Revelation, He that hath an ear to hear, let him hear.
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The Lord saith the same now to every soul in this place, Let every soul that hath an ear to hear, hear what the Lord, saith unto him, not onely now,
The Lord Says the same now to every soul in this place, Let every soul that hath an ear to hear, hear what the Lord, Says unto him, not only now,
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but hereafter, whensoever God shall be pleased to reveal any of his counsell to him for his direction.
but hereafter, whensoever God shall be pleased to reveal any of his counsel to him for his direction.
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Labour to bring your hearts to that temper we read to have been in Cornelius, and those that he had gathered together to be partakers of Saint Peters Ministerie, Acts 10.33.
Labour to bring your hearts to that temper we read to have been in Cornelius, and those that he had gathered together to be partakers of Saint Peter's Ministry, Acts 10.33.
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When the Apostle was come, mark what Cornelus saith to him, We are all here present before God, to hear all things that are commanded thee of God.
When the Apostle was come, mark what Cornelius Says to him, We Are all Here present before God, to hear all things that Are commanded thee of God.
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My brethren, the same frame of spirit ought we to have, whatsoever it is that the Lord shall speak unto us, wee must hear him in all things (as I told you before) not onely in some easie kind of dutie, such as every man is willing to imbrace,
My brothers, the same frame of Spirit ought we to have, whatsoever it is that the Lord shall speak unto us, we must hear him in all things (as I told you before) not only in Some easy kind of duty, such as every man is willing to embrace,
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but in every thing, be it never so crosse to carnall reason and corrupt nature;
but in every thing, be it never so cross to carnal reason and corrupt nature;
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when the Lord teacheth, we must bring docile hearts, hearts inlarged to hear and entertain his doctrine, hearts willing to be moulded into that good word of God that he shall reveal to us;
when the Lord Teaches, we must bring docile hearts, hearts enlarged to hear and entertain his Doctrine, hearts willing to be moulded into that good word of God that he shall reveal to us;
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neither must we thinke this dutie tedious, we should never be weary of it. Observe what Christ saith, Luke 10.24. Many Prophets and Kings have desired to see those things which yee see, and have not seen them;
neither must we think this duty tedious, we should never be weary of it. Observe what christ Says, Lycia 10.24. Many prophets and Kings have desired to see those things which ye see, and have not seen them;
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and to hear those things which ye hear, and have not heard them. and to hear those things which you hear, and have not herd them.
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What things? Even those that are preached unto you, and made known from day to day, the great things of the Gospel which are now published in open view;
What things? Even those that Are preached unto you, and made known from day to day, the great things of the Gospel which Are now published in open view;
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great men, of great place and eminencie have desired to see and hear them.
great men, of great place and eminency have desired to see and hear them.
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The holy Patriarchs and Prophets, whose spirits are now in heaven, looked long for Christs day:
The holy Patriarchs and prophets, whose spirits Are now in heaven, looked long for Christ day:
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Abraham saw it afar off, his eies dazeled in beholding of it.Abraham saw it afar off, his eyes dazzled in beholding of it.
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If they rejoyced and delighted in these things, should not we much more? Nay, the blessed Angels come down and delight to pore into these sacred mysteries that are now revealed to the people of God;
If they rejoiced and delighted in these things, should not we much more? Nay, the blessed Angels come down and delight to poor into these sacred Mysteres that Are now revealed to the people of God;
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Which things (saith the Apostle) the Angels desire to prie into, 1 Pet. 1.12.Which things (Says the Apostle) the Angels desire to pry into, 1 Pet. 1.12.
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Those blessed spirits that are the subjects of joy and happiness, are so ravished with those glorious mysteries, that they are contented to come to our Congregations, not a step or two, (as we doe, who assoon almost as we are out of our doors are in the Church) but a great journey,
Those blessed spirits that Are the subject's of joy and happiness, Are so ravished with those glorious Mysteres, that they Are contented to come to our Congregations, not a step or two, (as we do, who As soon almost as we Are out of our doors Are in the Church) but a great journey,
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even from heaven, and with a great deal of liking and complacencie they behold the services of Gods people,
even from heaven, and with a great deal of liking and complacency they behold the services of God's people,
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and are glad to see a poor soul converted, and report it again in heaven, rejoycing there together, that a sinner is turned unto God. My brethren, thinke of it;
and Are glad to see a poor soul converted, and report it again in heaven, rejoicing there together, that a sinner is turned unto God. My brothers, think of it;
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Shall we now that have most reason to attend these things (they being that upon which our everlasting salvation depends) be utterly careless of them? Alas, the Angels have the least part in the redemption of a sinner:
Shall we now that have most reason to attend these things (they being that upon which our everlasting salvation depends) be utterly careless of them? Alas, the Angels have the least part in the redemption of a sinner:
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We are the redeemed, and the saved, and we are they that must be glorified;
We Are the redeemed, and the saved, and we Are they that must be glorified;
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and shall we have no ears to hear, no hearts to attend to, no desires to imbrace the Word of Salvation? Oh what a shame is it, that we, that have so much interest in mercie, should have so great a neglect of mercy!
and shall we have no ears to hear, no hearts to attend to, no Desires to embrace the Word of Salvation? O what a shame is it, that we, that have so much Interest in mercy, should have so great a neglect of mercy!
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What then remaineth but this, that we all provoke one another to the performance of this dutie here required of us? that we stop our ears to all carnall counsell, to all delusions of Satan, that we hearken to the Lord onely as our Master, resolving to attend to no advice, to follow no directions, to obey no commands,
What then remains but this, that we all provoke one Another to the performance of this duty Here required of us? that we stop our ears to all carnal counsel, to all delusions of Satan, that we harken to the Lord only as our Master, resolving to attend to no Advice, to follow no directions, to obey no commands,
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but what he shall give us?
but what he shall give us?
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Oh, but will some say, what is this which you teach us? May not a man hear his carnall friends, may we not follow the advice that they give us? If we slight their counsell we may be undome, their anger may be such against us, that wee shall not be able to bear it.
O, but will Some say, what is this which you teach us? May not a man hear his carnal Friends, may we not follow the Advice that they give us? If we slight their counsel we may be undome, their anger may be such against us, that we shall not be able to bear it.
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To this Objection I will reply in a word.
To this Objection I will reply in a word.
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Will carnall friends be troubled and offended because their words are neglected, and will not the Lord Jesus Christ (thinke you) be horribly displeased,
Will carnal Friends be troubled and offended Because their words Are neglected, and will not the Lord jesus christ (think you) be horribly displeased,
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when his commands are despised? Assure your selves, my brethren, either you must hear the Lord Christ now as a Saviour,
when his commands Are despised? Assure your selves, my brothers, either you must hear the Lord christ now as a Saviour,
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(8) text (DIV1)
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2505
or you shall hear him hereafter as a Judge; either hear him now, so as to obey and doe what he requires;
or you shall hear him hereafter as a Judge; either hear him now, so as to obey and do what he requires;
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(8) text (DIV1)
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or if you refuse to hear his counsel, expect to hear an horrible sentence thundred against you,
or if you refuse to hear his counsel, expect to hear an horrible sentence thundered against you,
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(8) text (DIV1)
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when he shall sit as Judge at the last day, when all your carnall counsellours shall not be able to acquit you.
when he shall fit as Judge At the last day, when all your carnal counsellors shall not be able to acquit you.
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(8) text (DIV1)
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You that are wives, and pretend that you must please your husbands, by submitting to their commands and desires;
You that Are wives, and pretend that you must please your Husbands, by submitting to their commands and Desires;
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(8) text (DIV1)
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you that are husbands, and alledge that you must give satisfaction to your wives;
you that Are Husbands, and allege that you must give satisfaction to your wives;
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(8) text (DIV1)
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you that are Apprentices, and plead, that if you observe not your masters wills, but walk according to the rule of Gods word, you shall be thwarted by your masters,
you that Are Apprentices, and plead, that if you observe not your Masters wills, but walk according to the Rule of God's word, you shall be thwarted by your Masters,
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(8) text (DIV1)
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and driven to some great inconvenience; You that stand upon the humoring of your friends and acquaintance, consider it well;
and driven to Some great inconvenience; You that stand upon the Humouring of your Friends and acquaintance, Consider it well;
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(8) text (DIV1)
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Will the perswasions, and counsels, and desires, and commands of a Father, or friend, or husband,
Will the persuasions, and Counsels, and Desires, and commands of a Father, or friend, or husband,
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(8) text (DIV1)
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or master, stand you in stead at the day of judgement? Will this be a satisfactorie answer at that day, my husband intreated me, my friends counselled me, my master commanded me? No, my brethren,
or master, stand you in stead At the day of judgement? Will this be a satisfactory answer At that day, my husband entreated me, my Friends counseled me, my master commanded me? No, my brothers,
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(8) text (DIV1)
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as you are brethren in iniquitie, and causes of sin one to another, so you shall perish both together.
as you Are brothers in iniquity, and Causes of since one to Another, so you shall perish both together.
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(8) text (DIV1)
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2515
Therefore knowing the terror of the Lord, let that scare you more then the anger and displeasure of all the friends in the world.
Therefore knowing the terror of the Lord, let that scare you more then the anger and displeasure of all the Friends in the world.
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(8) text (DIV1)
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2516
But the truth is (you will answer again) they are they that we receive all from,
But the truth is (you will answer again) they Are they that we receive all from,
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(8) text (DIV1)
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and should we goe contrary to them, and neglect their advice, we must resolve to be poor,
and should we go contrary to them, and neglect their Advice, we must resolve to be poor,
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(8) text (DIV1)
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and base, and mean, all our daies. What a silly imagination is this!
and base, and mean, all our days. What a silly imagination is this!
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(8) text (DIV1)
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2519
Put case these carnall friends bear some kinds of respect unto thee, and promise thee fair,
Put case these carnal Friends bear Some Kinds of respect unto thee, and promise thee fair,
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(8) text (DIV1)
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and seem able to doe thee good:
and seem able to do thee good:
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(8) text (DIV1)
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Can they doe thee good, unlesse the Lord Christ blesse what they doe? Is not he able to draw their hearts from thee,
Can they do thee good, unless the Lord christ bless what they do? Is not he able to draw their hearts from thee,
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(8) text (DIV1)
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2522
or to move them towards thee? Cannot he blesse the means, and cannot he curse them also? Thinke of this my brethren,
or to move them towards thee? Cannot he bless the means, and cannot he curse them also? Think of this my brothers,
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(8) text (DIV1)
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Whether is better for a man, to be inriched, or glorified? To hear an earthly parent, that happily may give him an earthly patrimonie,
Whither is better for a man, to be enriched, or glorified? To hear an earthly parent, that happily may give him an earthly patrimony,
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(8) text (DIV1)
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2524
or an heavenly father that assuredly will receive him to mercie in the end of this life? Thinke of these things,
or an heavenly father that assuredly will receive him to mercy in the end of this life? Think of these things,
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(8) text (DIV1)
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and withall know, that the means, and helps, and supports that we desire, are not properly in the power of friends and acquaintance,
and withal know, that the means, and helps, and supports that we desire, Are not properly in the power of Friends and acquaintance,
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(8) text (DIV1)
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but it is God that boweth the hearts and inlargeth the spirits of men (whether friends or no) to doe us good.
but it is God that boweth the hearts and enlargeth the spirits of men (whither Friends or not) to do us good.
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(8) text (DIV1)
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2527
I have known many a carnall man, that having wicked friends, hath been inforced to bestow most upon those whose life and practise he most opposed and hated.
I have known many a carnal man, that having wicked Friends, hath been enforced to bestow most upon those whose life and practice he most opposed and hated.
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(8) text (DIV1)
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2528
At leastwise beleeve for a truth what the Lord saith by the Prophet, Isa 55.3. Encline your ear, and come unto me, hear, and your soul shall live.
At leastwise believe for a truth what the Lord Says by the Prophet, Isaiah 55.3. Incline your ear, and come unto me, hear, and your soul shall live.
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(8) text (DIV1)
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That is enough me thinks to put to silence all such Objections as these: What ever carnall friends shall perswade you to, nothing shall doe you so much good,
That is enough me thinks to put to silence all such Objections as these: What ever carnal Friends shall persuade you to, nothing shall do you so much good,
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(8) text (DIV1)
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2530
as the hearing and obeying the voice of Christ.
as the hearing and obeying the voice of christ.
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(8) text (DIV1)
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But it may be some will reply and say, Alas, I have present need of such and such,
But it may be Some will reply and say, Alas, I have present need of such and such,
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(8) text (DIV1)
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2532
therefore I must either hear them counselling, or else they will not hear me intreating. Oh my brethren, thinke of this;
Therefore I must either hear them counseling, or Else they will not hear me entreating. O my brothers, think of this;
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(8) text (DIV1)
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2533
Hath a man, or shall a man have need of a friend, and shall he not also have need of the Lord Jesus Christ? Must a friend be obeyed,
Hath a man, or shall a man have need of a friend, and shall he not also have need of the Lord jesus christ? Must a friend be obeyed,
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(8) text (DIV1)
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2534
because wee have need of him, and shall not the Lord Jesus Christ be much more observed,
Because we have need of him, and shall not the Lord jesus christ be much more observed,
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(8) text (DIV1)
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2535
because we have much more need of him? Hast thou need of a father or master to bestow some favour upon thee,
Because we have much more need of him? Hast thou need of a father or master to bestow Some favour upon thee,
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(8) text (DIV1)
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2536
and hast thou not need also of a Saviour that may deliver thee from sin here, and from everlasting damnation hereafter.
and hast thou not need also of a Saviour that may deliver thee from since Here, and from everlasting damnation hereafter.
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(8) text (DIV1)
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2537
Know it, know it, that howsoever now you may neglect the counsell and advice of the Lord Jesus Christ,
Know it, know it, that howsoever now you may neglect the counsel and Advice of the Lord jesus christ,
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(8) text (DIV1)
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2538
and thinke that you have no need of him, because happily for the present your friends smile upon you,
and think that you have no need of him, Because happily for the present your Friends smile upon you,
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(8) text (DIV1)
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2539
yet the time will come, when you shall find you have more need of Christ then of all the world.
yet the time will come, when you shall find you have more need of christ then of all the world.
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(8) text (DIV1)
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2540
When a man lieth upon the bed of death, and his eies begin to grow dim,
When a man lies upon the Bed of death, and his eyes begin to grow dim,
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(8) text (DIV1)
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and his breath short, and his pulse weak, and he ready to goe the way of all flesh:
and his breath short, and his pulse weak, and he ready to go the Way of all Flesh:
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(8) text (DIV1)
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2542
Oh what good can friends doe him then? all of them together can neither restore health,
O what good can Friends do him then? all of them together can neither restore health,
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(8) text (DIV1)
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2543
nor preserve life in that hour.
nor preserve life in that hour.
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(8) text (DIV1)
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2544
He that now would be our Saviour, hereafter will be our Judge, and will passe sentence upon us one way or other, either of salvation or damnation;
He that now would be our Saviour, hereafter will be our Judge, and will pass sentence upon us one Way or other, either of salvation or damnation;
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(8) text (DIV1)
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2545
Shall we not stand in need then of his mercy and saving health when that day cometh? The soul will then wish for a dram of mercy, more then for a whole world.
Shall we not stand in need then of his mercy and Saving health when that day comes? The soul will then wish for a dram of mercy, more then for a Whole world.
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(8) text (DIV1)
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2546
Ask a man my brethren, when he is going the way of all flesh, what then he most desireth,
Ask a man my brothers, when he is going the Way of all Flesh, what then he most Desires,
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(8) text (DIV1)
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2547
and what he would have at that time especially? Oh will he say, mercy, mercy!
and what he would have At that time especially? O will he say, mercy, mercy!
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(8) text (DIV1)
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2548
Oh that the Lord would accept my person, and pardon my sins, and graciously look upon me in the face of Christ!
O that the Lord would accept my person, and pardon my Sins, and graciously look upon me in the face of christ!
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(8) text (DIV1)
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This is all that the poor soul then craveth.
This is all that the poor soul then craves.
d vbz d cst dt j n1 av vvz.
(8) text (DIV1)
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But if you neglect now to hear the voice of Christ, how can you expect that ever he will hear you in that day? It is just, it is just, my brethren, that you should then have the same sentence that was past upon the foolish Virgins, Matth. 25.12. They came and knocked hard, and spake loud, Lord, Lord, open unto us;
But if you neglect now to hear the voice of christ, how can you expect that ever he will hear you in that day? It is just, it is just, my brothers, that you should then have the same sentence that was passed upon the foolish Virgins, Matthew 25.12. They Come and knocked hard, and spoke loud, Lord, Lord, open unto us;
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(8) text (DIV1)
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2551
Away saith Christ, I know you not, I know you not: Away Says christ, I know you not, I know you not:
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(8) text (DIV1)
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2552
You would not hear me in the time of your pilgrimage upon the earth, when I sent all my servants the Prophets, rising early, and sending them;
You would not hear me in the time of your pilgrimage upon the earth, when I sent all my Servants the prophets, rising early, and sending them;
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(8) text (DIV1)
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2553
therefore now I will not hear you. But that is not all, I beseech you to hear it and tremble:
Therefore now I will not hear you. But that is not all, I beseech you to hear it and tremble:
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(8) text (DIV1)
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2554
The Lord at that day will not only neglect a man that hath neglected him, but he will also rejoyce at his destruction, and laugh when his fear cometh:
The Lord At that day will not only neglect a man that hath neglected him, but he will also rejoice At his destruction, and laugh when his Fear comes:
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(8) text (DIV1)
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2555
Mark what the Text saith, and remember it for ever, Prov. 1.24.
Mark what the Text Says, and Remember it for ever, Curae 1.24.
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(8) text (DIV1)
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2556
Because I have called, and ye refused, I have stretched out my hand, and no man regarded, Because I have called, and you refused, I have stretched out my hand, and no man regarded,
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(8) text (DIV1)
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2557
but yee have set at naught all my counsell, and would none of my reproof; I also will laugh at your calamity, I will mock when your fear cometh. but ye have Set At nought all my counsel, and would none of my reproof; I also will laugh At your calamity, I will mock when your Fear comes.
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(8) text (DIV1)
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2558
What a fearfull thing is this, that the God of heaven, the God of mercy should solace himself in the ruine of all such rebellious wretches,
What a fearful thing is this, that the God of heaven, the God of mercy should solace himself in the ruin of all such rebellious wretches,
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(8) text (DIV1)
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2559
as would not hear and imbrace his blessed truth, when he delivered, and manifested it to them!
as would not hear and embrace his blessed truth, when he Delivered, and manifested it to them!
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(8) text (DIV1)
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2560
When Christ shall say, This is that drunkard, that will not part with his cup for all my perswasions and intreaties:
When christ shall say, This is that drunkard, that will not part with his cup for all my persuasions and entreaties:
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(8) text (DIV1)
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2561
This is that adulterer, that would not part with his lust, notwithstanding all my calling upon him, and reproving of him:
This is that adulterer, that would not part with his lust, notwithstanding all my calling upon him, and reproving of him:
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(8) text (DIV1)
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2562
Here is a man that loved his ease, his pleasure, his comforts, his worldly contentments more then me:
Here is a man that loved his ease, his pleasure, his comforts, his worldly contentment's more then me:
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(8) text (DIV1)
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2563
Here stands he that hearkned to the advice of his carnall friends, and wicked companions, and set at nought all my counsels and admonitions!
Here Stands he that hearkened to the Advice of his carnal Friends, and wicked Sodales, and Set At nought all my Counsels and admonitions!
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(8) text (DIV1)
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2564
Oh my brethren, then shall the just judgement of God sink these down to the everlasting pit, where there is weeping,
O my brothers, then shall the just judgement of God sink these down to the everlasting pit, where there is weeping,
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(8) text (DIV1)
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2565
and wailing, and gnashing of teeth for ever.
and wailing, and gnashing of teeth for ever.
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I say no more, but I beseech you hear me now, that God may hear you at that day.
I say no more, but I beseech you hear me now, that God may hear you At that day.
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(8) text (DIV1)
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2567
You will have need of a Saviour, and of mercy then: The soul longs for nothing in the day of death but pitty and pardon.
You will have need of a Saviour, and of mercy then: The soul longs for nothing in the day of death but pity and pardon.
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(8) text (DIV1)
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2568
O make Christ your friend now, hear him now, obey him now, receive him now, that it may go well with you for ever.
O make christ your friend now, hear him now, obey him now, receive him now, that it may go well with you for ever.
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If now the command of God cannot carry you, nor these Arguments which I have used, draw you to yeeld obedience to this truth,
If now the command of God cannot carry you, nor these Arguments which I have used, draw you to yield Obedience to this truth,
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yet remember that passage Deut. 5.27, 29. with which I will conclude, and me thinks if you have any good nature in you, it should work much upon you.
yet Remember that passage Deuteronomy 5.27, 29. with which I will conclude, and me thinks if you have any good nature in you, it should work much upon you.
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When the people of Israel had said unto Moses, after they had heard God speak unto them out of the midst of the thunder,
When the people of Israel had said unto Moses, After they had herd God speak unto them out of the midst of the thunder,
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and lightning, Go thou neer, and hear all that the Lord our God shall say, and speak thou unto us all that the Lord our God shall speak unto thee,
and lightning, Go thou near, and hear all that the Lord our God shall say, and speak thou unto us all that the Lord our God shall speak unto thee,
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and we will hear it, and doe it:
and we will hear it, and do it:
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The Lord (saith the Text) heard the voice of their words, the Lord said, I have heard the voice of the words of this people which they have spoken unto thee, they have well said all that they have spoken:
The Lord (Says the Text) herd the voice of their words, the Lord said, I have herd the voice of the words of this people which they have spoken unto thee, they have well said all that they have spoken:
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Oh that there were such an heart in them, that they would fear me, and keep all my Commandements alwaies, that it might be well with them for ever. O that there were such an heart in them, that they would Fear me, and keep all my commandments always, that it might be well with them for ever.
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Mark, my brethren, it is the Lords own request, that there may be an heart in you to hear and obey, that so yee may live for ever.
Mark, my brothers, it is the lords own request, that there may be an heart in you to hear and obey, that so ye may live for ever.
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Oh therefore if a man cannot prevail with you, yet let the Lord Jesus Christ beg so much of you.
O Therefore if a man cannot prevail with you, yet let the Lord jesus christ beg so much of you.
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You may think it strange that the Lord should desire this at your hands;
You may think it strange that the Lord should desire this At your hands;
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but it is true, he desireth it heartily, and he will be exceedingly pleased if you satisfie his desire.
but it is true, he Desires it heartily, and he will be exceedingly pleased if you satisfy his desire.
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Well now, seeing it is the great request that the Lord by me hath made unto you;
Well now, seeing it is the great request that the Lord by me hath made unto you;
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ask your own souls, commune with your own hearts, and tell me what answer I shall return to the Lord;
ask your own Souls, commune with your own hearts, and tell me what answer I shall return to the Lord;
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Shall I say you will not hear? My brethren, it is a grievous and tedious thing for a poor Minister to give up such an answer unto God;
Shall I say you will not hear? My brothers, it is a grievous and tedious thing for a poor Minister to give up such an answer unto God;
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I would not willingly have this answer from you; therefore I beseech you, answer again:
I would not willingly have this answer from you; Therefore I beseech you, answer again:
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Tell me, what shall I say? Speak comfortably as they did, Whatsoever the Lord our God shall say, that will we hear and doe.
Tell me, what shall I say? Speak comfortably as they did, Whatsoever the Lord our God shall say, that will we hear and do.
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If so, then let me conclude with the answer of God, O that there were such a heart in you,
If so, then let me conclude with the answer of God, Oh that there were such a heart in you,
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and that you would fear the Lord, and keep his Commandements, that it might be well with you for ever. FINIS.and that you would Fear the Lord, and keep his commandments, that it might be well with you for ever. FINIS.
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The Activity of Faith, OR, Abraham's Imitators. SERMON V. ROM. 4.12.
The Activity of Faith, OR, Abraham's Imitators. SERMON V. ROM. 4.12.
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And the Father of Circumcision to them who are not of circumcision onely, but also walk in the steps of that Faith of our father Abraham, which he had, being yet uncircumcised.
And the Father of Circumcision to them who Are not of circumcision only, but also walk in the steps of that Faith of our father Abraham, which he had, being yet uncircumcised.
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THe blessed Apostle Saint Paul, from the 20. verse of the former Chapter, to the end, disputeth that great question of justification by the free grace of God;
THe blessed Apostle Saint Paul, from the 20. verse of the former Chapter, to the end, disputeth that great question of justification by the free grace of God;
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and after many Arguments alledged to prove that it is by grace, and not by works, he concludeth in the 28. verse, Therefore we conclude, that a man is justified by Faith with the works of the Law.
and After many Arguments alleged to prove that it is by grace, and not by works, he Concludeth in the 28. verse, Therefore we conclude, that a man is justified by Faith with the works of the Law.
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Having dispatched this, and setled his assertion by strength of argument in this fourth Chapter, wherein my Text is, he laboureth to make the truth yet more clearer and evident by way of example,
Having dispatched this, and settled his assertion by strength of argument in this fourth Chapter, wherein my Text is, he Laboureth to make the truth yet more clearer and evident by Way of Exampl,
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and to the end he setteth it forth in the lively colour of that faith of Abraham, giving us an instance of this truth, in the example of him, who was the father of the faithfull, a father, not by naturall generation, but by imitation;
and to the end he sets it forth in the lively colour of that faith of Abraham, giving us an instance of this truth, in the Exampl of him, who was the father of the faithful, a father, not by natural generation, but by imitation;
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the Lord having appointed him to be the coppy to all the Beleevers of succeeding ages;
the Lord having appointed him to be the copy to all the Believers of succeeding ages;
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that as he beleeved, and by faith was saved, so they that doe expect to receive salvation, must walk in that way,
that as he believed, and by faith was saved, so they that do expect to receive salvation, must walk in that Way,
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if they purpose to partake of that end.
if they purpose to partake of that end.
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Now touching this example of Abraham, that I may not be long before I come to that, which is the principall point I intend to deliver at this time; the Apostle doth two things;
Now touching this Exampl of Abraham, that I may not be long before I come to that, which is the principal point I intend to deliver At this time; the Apostle does two things;
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first, he layeth down the pattern it selfe clearly, both in Gods vouchsafing justification to Abraham, and also in Gods sealing this by the seale of circumcision,
First, he Layeth down the pattern it self clearly, both in God's vouchsafing justification to Abraham, and also in God's sealing this by the seal of circumcision,
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and this he doth in the 11. verse.
and this he does in the 11. verse.
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And as he hath propounded it thus, both in Gods gift, and in Gods sealing thereof;
And as he hath propounded it thus, both in God's gift, and in God's sealing thereof;
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so in the words of the Text he maketh an application of both, applying it to all Abrahams children that shall live to the end of the world,
so in the words of the Text he makes an application of both, applying it to all Abrahams children that shall live to the end of the world,
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whether Jewes or Gentiles; and in effect it is, as if he had said thus;
whither Jews or Gentiles; and in Effect it is, as if he had said thus;
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Abraham, when he was uncircumcised did beleeve, and so was justified, therefore they that are uncircumcised may beleeve, and be also justified;Abraham, when he was uncircumcised did believe, and so was justified, Therefore they that Are uncircumcised may believe, and be also justified;
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Abraham when he did beleeve was circumcised, and that hindered not, so those that are circumcised may beleeve and be justified, that is, the Jewes and the Gentiles have both liberty to come into the Covenant of grace,Abraham when he did believe was circumcised, and that hindered not, so those that Are circumcised may believe and be justified, that is, the Jews and the Gentiles have both liberty to come into the Covenant of grace,
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and so also to be happy by that Covenant, as Abraham was.
and so also to be happy by that Covenant, as Abraham was.
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In the words therefore, you have an application of the former patterne, to the particular use of every faithfull servant of God, that look what good Abraham had,
In the words Therefore, you have an application of the former pattern, to the particular use of every faithful servant of God, that look what good Abraham had,
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and what he received by faith, they that beleeve as he did, may expect the selfe same mercy that he had.
and what he received by faith, they that believe as he did, may expect the self same mercy that he had.
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Now the faithfull of God, and sonnes of Abraham are here described two wayes:
Now the faithful of God, and Sons of Abraham Are Here described two ways:
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I say, every faithfull man that is the sonne of Abraham, that imitateth the faith of Abraham, is discovered two wayes.
I say, every faithful man that is the son of Abraham, that imitateth the faith of Abraham, is discovered two ways.
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First, Negatively, What will not suffice to make a man the sonne of Abraham.
First, Negatively, What will not suffice to make a man the son of Abraham.
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Secondly, Affirmatively, What God specially looks for at the hands of those that are to be the children of Abraham.
Secondly, Affirmatively, What God specially looks for At the hands of those that Are to be the children of Abraham.
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First, Negatively thus, Abraham is the father of circumcision, not onely to them who are of the circumcision;
First, Negatively thus, Abraham is the father of circumcision, not only to them who Are of the circumcision;
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that is, not onely theirs who have the priviledges of the Jewes, the Word, and the Oracles of God, Circumcision, and the Passeover. Tis true;
that is, not only theirs who have the privileges of the Jews, the Word, and the Oracles of God, Circumcision, and the Passover. This true;
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Abraham is their father, but not onely theirs that have no more but those priviledges, but also theirs, that walk in the footsteps of the faith of Abraham.Abraham is their father, but not only theirs that have no more but those privileges, but also theirs, that walk in the footsteps of the faith of Abraham.
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So that by Circumcision you must here understand all these prerogatives and priviledges which the Jewes had above any other Nation;
So that by Circumcision you must Here understand all these prerogatives and privileges which the Jews had above any other nation;
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and consequently, that none of all those priviledges then could, that none of ours, as, to be in the Church, to be baptized, &c. now can make a man to be the sonne of Abraham. Abraham is the father of the circumcision, not to them who are of the circumcision onely;
and consequently, that none of all those privileges then could, that none of ours, as, to be in the Church, to be baptised, etc. now can make a man to be the son of Abraham. Abraham is the father of the circumcision, not to them who Are of the circumcision only;
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but he is the father of the circumcision, if they have faith.
but he is the father of the circumcision, if they have faith.
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They that have bare circumcision onely, may indeed applaud themselves therein, but they shall never receive thereby, those things God hath promised. This is the Negative.
They that have bore circumcision only, may indeed applaud themselves therein, but they shall never receive thereby, those things God hath promised. This is the Negative.
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Secondly, The Affirmative part sheweth, who they be indeed that shall truly be partakers of the comforts and graces of Abraham, namely, those that walk in the footsteps of that faith of Abraham.
Secondly, The Affirmative part shows, who they be indeed that shall truly be partakers of the comforts and graces of Abraham, namely, those that walk in the footsteps of that faith of Abraham.
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If a man beleeve as he did, work as he did, walk as he did,
If a man believe as he did, work as he did, walk as he did,
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so onely he may come to have title unto, and interest in the promises God hath vouchsafed in his Word.
so only he may come to have title unto, and Interest in the promises God hath vouchsafed in his Word.
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Thus much for the opening of the words.
Thus much for the opening of the words.
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Come we now in the first place to speak of the negative part, in which the Spirit of God is pleased to exclude all outward priviledges and prerogatives,
Come we now in the First place to speak of the negative part, in which the Spirit of God is pleased to exclude all outward privileges and prerogatives,
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and to say thus, Abraham is the father of circumcision, to them who are not of the circumcision onely;
and to say thus, Abraham is the father of circumcision, to them who Are not of the circumcision only;
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that is, if they injoy onely outward priviledges, they are not the children of Abraham. The point we learn hence is thus much;
that is, if they enjoy only outward privileges, they Are not the children of Abraham. The point we Learn hence is thus much;
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That all outward priviledges, as the hearing of the Word, the partaking of the Sacraments, and the like, are not able to make a man a sound Saint of God. That all outward privileges, as the hearing of the Word, the partaking of the Sacraments, and the like, Are not able to make a man a found Saint of God.
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The point is clear in the Text, That if a man had circumcision, that is,
The point is clear in the Text, That if a man had circumcision, that is,
dt n1 vbz j p-acp dt n1, cst cs dt n1 vhd n1, cst vbz,
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if he had all those preferments that God vouchsafeth to a people in the face and bosome of his Church, this would not doe him any good at all, he hath no title to the promises because of these, if he rest in them:
if he had all those preferments that God vouchsafeth to a people in the face and bosom of his Church, this would not do him any good At all, he hath no title to the promises Because of these, if he rest in them:
cs pns31 vhd d d n2 cst np1 vvz p-acp dt n1 p-acp dt n1 cc n1 pp-f po31 n1, d vmd xx vdi pno31 d j p-acp d, pns31 vhz dx n1 p-acp dt n2 c-acp pp-f d, cs pns31 vvb p-acp pno32:
(9) text (DIV1)
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Abraham is not the father of those that are circumcised onely:
Abraham is not the father of those that Are circumcised only:
np1 vbz xx dt n1 pp-f d cst vbr vvn av-j:
(9) text (DIV1)
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So that I say again, all outward priviledges are not able to make a man a true Saint of God.
So that I say again, all outward privileges Are not able to make a man a true Saint of God.
av cst pns11 vvb av, d j n2 vbr xx j pc-acp vvi dt n1 dt j n1 pp-f np1.
(9) text (DIV1)
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Our Saviour Christ, speaking of Capernaum, saith, And thou Capernaum, which art exalted unto heaven, shalt be brought down to hell;
Our Saviour christ, speaking of Capernaum, Says, And thou Capernaum, which art exalted unto heaven, shalt be brought down to hell;
po12 n1 np1, vvg pp-f np1, vvz, cc pns21 np1, r-crq n1 vvn p-acp n1, vm2 vbi vvn a-acp p-acp n1;
(9) text (DIV1)
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for if the mighty works which have been done in thee, had been done in Sodome, &c. Mat. 11.23. Capernaum was lifted up to Heaven; how? In all those spirituall helpes and excellent meanes that God vouchsafed them above many others;for if the mighty works which have been done in thee, had been done in Sodom, etc. Mathew 11.23. Capernaum was lifted up to Heaven; how? In all those spiritual helps and excellent means that God vouchsafed them above many Others;
c-acp cs dt j n2 r-crq vhb vbn vdn p-acp pno21, vhd vbn vdn p-acp np1, av np1 crd. np1 vbds vvn a-acp p-acp n1; c-crq? p-acp d d j n2 cc j n2 cst np1 vvd pno32 p-acp d n2-jn;
(9) text (DIV1)
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they were highly advanced in the enjoyment of heavenly priviledges, they heard the Word of God,
they were highly advanced in the enjoyment of heavenly privileges, they herd the Word of God,
pns32 vbdr av-j vvn p-acp dt n1 pp-f j n2, pns32 vvd dt n1 pp-f np1,
(9) text (DIV1)
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and they saw the Miracles of Christ; and yet, Thou Capernaum, shalt be deep in punishment;
and they saw the Miracles of christ; and yet, Thou Capernaum, shalt be deep in punishment;
cc pns32 vvd dt n2 pp-f np1; cc av, pns21 np1, vm2 vbi j-jn p-acp n1;
(9) text (DIV1)
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thou wert lifted up to Heaven, in regard of excellent priviledges;thou Wertenberg lifted up to Heaven, in regard of excellent privileges;
pns21 vbd2r vvn p-acp p-acp n1, p-acp n1 pp-f j n2;
(9) text (DIV1)
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but thou shalt be cast down to Hell, in regard of thy impenitency and stubbornesse under them.but thou shalt be cast down to Hell, in regard of thy impenitency and Stubbornness under them.
p-acp pns21 vm2 vbi vvn a-acp p-acp n1, p-acp n1 pp-f po21 n1 cc n1 p-acp pno32.
(9) text (DIV1)
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The Apostle Paul disputeth the point, and makes the case clear, Rom. 2.28, 29. where he plucks away all these hopes and vain props, which men raise to themselves from the having of outward priviledges:
The Apostle Paul disputeth the point, and makes the case clear, Rom. 2.28, 29. where he plucks away all these hope's and vain props, which men raise to themselves from the having of outward privileges:
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(9) text (DIV1)
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He is not a Jew, saith he, that is one outwardly, that is, he is not therefore a true child of God,He is not a Jew, Says he, that is one outwardly, that is, he is not Therefore a true child of God,
pns31 vbz xx dt np1, vvz pns31, cst vbz pi av-j, cst vbz, pns31 vbz xx av dt j n1 pp-f np1,
(9) text (DIV1)
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and a faithfull man, he hath not therefore saving faith, because he is circumcised, because he enjoyeth the liberties and priviledges of the people of God,
and a faithful man, he hath not Therefore Saving faith, Because he is circumcised, Because he Enjoyeth the Liberties and privileges of the people of God,
cc dt j n1, pns31 vhz xx av vvg n1, c-acp pns31 vbz vvn, c-acp pns31 vvz dt n2 cc n2 pp-f dt n1 pp-f np1,
(9) text (DIV1)
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and liveth in the bosome of the Church;
and lives in the bosom of the Church;
cc vvz p-acp dt n1 pp-f dt n1;
(9) text (DIV1)
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but he is a Jew which is one inwardly, and Circumciston is that of the heart, in the Spirit and not in the Letter, whose praise is not of men but of God. but he is a Jew which is one inwardly, and Circumcision is that of the heart, in the Spirit and not in the letter, whose praise is not of men but of God.
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(9) text (DIV1)
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You know, that it was an ancient Proverb in Israel, Is Saul also amongst the Prophets? 1 Sam. 10.12. and 19.24. Yes, Saul was amongst the Prophets, and he that was once amongst the Prophets, is now amongst the Devils in Hell. Judas was highly promoted;
You know, that it was an ancient Proverb in Israel, Is Saul also among the prophets? 1 Sam. 10.12. and 19.24. Yes, Saul was among the prophets, and he that was once among the prophets, is now among the Devils in Hell. Judas was highly promoted;
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(9) text (DIV1)
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he lived as an Apostle amongst the Disciples, heard out Saviour continually, sate at table with him, and yet for all this, is now damned in hell for ever:
he lived as an Apostle among the Disciples, herd out Saviour continually, sat At table with him, and yet for all this, is now damned in hell for ever:
pns31 vvd p-acp dt n1 p-acp dt n2, vvd av n1 av-j, vvd p-acp n1 p-acp pno31, cc av p-acp d d, vbz av vvn p-acp n1 c-acp av:
(9) text (DIV1)
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These were high priviledges, and if these would have done the deed, Judas had never perished.
These were high privileges, and if these would have done the deed, Judas had never perished.
d vbdr j n2, cc cs d vmd vhi vdn dt n1, np1 vhd av-x vvn.
(9) text (DIV1)
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Ishamel was circumcised, and yet he was excommunicated out of Abrahams family, the then Church of God, and was a cast-away.Ishmael was circumcised, and yet he was excommunicated out of Abrahams family, the then Church of God, and was a castaway.
np1 vbds vvn, cc av pns31 vbds vvn av pp-f npg1 n1, dt av n1 pp-f np1, cc vbds dt n1.
(9) text (DIV1)
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Instances are many in the Scriptures to this purpose, but I list not to dwell longer upon the proofe of the point;
Instances Are many in the Scriptures to this purpose, but I list not to dwell longer upon the proof of the point;
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(9) text (DIV1)
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you see it is evident enough, that bare priviledges, be they never so high and excellent, are not able to make one indeed a faithfull man before the Lord, nor the sonne of Abraham.
you see it is evident enough, that bore privileges, be they never so high and excellent, Are not able to make one indeed a faithful man before the Lord, nor the son of Abraham.
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(9) text (DIV1)
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I should have shewed the Reasons. Alas! outward matters never work upon the heart. That which makes a man a Saint must work upon the soul.
I should have showed the Reasons. Alas! outward matters never work upon the heart. That which makes a man a Saint must work upon the soul.
pns11 vmd vhi vvn dt n2. np1! j n2 av-x vvb p-acp dt n1. d r-crq vvz dt n1 dt n1 vmb vvi p-acp dt n1.
(9) text (DIV1)
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Now the Word and the Sacraments barely considered cannot work upon the spirit, unlesse the Lord work a new frame inwardly by the infusion of Grace: Gal. 5.6. Circumcision and uncircumcision profiteth nothing, but faith that worketh by love.
Now the Word and the Sacraments barely considered cannot work upon the Spirit, unless the Lord work a new frame inwardly by the infusion of Grace: Gal. 5.6. Circumcision and uncircumcision profiteth nothing, but faith that works by love.
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These outward things are too shallow to reach the inward man, too weak to work so powerfully upon the soule of a Christian man,
These outward things Are too shallow to reach the inward man, too weak to work so powerfully upon the soul of a Christian man,
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(9) text (DIV1)
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as to bring the heart to God.
as to bring the heart to God.
c-acp pc-acp vvi dt n1 p-acp np1.
(9) text (DIV1)
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But I leave the strengthning of the point by Reasons, and because I would not be prevented, I come to the Uses.
But I leave the strengthening of the point by Reasons, and Because I would not be prevented, I come to the Uses.
p-acp pns11 vvb dt vvg pp-f dt n1 p-acp n2, cc c-acp pns11 vmd xx vbi vvn, pns11 vvb p-acp dt n2.
(9) text (DIV1)
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The first Use I will hence raise is an Use of reproof.
The First Use I will hence raise is an Use of reproof.
dt ord n1 pns11 vmb av vvi vbz dt n1 pp-f n1.
(9) text (DIV1)
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This Doctrine confoundeth the carnall confidence of those Professors, that living in the bosome of the Church, place all their hopes and assurance of being saved upon this bottome:
This Doctrine confoundeth the carnal confidence of those Professors, that living in the bosom of the Church, place all their hope's and assurance of being saved upon this bottom:
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(9) text (DIV1)
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because they have been baptized, and come to Church, and hear the Word, and receive the Sacrament,
Because they have been baptised, and come to Church, and hear the Word, and receive the Sacrament,
c-acp pns32 vhb vbn vvn, cc vvb p-acp n1, cc vvi dt n1, cc vvi dt n1,
(9) text (DIV1)
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therefore of necessity (they presume) they must be accepted of God. This was the old plea of the Jewes in Jeremies time:
Therefore of necessity (they presume) they must be accepted of God. This was the old plea of the Jews in Jeremies time:
av pp-f n1 (pns32 vvb) pns32 vmb vbi vvn pp-f np1. d vbds dt j n1 pp-f dt np2 p-acp np1 n1:
(9) text (DIV1)
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When the Prophet came to them to reprove them for their sinnes, and presse them to repentance, they began to quarrell with him,
When the Prophet Come to them to reprove them for their Sins, and press them to Repentance, they began to quarrel with him,
c-crq dt n1 vvd p-acp pno32 pc-acp vvi pno32 p-acp po32 n2, cc vvi pno32 p-acp n1, pns32 vvd pc-acp vvi p-acp pno31,
(9) text (DIV1)
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and to take up Bucklers against him, and cried out, The Temple of the Lord, the Temple of the Lord are these.
and to take up Bucklers against him, and cried out, The Temple of the Lord, the Temple of the Lord Are these.
cc pc-acp vvi a-acp n2 p-acp pno31, cc vvd av, dt n1 pp-f dt n1, dt n1 pp-f dt n1 vbr d.
(9) text (DIV1)
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These are the Fig-leaves wherewith poor and ignorant. Christians think to hide themselves at this day.
These Are the Fig leaves wherewith poor and ignorant. Christians think to hide themselves At this day.
d vbr dt j c-crq j cc j. np1 vvb pc-acp vvi px32 p-acp d n1.
(9) text (DIV1)
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Tell them of their saults, bid them walk humbly and holily before God, reprove them for their strange practises against God and his truth, in prophaning his day, blaspheming his name, contemning his Word, despising his Ministers, &c. and they presently cry out against us:
Tell them of their saults, bid them walk humbly and holily before God, reprove them for their strange practises against God and his truth, in profaning his day, blaspheming his name, contemning his Word, despising his Ministers, etc. and they presently cry out against us:
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(9) text (DIV1)
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What will you make Pagans of us? What do you thinke we are Heathens? Have we not received Christian Baptisme? &c. This is a bottome that beareth up many:
What will you make Pagans of us? What do you think we Are heathens? Have we not received Christian Baptism? etc. This is a bottom that bears up many:
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(9) text (DIV1)
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But oh poor silly creatures, this will not doe it; be not deceived, you will shrink under this shelter, you will fall notwithstanding these props, when you come to tryall;
But o poor silly creatures, this will not do it; be not deceived, you will shrink under this shelter, you will fallen notwithstanding these props, when you come to trial;
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(9) text (DIV1)
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you may have all this, and yet perish, this will not make you Saints in the sight of God.
you may have all this, and yet perish, this will not make you Saints in the sighed of God.
pn22 vmb vhi d d, cc av vvb, d vmb xx vvi pn22 n2 p-acp dt n1 pp-f np1.
(9) text (DIV1)
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You that are Tradesmen, is it a good argument, that because have good ware in your shops,
You that Are Tradesmen, is it a good argument, that Because have good ware in your shops,
pn22 cst vbr n2, vbz pn31 dt j n1, cst c-acp vhb j n1 p-acp po22 n2,
(9) text (DIV1)
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therefore you have no refuse, no drug commodity? or you that are husbandmen, because some good corn grows upon your ground, is it therefore all good corne? Who knows not that there is Cockle amongst corn,
Therefore you have no refuse, no drug commodity? or you that Are husbandmen, Because Some good corn grows upon your ground, is it Therefore all good corn? Who knows not that there is Cockle among corn,
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(9) text (DIV1)
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and bad wares even in your best shops.
and bad wares even in your best shops.
cc j n2 av p-acp po22 js n2.
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So it is true here, as there are many hearers in hell, and many receivers in hell,
So it is true Here, as there Are many hearers in hell, and many Receivers in hell,
av pn31 vbz j av, c-acp pc-acp vbr d n2 p-acp n1, cc d n2 p-acp n1,
(9) text (DIV1)
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so there are too many in the bosome of the Church, enjoying the outward priviledges of Gods people, that shall never receive good by all that they partake of.
so there Are too many in the bosom of the Church, enjoying the outward privileges of God's people, that shall never receive good by all that they partake of.
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(9) text (DIV1)
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Therefore I beseech you be not deceived, trust not to these lying words, and vain hopes, The Sacrament of the Lord,
Therefore I beseech you be not deceived, trust not to these lying words, and vain hope's, The Sacrament of the Lord,
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(9) text (DIV1)
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and the Church, and the Church; and the Church, and the Church;
cc dt n1, cc dt n1;
(9) text (DIV1)
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I say, trust not to these lying vanities. A man may, as Judas, not onely have the Sacrament in his hand,
I say, trust not to these lying vanities. A man may, as Judas, not only have the Sacrament in his hand,
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(9) text (DIV1)
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but Christ in his mouth, and goe to Hell notwithstanding.
but christ in his Mouth, and go to Hell notwithstanding.
cc-acp np1 p-acp po31 n1, cc vvi p-acp n1 a-acp.
(9) text (DIV1)
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Alas, at the day of judgement, if thou hast nothing to say but this, Lord, I was a hearer of thy Word, a receiver at thy Table, a frequenter of thy house, thou canst expect no other answer,
Alas, At the day of judgement, if thou hast nothing to say but this, Lord, I was a hearer of thy Word, a receiver At thy Table, a frequenter of thy house, thou Canst expect no other answer,
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(9) text (DIV1)
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but Depart from me, I know thee not.
but Depart from me, I know thee not.
cc-acp vvb p-acp pno11, pns11 vvb pno21 xx.
(9) text (DIV1)
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He is not the Son of Abraham that hath Circumcision onely, but that walketh in the steps of the faith of Abraham.
He is not the Son of Abraham that hath Circumcision only, but that walks in the steps of the faith of Abraham.
pns31 vbz xx dt n1 pp-f np1 cst vhz n1 av-j, cc-acp cst vvz p-acp dt n2 pp-f dt n1 pp-f np1.
(9) text (DIV1)
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In the second place, here is a word of Exhortation, and that is this;
In the second place, Here is a word of Exhortation, and that is this;
p-acp dt ord n1, av vbz dt n1 pp-f n1, cc d vbz d;
(9) text (DIV1)
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We ought hereby to be instructed, and provoked to stir up our soules, and not to content our selves with,
We ought hereby to be instructed, and provoked to stir up our Souls, and not to content our selves with,
pns12 vmd av pc-acp vbi vvn, cc vvd pc-acp vvi a-acp po12 n2, cc xx pc-acp vvi po12 n2 p-acp,
(9) text (DIV1)
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or settle our selves in these outward shaddows, but to labour to go further, and beyond all that these outward priviledges barely,
or settle our selves in these outward shadows, but to labour to go further, and beyond all that these outward privileges barely,
cc vvi po12 n2 p-acp d j n2, cc-acp p-acp n1 pc-acp vvi av-jc, cc p-acp d cst d j n2 av-j,
(9) text (DIV1)
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as outward priviledges, can make us; not onely to enjoy these, but to strive to be bettered by them;
as outward privileges, can make us; not only to enjoy these, but to strive to be bettered by them;
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(9) text (DIV1)
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not onely to have the Word, and the Sacraments, but to improve them;
not only to have the Word, and the Sacraments, but to improve them;
xx av-j pc-acp vhi dt n1, cc dt n2, cc-acp pc-acp vvi pno32;
(9) text (DIV1)
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to get more then the outward shell, to labour for the kernell, for the comfort of them.
to get more then the outward shell, to labour for the kernel, for the Comfort of them.
pc-acp vvi av-dc cs dt j n1, pc-acp vvi p-acp dt n1, p-acp dt n1 pp-f pno32.
(9) text (DIV1)
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Therefoee I would advise a Christian man that liveth in the bosome of the Church, where the Lord is pleased to continue helps and means to him,
Therefoee I would Advice a Christian man that lives in the bosom of the Church, where the Lord is pleased to continue helps and means to him,
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(9) text (DIV1)
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as to esteem them great priviledges (for so they are) so not to content himself with the outward enjoyment of them,
as to esteem them great privileges (for so they Are) so not to content himself with the outward enjoyment of them,
c-acp pc-acp vvi pno32 j n2 (c-acp av pns32 vbr) av xx pc-acp vvi px31 p-acp dt j n1 pp-f pno32,
(9) text (DIV1)
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but to call upon himself, and to look inward, to see what the heart saith. Outward things will not doe the deed;
but to call upon himself, and to look inward, to see what the heart Says. Outward things will not do the deed;
cc-acp pc-acp vvi p-acp px31, cc pc-acp vvi j, pc-acp vvi r-crq dt n1 vvz. j n2 vmb xx vdi dt n1;
(9) text (DIV1)
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look we therefore for somewhat more, that will stand us in stead when the Lord cometh with his fan in his hand, throughly to purge his floor, and to make a division between the wheat and the chaffe. Take notice of it therefore,
look we Therefore for somewhat more, that will stand us in stead when the Lord comes with his fan in his hand, thoroughly to purge his floor, and to make a division between the wheat and the chaff. Take notice of it Therefore,
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and understand for your spirituall good:
and understand for your spiritual good:
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When thou comest to the house of God, and bringest thine hands to receive the Sacrament,
When thou Comest to the house of God, and bringest thine hands to receive the Sacrament,
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and thine eares to listen to the word;
and thine ears to listen to the word;
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thinke with thy self, I have heard the Word, I have received the Sacrament, but O heart what sayest thou? Have I embraced these promises? Have I closed with those precepts that have been delivered? Have I eaten Christ in the Sacrament? Hath my faith pitched on him exhibited there, under the Elements of Bread and Wine? How often have I already lived under the call of God,
think with thy self, I have herd the Word, I have received the Sacrament, but Oh heart what Sayest thou? Have I embraced these promises? Have I closed with those Precepts that have been Delivered? Have I eaten christ in the Sacrament? Hath my faith pitched on him exhibited there, under the Elements of Bred and Wine? How often have I already lived under the call of God,
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and yet have rejected it? my soul is not yet humbled; I onely come and hear, and return without any benefit;
and yet have rejected it? my soul is not yet humbled; I only come and hear, and return without any benefit;
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therefore now I will go further, and dig deeper, that my heart may be brought to the obedience of the truth.
Therefore now I will go further, and dig Deeper, that my heart may be brought to the Obedience of the truth.
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Mark what our Saviour Christ faith, Joh. 6 49 provoking the Jews to beleeve in him,
Mark what our Saviour christ faith, John 6 49 provoking the jews to believe in him,
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and so to receive mercy by him, he speaks on this manner, forcing them to goe further then outward things;
and so to receive mercy by him, he speaks on this manner, forcing them to go further then outward things;
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Your fathers (saith he) eat Manna in the Wilderness, and are dead. Who are those Fathers? Those stubborn and rebellious Jewes that fell in the Wildernesse:Your Father's (Says he) eat Manna in the Wilderness, and Are dead. Who Are those Father's? Those stubborn and rebellious Jews that fell in the Wilderness:
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These entred not because of unbelief, saith the Apostle to the Hebrews: Now Christ saith, Your Fathers eat Manna, and are dead; he meaneth are damned;These entered not Because of unbelief, Says the Apostle to the Hebrews: Now christ Says, Your Father's eat Manna, and Are dead; he means Are damned;
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for he saith afterward, Vers. 51. If any man eat of this bread, he shall live for ever;
for he Says afterwards, Vers. 51. If any man eat of this bred, he shall live for ever;
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thereby shewing a difference between the faithfull, and unbeleevers, though both die a naturall death:
thereby showing a difference between the faithful, and unbelievers, though both die a natural death:
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I say, making a difference between the rebellious Jews, that did not beleeve, and those that did beleeve:
I say, making a difference between the rebellious jews, that did not believe, and those that did believe:
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Your Fathers eat Manna in the wilderness, a Type and a Sacrament indeed to them, as St. Paul expresseth it;Your Father's eat Manna in the Wilderness, a Type and a Sacrament indeed to them, as Saint Paul Expresses it;
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but that would not doe the deed, though the Manna came from heaven, yet it could not bring them up to heaven, it could not free them from eternall death;
but that would not do the deed, though the Manna Come from heaven, yet it could not bring them up to heaven, it could not free them from Eternal death;
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But here is the priviledge of beleeving, and of right receiving;
But Here is the privilege of believing, and of right receiving;
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He that doth not onely receive bread, but Christ, he that eateth this food, this bread, he shall never die any more, he cannot perish: Labour therefore for this evermore:
He that does not only receive bred, but christ, he that Eateth this food, this bred, he shall never die any more, he cannot perish: Labour Therefore for this evermore:
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As when the woman of Samaria heard our Saviour speak of living water that would continue for ever, She cryed out presently, Oh Sir, give me of this water, that I thirst no more, Joh. 4.15.
As when the woman of Samaria herd our Saviour speak of living water that would continue for ever, She cried out presently, O Sir, give me of this water, that I thirst no more, John 4.15.
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So labour for this food above all: Labour to settle your souls, and to rest your hearts still upon these resolutions;
So labour for this food above all: Labour to settle your Souls, and to rest your hearts still upon these resolutions;
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Oh what have I that a carnall man may not have? What doe I that that a carnall man cannot doe? I would have a Christian man, to go beyond all those that live in the bosome of the Church.
O what have I that a carnal man may not have? What do I that that a carnal man cannot do? I would have a Christian man, to go beyond all those that live in the bosom of the Church.
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I say therefore, let this be the Question, and examine thine heart:
I say Therefore, let this be the Question, and examine thine heart:
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What doe I more then the damned in hell have done I pray? The truth is, the foolish Virgins knocked too:
What do I more then the damned in hell have done I pray? The truth is, the foolish Virgins knocked too:
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I preach, so did Judas: Doe I reform many things, So did Herod: Was I baptized? So was Simon Magnus? In a word, am I resolved to confesse my sins and to make satisfaction for them? Alas Judas did all this,
I preach, so did Judas: Do I reform many things, So did Herod: Was I baptised? So was Simon Magnus? In a word, am I resolved to confess my Sins and to make satisfaction for them? Alas Judas did all this,
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and yet this would not serve the turn; he sorrowed, and repented, and when he had done, he went and hanged himself:
and yet this would not serve the turn; he sorrowed, and repented, and when he had done, he went and hanged himself:
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It was not godly sorrow that caused repentance to salvation, he repented onely for the gall of sin, not for the soul of sin.
It was not godly sorrow that caused Repentance to salvation, he repented only for the Gall of since, not for the soul of since.
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Labour we therefore, and let us every one provoke another to go further then ever reprobates went;
Labour we Therefore, and let us every one provoke Another to go further then ever Reprobates went;
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in praying, and hearing, and professing, labour for something that will stand us in stead in the day of tryall, When the heavens shall bee rolled together as a scrole, Isai. 34.4. that we may appear before the Lord, and receive a reward from him in his appointed time and season.
in praying, and hearing, and professing, labour for something that will stand us in stead in the day of trial, When the heavens shall be rolled together as a scroll, Isaiah 34.4. that we may appear before the Lord, and receive a reward from him in his appointed time and season.
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So much for the Negative Part. I proceed now to the Affirmative:
So much for the Negative Part. I proceed now to the Affirmative:
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Who those are, that may, and doe indeed, receive benefit as Abraham did? The Text saith, They that walk in the steps of that faith of Abraham:
Who those Are, that may, and do indeed, receive benefit as Abraham did? The Text Says, They that walk in the steps of that faith of Abraham:
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That man, that not onely enjoyeth the Priviledges of the Church, but yeeldeth the obedience of faith, according to the Word of God revealed,
That man, that not only Enjoyeth the Privileges of the Church, but yields the Obedience of faith, according to the Word of God revealed,
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and walketh in obedience, that man alone shall be blessed with faithfull Abraham.
and walks in Obedience, that man alone shall be blessed with faithful Abraham.
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Two points may be hence raised, but I shall hardly handle them both, therefore I will passe over the first onely with a touch,
Two points may be hence raised, but I shall hardly handle them both, Therefore I will pass over the First only with a touch,
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and that lieth closely couched in the Text, That, Faith causeth fruitfulness in the hearts and lives of those in whom it is.
and that lies closely couched in the Text, That, Faith Causes fruitfulness in the hearts and lives of those in whom it is.
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Mark what I say, A faithfull man, is a fruitfull man: Faith inableth a man to be doing.
Mark what I say, A faithful man, is a fruitful man: Faith enableth a man to be doing.
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Ask the Question, By what power was it whereby Abraham was inabled to yeeld obedience to the Lord? The Text answereth you, They that walke in the footsteps not of Abraham, but in the footsteps of the faith of Abraham.
Ask the Question, By what power was it whereby Abraham was enabled to yield Obedience to the Lord? The Text Answers you, They that walk in the footsteps not of Abraham, but in the footsteps of the faith of Abraham.
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A man would have thought the Text should have run thus, They that walk in the footsteps of Abraham, that is true too,
A man would have Thought the Text should have run thus, They that walk in the footsteps of Abraham, that is true too,
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but the Apostle had another end, therefore he saith, They that walk in the footsteps of the faith of Abraham, implying, that it was the grace of faith that God bestowed on Abraham, that quickned and inabled him to every duty that God required of him,
but the Apostle had Another end, Therefore he Says, They that walk in the footsteps of the faith of Abraham, implying, that it was the grace of faith that God bestowed on Abraham, that quickened and enabled him to every duty that God required of him,
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and called him to the performance of.
and called him to the performance of.
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So that I say, the Question being, Whence came it that Abraham was so fruitfull a Christian, what inabled him to do,
So that I say, the Question being, Whence Come it that Abraham was so fruitful a Christian, what enabled him to do,
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and to suffer what he did? Surely it was faith that was the cause that produced such Effects, that helped him to perform such actions.
and to suffer what he did? Surely it was faith that was the cause that produced such Effects, that helped him to perform such actions.
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The Point then you see is evident, Faith is it that causoth fruit.
The Point then you see is evident, Faith is it that causoth fruit.
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Hence it is, that of almost all the actions that a Christian haah to doe, faith is still said to be the worker.
Hence it is, that of almost all the actions that a Christian haah to doe, faith is still said to be the worker.
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If a man pray as he should, it is the prayer of faith, Jam. 5.15. If a man obey as he should it is the obedience of faith, Rom. 16.26.
If a man pray as he should, it is the prayer of faith, Jam. 5.15. If a man obey as he should it is the Obedience of faith, Rom. 16.26.
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If a man war in the Church militant, it is the fight of faith, 1 Tim. 6.12. 2 Tim. 4.7.
If a man war in the Church militant, it is the fight of faith, 1 Tim. 6.12. 2 Tim. 4.7.
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If a man live as a Christian and holy man, he liveth by fasth, Gal. 2.20.
If a man live as a Christian and holy man, he lives by fasth, Gal. 2.20.
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Nay shall I say yet more, if he die as he ought, he dieth by faith, Heb. 11.13. These all died in faith.
Nay shall I say yet more, if he die as he ought, he Dieth by faith, Hebrew 11.13. These all died in faith.
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What is that? by the power of faith that directed and ordered them in the course of their death, furnished them with grounds and principles of aflurance of the love of God, made them carry themselves patiently in death.
What is that? by the power of faith that directed and ordered them in the course of their death, furnished them with grounds and principles of aflurance of the love of God, made them carry themselves patiently in death.
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I can say no more, but with the Apostle, 2 Cor. 13.5. Examine your selves, whether yee bee in the faith.
I can say no more, but with the Apostle, 2 Cor. 13.5. Examine your selves, whither ye be in the faith.
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Why doth not the Apostle say, Examine whether faith be in you, but whether yee bee in the faith? His meaning is, that as a man is said, to be in drinke, or to be in love, or to bee in passion, that is, under the command of drinke, or love, or passion;
Why does not the Apostle say, Examine whither faith be in you, but whither ye be in the faith? His meaning is, that as a man is said, to be in drink, or to be in love, or to be in passion, that is, under the command of drink, or love, or passion;
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so the whole man must be under the command of faith: (as you shall see more afterwards) If he pray, faith must indite his prayer;
so the Whole man must be under the command of faith: (as you shall see more afterwards) If he pray, faith must indite his prayer;
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If he obey, faith must work; If hee live, it is faith that must quicken him;
If he obey, faith must work; If he live, it is faith that must quicken him;
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and if he die, it is faith that must order him in death:
and if he die, it is faith that must order him in death:
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And wheresoever faith is, it will doe wonders in the soul of that man where it is, it cannot be idle, it will have footsteps, it sets the whole man on work, it moveth feet,
And wheresoever faith is, it will do wonders in the soul of that man where it is, it cannot be idle, it will have footsteps, it sets the Whole man on work, it moves feet,
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and hands, and cies, and all parts of the bodie. Mark how the Apostle disputeth, 2 Cor 4.13.
and hands, and cies, and all parts of the body. Mark how the Apostle disputeth, 2 Cor 4.13.
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We having the same spirit of faith, according as it is written, I beleeved, and therefore have I spoken, we also believe, and therefore speak: We having the same Spirit of faith, according as it is written, I believed, and Therefore have I spoken, we also believe, and Therefore speak:
pns12 vhg dt d n1 pp-f n1, vvg c-acp pn31 vbz vvn, pns11 vvd, cc av vhb pns11 vvn, pns12 av vvb, cc av vvi:
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The faith of the Apostle which he had in his heart, set his tongue a going:
The faith of the Apostle which he had in his heart, Set his tongue a going:
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If a man have faith within, it will break forth at his mouth. This shall suffice for the proof of the point;
If a man have faith within, it will break forth At his Mouth. This shall suffice for the proof of the point;
cs dt n1 vhb n1 a-acp, pn31 vmb vvi av p-acp po31 n1. d vmb vvi p-acp dt n1 pp-f dt n1;
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I thought to have pressed it further, but if I should, I see the time would prevent me.
I Thought to have pressed it further, but if I should, I see the time would prevent me.
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The Use therefore in a word is this:
The Use Therefore in a word is this:
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If this be so, then it falleth soul, and is a heavie Bill of Indictment against many that live in the bosome of the Church.
If this be so, then it falls soul, and is a heavy Bill of Indictment against many that live in the bosom of the Church.
cs d vbb av, cs pn31 vvz n1, cc vbz dt j n1 pp-f n1 p-acp d cst vvb p-acp dt n1 pp-f dt n1.
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Go thy wayes home, and read but this Text, and consider seriously but this one thing in it;
Go thy ways home, and read but this Text, and Consider seriously but this one thing in it;
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That whosoever is the son of Abraham, hath faith, and whosoever hath faith, is a walker, is a worker; That whosoever is the son of Abraham, hath faith, and whosoever hath faith, is a walker, is a worker;
cst r-crq vbz dt n1 pp-f np1, vhz n1, cc r-crq vhz n1, vbz dt n1, vbz dt n1;
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by the footsteps of faith you may see where faith hath been:
by the footsteps of faith you may see where faith hath been:
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Will not this then, I say, fall marvellous heavie upon many souls that live in the bosome of the Church, who are confident,
Will not this then, I say, fallen marvellous heavy upon many Souls that live in the bosom of the Church, who Are confident,
n1 xx d av, pns11 vvb, vvb j j p-acp d n2 cst vvb p-acp dt n1 pp-f dt n1, r-crq vbr j,
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and put it out of all Question, that they are true beleevers, and make no doubt but that they have faith? But look to it, wheresoever faith is, it is fruitfull:
and put it out of all Question, that they Are true believers, and make no doubt but that they have faith? But look to it, wheresoever faith is, it is fruitful:
cc vvd pn31 av pp-f d n1, cst pns32 vbr j n2, cc vvb dx n1 cc-acp cst pns32 vhb n1? cc-acp vvb p-acp pn31, c-crq n1 vbz, pn31 vbz j:
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If thou art fruitlesse, say what thou wilt, thou hast no faith at all. Alas these idle Drones;
If thou art fruitless, say what thou wilt, thou hast no faith At all. Alas these idle Drones;
cs pns21 vb2r j, vvb r-crq pns21 vm2, pns21 vh2 dx n1 p-acp d. np1 d j n2;
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these idle Christians the Church is too too full of them. Men are continually hearing, and yet remain fruitless and unprofitable;
these idle Christians the Church is too too full of them. Men Are continually hearing, and yet remain fruitless and unprofitable;
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whereas if there were more faith in the world, we should have more work done in the world;
whereas if there were more faith in the world, we should have more work done in the world;
cs cs pc-acp vbdr dc n1 p-acp dt n1, pns12 vmd vhi dc n1 vdn p-acp dt n1;
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faith would set feet, and hands, and eies, and all on work.
faith would Set feet, and hands, and eyes, and all on work.
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Men go under the name of professors, but alas they are but Pictures, they stir not a whit;
Men go under the name of professors, but alas they Are but Pictures, they stir not a whit;
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Mark, Where you found them in the beginning of the yeer, there you shall find them in the end of the yeer,
Mark, Where you found them in the beginning of the year, there you shall find them in the end of the year,
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as profane, as worldly, as loose in their conversations, as formall in dutie as ever:
as profane, as worldly, as lose in their conversations, as formal in duty as ever:
c-acp j, c-acp j, c-acp j p-acp po32 n2, c-acp j p-acp n1 c-acp av:
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And is this faith? Oh faith would work other matters, and provoke a soul to other passages then these.
And is this faith? O faith would work other matters, and provoke a soul to other passages then these.
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But you wil say, May not a man have faith, and not that fruit you speak of? May not a man have a good heart to Godward, But you will say, May not a man have faith, and not that fruit you speak of? May not a man have a good heart to Godward,
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although he cannot find that abilitie in matter of fruitfulnesse? My brethren, be not deceived, Such an opinion is a meer delusion of Satan;although he cannot find that ability in matter of fruitfulness? My brothers, be not deceived, Such an opinion is a mere delusion of Satan;
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whereever faith is, it bringeth Christ into the soul; Mark that, Whosoever beleeveth, Christ dwelleth in his heart by faith, Eph. 3.17.
wherever faith is, it brings christ into the soul; Mark that, Whosoever Believeth, christ dwells in his heart by faith, Ephesians 3.17.
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And, If Christ be in you, saith the Apostle, the body is dead, because of sin,
And, If christ be in you, Says the Apostle, the body is dead, Because of since,
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but the spirit is life, because of righteousness, Rom. 8.10. If Christ be in you, that is, Whosoever beleeveth in the Lord Jesus, Christ dwels in such a man by faith;but the Spirit is life, Because of righteousness, Rom. 8.10. If christ be in you, that is, Whosoever Believeth in the Lord jesus, christ dwells in such a man by faith;
cc-acp dt n1 vbz n1, c-acp pp-f n1, np1 crd. cs np1 vbb p-acp pn22, cst vbz, r-crq vvz p-acp dt n1 np1, np1 vvz p-acp d dt n1 p-acp n1;
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now if Christ be in the soul, the bodie cannot be dead; but a man is alive, and quick, and active to holy duties, ready, and willing,
now if christ be in the soul, the body cannot be dead; but a man is alive, and quick, and active to holy duties, ready, and willing,
av cs np1 vbb p-acp dt n1, dt n1 vmbx vbi j; cc-acp dt n1 vbz j, cc j, cc j p-acp j n2, j, cc j,
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and cheerfull in the performance of whatsoever God requireth; Christ is not a dead Saviour, nor the Spirit a dead Spirit;
and cheerful in the performance of whatsoever God requires; christ is not a dead Saviour, nor the Spirit a dead Spirit;
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The second Adam is made a quickning spirit, 1 Cor. 15.45.The second Adam is made a quickening Spirit, 1 Cor. 15.45.
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And wherever the Spirit is, it works Effects suteable to it The Spirit is a Spirit of puritie, a spirit of zeal, &c. and where it is, it maketh pure and zealous, &c. When a man will say he hath faith,
And wherever the Spirit is, it works Effects suitable to it The Spirit is a Spirit of purity, a Spirit of zeal, etc. and where it is, it makes pure and zealous, etc. When a man will say he hath faith,
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and in the mean time can be content to be idle and unfruitfull in the work of the Lord, can bee content to be a dead Christian, let him know, that his case is marvellously fearfull:
and in the mean time can be content to be idle and unfruitful in the work of the Lord, can be content to be a dead Christian, let him know, that his case is marvellously fearful:
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For if faith were in him indeed, it would appear, yee cannot keep your good hearts to your selves, where ever fire is, it will burn,
For if faith were in him indeed, it would appear, ye cannot keep your good hearts to your selves, where ever fire is, it will burn,
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and where ever faith is, it cannot be kept secret:
and where ever faith is, it cannot be kept secret:
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The heart will be inlarged, the soul quickned, and there will be a change in the whole life and conversation,
The heart will be enlarged, the soul quickened, and there will be a change in the Whole life and Conversation,
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if ever faith take place in a man.
if ever faith take place in a man.
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I will say no more of this, but proceed to the Second point, arising out of the Affirmative part.
I will say no more of this, but proceed to the Second point, arising out of the Affirmative part.
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You will say, What fruit is it then? Or how shall a man know what is the true fruit of faith indeed, whereby he may discern his own estate? I answer, The Text will tell you:
You will say, What fruit is it then? Or how shall a man know what is the true fruit of faith indeed, whereby he may discern his own estate? I answer, The Text will tell you:
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He that walketh in the footsteps of that faith of Abraham: He that walks in the footsteps of that faith of Abraham:
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By footsteps are meant the works, the actions, the holy endeavours of Abraham; and where those footsteps are, there is the faith of Abraham. So that the point of Instruction hence is thus much, (which indeed is the main drift of the Apostle)
By footsteps Are meant the works, the actions, the holy endeavours of Abraham; and where those footsteps Are, there is the faith of Abraham. So that the point of Instruction hence is thus much, (which indeed is the main drift of the Apostle)
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That, Every faithfull man may, yea doth imitate the actions of faithfull Abraham. That, Every faithful man may, yea does imitate the actions of faithful Abraham.
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Mark what I say, I say again, This is to be the Son of Abraham, not because we are begotten of him by naturall generation;
Mark what I say, I say again, This is to be the Son of Abraham, not Because we Are begotten of him by natural generation;
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for so the Jews are the sons of Abraham: but Abraham is our father, because he is the pattern for the proceeding of our faith.
for so the jews Are the Sons of Abraham: but Abraham is our father, Because he is the pattern for the proceeding of our faith.
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Thy father was an Amorite, saith the Scripture, Ezek. 16.3. that is, Thou followest the steps of the Amorites in thy conversation.Thy father was an Amorite, Says the Scripture, Ezekiel 16.3. that is, Thou followest the steps of the amorites in thy Conversation.
po21 n1 vbds dt n1, vvz dt n1, np1 crd. cst vbz, pns21 vv2 dt n2 pp-f dt np1 p-acp po21 n1.
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So is Abraham called the father of the faithfull, because he is the copie of their course, whom they must follow in those services that God calleth for.
So is Abraham called the father of the faithful, Because he is the copy of their course, whom they must follow in those services that God calls for.
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So the point is clear, Every faithfull man may, yea, doth, and must imitate the actions of faithfull Abraham.
So the point is clear, Every faithful man may, yea, does, and must imitate the actions of faithful Abraham.
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It is Christs own plea, Joh. 8.39.
It is Christ own plea, John 8.39.
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and he presseth it as an undeniable truth apon the hearts of the Scribes and Pharisees, that bragged very highly of their priviledges and prerogatives,
and he Presseth it as an undeniable truth upon the hearts of the Scribes and Pharisees, that bragged very highly of their privileges and prerogatives,
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and said, Abraham is our father: No, saith Christ; If yee were Abraham's children, yee would doe the works of Abraham.
and said, Abraham is our father: No, Says christ; If ye were Abraham's children, ye would do the works of Abraham.
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To be like Abraham in constitution, to be one of his bloud, is not that which makes a man a sonne of Abraham, but to be like him in holinesse of affection, to have a heart framed,
To be like Abraham in constitution, to be one of his blood, is not that which makes a man a son of Abraham, but to be like him in holiness of affection, to have a heart framed,
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and a life disposed answerably to his. The Apostle in like manner presseth this point, Heb. 13.7. when he would provoke the Hebrewes, to whom he wrote, to follow the examples of the Saints;
and a life disposed answerably to his. The Apostle in like manner Presseth this point, Hebrew 13.7. when he would provoke the Hebrews, to whom he wrote, to follow the Examples of the Saints;
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Whose faith (saith he) follow, considering the end of their conversation. So the Apostle Peter presseth the example of Sarah upon all good women;Whose faith (Says he) follow, considering the end of their Conversation. So the Apostle Peter Presseth the Exampl of Sarah upon all good women;
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Whose daughters yee are (saith he) as long as yee doe well, 1 Pet. 36.Whose daughters ye Are (Says he) as long as ye do well, 1 Pet. 36.
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For the opening of the point, and that yee may more clearly understand it.
For the opening of the point, and that ye may more clearly understand it.
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A question here would be resolved, What were the footsteps of the faith of Abraham? which way went he? This is a question, I say, worthy the scanning,
A question Here would be resolved, What were the footsteps of the faith of Abraham? which Way went he? This is a question, I say, worthy the scanning,
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and therefore (leaving the further confirmation of the point, as being aleady evident enough) I will come to it, that so you may know what to pitch and settle your hearts upon.
and Therefore (leaving the further confirmation of the point, as being aleady evident enough) I will come to it, that so you may know what to pitch and settle your hearts upon.
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I aniwer therefore, There are six footsteps of the faith of Abraham, which are the main things wherein every faithfull man must doe as Abraham did, in the work of faith, I mean, in his ordinary course:
I aniwer Therefore, There Are six footsteps of the faith of Abraham, which Are the main things wherein every faithful man must do as Abraham did, in the work of faith, I mean, in his ordinary course:
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for if there be any thing extraordinary, no man is bound to imitate him therein;
for if there be any thing extraordinary, no man is bound to imitate him therein;
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but in the work of faith, I say, which belongeth to all men, every man must imitate Abraham in these six steps,
but in the work of faith, I say, which belongeth to all men, every man must imitate Abraham in these six steps,
cc-acp p-acp dt n1 pp-f n1, pns11 vvb, r-crq vvz p-acp d n2, d n1 vmb vvi np1 p-acp d crd n2,
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and then he is in the next door to happinesse, the very next neighbour, as I may say, to heaven.
and then he is in the next door to happiness, the very next neighbour, as I may say, to heaven.
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The first step which Abraham took in the wayes of grace and happinesse, you shall observe, Gen. 12.1. to be a yeelding to the call of God.
The First step which Abraham took in the ways of grace and happiness, you shall observe, Gen. 12.1. to be a yielding to the call of God.
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Mark what God said to Abraham, Get thee out of thy country, and from thy kindred,
Mark what God said to Abraham, Get thee out of thy country, and from thy kindred,
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and from thy fathers house, unto a land that I will shew thee:
and from thy Father's house, unto a land that I will show thee:
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And Abraham departed, saith the Text, Verse 4. as the Lord had spoken unto him, even when he was an Idolater:And Abraham departed, Says the Text, Verse 4. as the Lord had spoken unto him, even when he was an Idolater:
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he is content to lay aside all, and let the command of God bear the sway;
he is content to lay aside all, and let the command of God bear the sway;
pns31 vbz j pc-acp vvi av av-d, cc vvb dt n1 pp-f np1 vvi dt n1;
(9) text (DIV1)
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neither friends, nor kindred, nor gods can keep him back, but he presently stoopeth to the call of God.
neither Friends, nor kindred, nor God's can keep him back, but he presently stoopeth to the call of God.
dx n2, ccx n1, ccx n2 vmb vvi pno31 av, cc-acp pns31 av-j vvz p-acp dt n1 pp-f np1.
(9) text (DIV1)
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2802
So it is, my brethren, with every faithfull man: This is his first step; He is contented to be under the rule and power of Gods command.
So it is, my brothers, with every faithful man: This is his First step; He is contented to be under the Rule and power of God's command.
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(9) text (DIV1)
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Let the Lord call for him, require any service of him, his soule presently yeeldeth,
Let the Lord call for him, require any service of him, his soul presently yields,
vvb dt n1 vvb p-acp pno31, vvb d n1 pp-f pno31, po31 n1 av-j vvz,
(9) text (DIV1)
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and is content to be framed and fashioned to Gods call, and returneth an obedient answer thereto:
and is content to be framed and fashioned to God's call, and returns an obedient answer thereto:
cc vbz j pc-acp vbi vvn cc vvn p-acp n2 vvb, cc vvz dt j n1 av:
(9) text (DIV1)
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he is content to come out of his sinnes, and out of himselfe, and to receive the impressions of the Spirit.
he is content to come out of his Sins, and out of himself, and to receive the impressions of the Spirit.
pns31 vbz j pc-acp vvi av pp-f po31 n2, cc av pp-f px31, cc pc-acp vvi dt n2 pp-f dt n1.
(9) text (DIV1)
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This is that which God requireth, not onely of Abraham, but of all beleevers:
This is that which God requires, not only of Abraham, but of all believers:
d vbz d r-crq np1 vvz, xx av-j pp-f np1, p-acp pp-f d n2:
(9) text (DIV1)
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Whosoever will be my Disciple, saith Christ, must forsake father, and mother, and wife, and children, and houses, and lands; Whosoever will be my Disciple, Says christ, must forsake father, and mother, and wife, and children, and houses, and Lands;
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(9) text (DIV1)
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yea, and he must deny himselfe, and take up his Crosse, and follow me. yea, and he must deny himself, and take up his Cross, and follow me.
uh, cc pns31 vmb vvi px31, cc vvb a-acp po31 n1, cc vvb pno11.
(9) text (DIV1)
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2809
This is the first step in Christianity, to lay down our own honours, to trample upon our own respects, to submit our necks to the block as it were,
This is the First step in Christianity, to lay down our own honours, to trample upon our own respects, to submit our necks to the block as it were,
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(9) text (DIV1)
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2810
and whatsoever God commands, to be content that his good pleasure should take place with us.
and whatsoever God commands, to be content that his good pleasure should take place with us.
cc r-crq np1 vvz, pc-acp vbi j cst po31 j n1 vmd vvi n1 p-acp pno12.
(9) text (DIV1)
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2811
Nay, yet further, Abraham was not content onely to leave his country, and kindred, and fathers house,
Nay, yet further, Abraham was not content only to leave his country, and kindred, and Father's house,
uh, av av-jc, np1 vbds xx j av-j pc-acp vvi po31 n1, cc n1, cc ng1 n1,
(9) text (DIV1)
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2812
but he left his goods also: The Text saith, Josh. 24.2. Your fathers dwelt on the other side of the floud in old time, even Terah the father of Abraham, and the father of Nachor;
but he left his goods also: The Text Says, Josh. 24.2. Your Father's dwelled on the other side of the flood in old time, even Terah the father of Abraham, and the father of Nahor;
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(9) text (DIV1)
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2813
and they served other Gods. Abraham was an Idolater before God called him;and they served other God's Abraham was an Idolater before God called him;
cc pns32 vvd j-jn n2 np1 vbds dt n1 p-acp np1 vvd pno31;
(9) text (DIV1)
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2814
but as soon as God called him he left his gods behind him, and God onely should be his God, to exercise rule and authority over him in every particular.
but as soon as God called him he left his God's behind him, and God only should be his God, to exercise Rule and Authority over him in every particular.
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(9) text (DIV1)
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2815
And this is not all yet: My brethren, I beseech you observe it; Abraham did not this as one constrained and forced thereunto;
And this is not all yet: My brothers, I beseech you observe it; Abraham did not this as one constrained and forced thereunto;
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(9) text (DIV1)
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but so as he would not return any more: and that is a passage very observable;
but so as he would not return any more: and that is a passage very observable;
cc-acp av c-acp pns31 vmd xx vvi d av-dc: cc cst vbz dt n1 av j;
(9) text (DIV1)
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2817
Truly, saith the Apostle, Heb. 11.15. if he had been mindfull of the country from whence he came out, he might have had opportunity to have returned. Truly, Says the Apostle, Hebrew 11.15. if he had been mindful of the country from whence he Come out, he might have had opportunity to have returned.
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(9) text (DIV1)
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2818
If he would have gone back again, he had liberty enough;
If he would have gone back again, he had liberty enough;
cs pns31 vmd vhi vvn av av, pns31 vhd n1 av-d;
(9) text (DIV1)
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but he would have no more kindred, nor no more fathers house, nor no other gods,
but he would have no more kindred, nor no more Father's house, nor no other God's,
cc-acp pns31 vmd vhi dx dc n1, ccx dx dc ng1 n1, ccx dx j-jn n2,
(9) text (DIV1)
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2820
because he knew the command of God was otherwise; therefore he would not return though he might;
Because he knew the command of God was otherwise; Therefore he would not return though he might;
c-acp pns31 vvd dt n1 pp-f np1 vbds av; av pns31 vmd xx vvi cs pns31 vmd;
(9) text (DIV1)
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2821
intimating that he was not drawn from his country by a kind of force, but he so voluntarily yeelded up himselfe to the command of God,
intimating that he was not drawn from his country by a kind of force, but he so voluntarily yielded up himself to the command of God,
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(9) text (DIV1)
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2822
and that so prevailed with him, that he would never return any more.
and that so prevailed with him, that he would never return any more.
cc cst av vvn p-acp pno31, cst pns31 vmd av-x vvi d dc.
(9) text (DIV1)
379
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2823
But the people of Israel, though they were brought out of Aegypt, yet they returned back thither in their hearts: So the Text speakes;
But the people of Israel, though they were brought out of Egypt, yet they returned back thither in their hearts: So the Text speaks;
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(9) text (DIV1)
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2824
They thought of the Fish which they did eat there freely; the Cucumbers, and the Melons, and the Leeks, and the Onions, and the Garlick, Numb. 11.5.They Thought of the Fish which they did eat there freely; the Cucumbers, and the Melons, and the Leeks, and the Onions, and the Garlic, Numb. 11.5.
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(9) text (DIV1)
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2825
and their mindes ran after the flesh-pots of Aegypt, Exod. 16. Many a time a carnall wretch commeth so farre,
and their minds ran After the fleshpots of Egypt, Exod 16. Many a time a carnal wretch comes so Far,
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(9) text (DIV1)
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2826
as that when God knocks his fingers off his sinnes, he lets them goe for a time,
as that when God knocks his fingers off his Sins, he lets them go for a time,
c-acp cst c-crq np1 vvz po31 n2 p-acp po31 n2, pns31 vvz pno32 vvi p-acp dt n1,
(9) text (DIV1)
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2827
but his heart is still bent after his former courses, and he lingereth after them still:
but his heart is still bent After his former courses, and he lingereth After them still:
cc-acp po31 n1 vbz av vvn p-acp po31 j n2, cc pns31 vvz p-acp pno32 av:
(9) text (DIV1)
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2828
so was it not with Abraham: And this is the first step of the faith of Abraham, that he was content to yeeld to the call,
so was it not with Abraham: And this is the First step of the faith of Abraham, that he was content to yield to the call,
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(9) text (DIV1)
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2829
and to be under the command of God, to let his good pleasure take place in his heart, to leave all, kindred, country, fathers house, and never return any more.
and to be under the command of God, to let his good pleasure take place in his heart, to leave all, kindred, country, Father's house, and never return any more.
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(9) text (DIV1)
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2830
And this is that first step that God lookes every faithfull man should take, that he be willing, that the command of God take place in his heart, that God should make room there for himselfe, that he should pluck away his dearest sinnes, that are as neer to him as his right hand, and as his right eye.
And this is that First step that God looks every faithful man should take, that he be willing, that the command of God take place in his heart, that God should make room there for himself, that he should pluck away his dearest Sins, that Are as near to him as his right hand, and as his right eye.
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(9) text (DIV1)
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If the Adulterer were converted, he would be contented that God should take away his lust, that is as dear to him as his very soule;
If the Adulterer were converted, he would be contented that God should take away his lust, that is as dear to him as his very soul;
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(9) text (DIV1)
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nay, he would fain, and that with all his heart, have God make way in his soul for his own Majesty, by beating down all the holds of Satan,
nay, he would fain, and that with all his heart, have God make Way in his soul for his own Majesty, by beating down all the holds of Satan,
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(9) text (DIV1)
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and tumbling that Dagon to the ground which standeth before him. This is the first step of faith.
and tumbling that Dagon to the ground which Stands before him. This is the First step of faith.
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(9) text (DIV1)
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2834
The next step that Abraham, and so every faithfull soule, sets forward, is this;
The next step that Abraham, and so every faithful soul, sets forward, is this;
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(9) text (DIV1)
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That when ever faith commeth powerfully into the heart, the soule is not content barely to yeeld to the command of God,
That when ever faith comes powerfully into the heart, the soul is not content barely to yield to the command of God,
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(9) text (DIV1)
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2836
but it breatheth after his mercy, longeth for his grace, prizeth Christ and Salvation above all things in the world, is satisfied and contented with nothing but with the Lord Christ:
but it breathes After his mercy, Longeth for his grace, prizeth christ and Salvation above all things in the world, is satisfied and contented with nothing but with the Lord christ:
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(9) text (DIV1)
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2837
and although it partake of many things below, and injoy abundance of outward comforts, yet it is not quieted till it rest and pitch it selfe upon the Lord,
and although it partake of many things below, and enjoy abundance of outward comforts, yet it is not quieted till it rest and pitch it self upon the Lord,
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(9) text (DIV1)
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2838
and find and feel that evidence and assurance of his love, which he hath promised unto,
and find and feel that evidence and assurance of his love, which he hath promised unto,
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(9) text (DIV1)
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and will bestow on those who love him:
and will bestow on those who love him:
cc vmb vvi p-acp d r-crq vvb pno31:
(9) text (DIV1)
380
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As for all things here below, he hath but a slight, and mean, and base esteem of them.
As for all things Here below, he hath but a slight, and mean, and base esteem of them.
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(9) text (DIV1)
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2841
This you shall see apparent in Abraham: Gen. 15.1, 2. Feare not Abraham, (saith God) I am thy sheild, and thy exceeding great reward.
This you shall see apparent in Abraham: Gen. 15.1, 2. fear not Abraham, (Says God) I am thy shield, and thy exceeding great reward.
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What could a man desire more? One would think that the Lord makes a promise here large enough to Abraham; I will be thy Buckler, and exceeding great reward:
What could a man desire more? One would think that the Lord makes a promise Here large enough to Abraham; I will be thy Buckler, and exceeding great reward:
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2843
Is not Abraham contented with this? No; mark how he pleadeth with God;
Is not Abraham contented with this? No; mark how he pleads with God;
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(9) text (DIV1)
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2844
Lord God (saith he) what wilt thou give me, seeing I goe childlesse? His eye is upon the promise that God had made to him of a sonne, of whom the Saviour of the world should come.Lord God (Says he) what wilt thou give me, seeing I go childless? His eye is upon the promise that God had made to him of a son, of whom the Saviour of the world should come.
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(9) text (DIV1)
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2845
Oh Lord, what wilt thou give me? as if he had said, What wilt thou doe for me? alas nothing will doe my soule good,O Lord, what wilt thou give me? as if he had said, What wilt thou do for me? alas nothing will do my soul good,
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(9) text (DIV1)
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2846
unlesse I have a sonne, and in him a Saviour.
unless I have a son, and in him a Saviour.
cs pns11 vhb dt n1, cc p-acp pno31 dt n1.
(9) text (DIV1)
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2847
What will become of me, so long as I goe childlesse, and so saviourlesse, as I may so speak? You see how Abraham 's mouth was out of tast with all other things,
What will become of me, so long as I go childless, and so saviourlesse, as I may so speak? You see how Abraham is Mouth was out of taste with all other things,
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(9) text (DIV1)
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2848
how he could relish nothing, injoy nothing in comparison of the promise, though he had otherwise what he would, or could desire.
how he could relish nothing, enjoy nothing in comparison of the promise, though he had otherwise what he would, or could desire.
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(9) text (DIV1)
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2849
Thus must it be with every faithfull man.
Thus must it be with every faithful man.
av vmb pn31 vbi p-acp d j n1.
(9) text (DIV1)
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2850
That soule never had, nor never shall have Christ, that doth not prize him above all things in the world: no certainly;
That soul never had, nor never shall have christ, that does not prize him above all things in the world: no Certainly;
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(9) text (DIV1)
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2851
a faithfull soule breatheth after nothing so much as mercy in Christ, lookes after, and longeth for nothing so much as the assurance of the love of God.
a faithful soul breathes After nothing so much as mercy in christ, looks After, and Longeth for nothing so much as the assurance of the love of God.
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(9) text (DIV1)
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2852
Though all the comforts of this world were afforded a faithfull man, yet still he would plead with the Lord, Oh Lord, what will become of me notwithstanding all this,
Though all the comforts of this world were afforded a faithful man, yet still he would plead with the Lord, O Lord, what will become of me notwithstanding all this,
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(9) text (DIV1)
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2853
so long as my soule is comfortlesse? what availeth it me to live here? Oh thy Mercy! Oh thy Salvation! Oh the Lord Christ!
so long as my soul is comfortless? what availeth it me to live Here? O thy Mercy! O thy Salvation! O the Lord christ!
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(9) text (DIV1)
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2854
these are the things my soule breatheth after.
these Are the things my soul breathes After.
d vbr dt n2 po11 n1 vvz a-acp.
(9) text (DIV1)
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2855
This, my brethren, is the nature of faith, if it be rightly wrought in the soul,
This, my brothers, is the nature of faith, if it be rightly wrought in the soul,
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(9) text (DIV1)
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2856
as you shall fee and find by ordinary experience.
as you shall fee and find by ordinary experience.
c-acp pn22 vmb vvi cc vvi p-acp j n1.
(9) text (DIV1)
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2857
For take a man that is truly awakened, and whose conscience is throughly touched, and offer him crowns,
For take a man that is truly awakened, and whose conscience is thoroughly touched, and offer him crowns,
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(9) text (DIV1)
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2858
and scepters, and honours, and all the delights of the sons of men; alas, his soul will care nothing for them, but as Esau said, Gen. 25.32.
and sceptres, and honours, and all the delights of the Sons of men; alas, his soul will care nothing for them, but as Esau said, Gen. 25.32.
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(9) text (DIV1)
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2859
Behold, I am at the point to die, and what profit shall this birthright doe to me? So will the poor soul say, What will it avail me, to be high in the favour of men here,Behold, I am At the point to die, and what profit shall this birthright do to me? So will the poor soul say, What will it avail me, to be high in the favour of men Here,
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(9) text (DIV1)
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2860
and to be a fiend of Hell hereafter? What are all these profits and pleasures to me so long as I am not in the favour of God? What good can these outward contentments afford me when I am without Christ? Oh Lord, what wilt thou give me,
and to be a fiend of Hell hereafter? What Are all these profits and pleasures to me so long as I am not in the favour of God? What good can these outward contentment's afford me when I am without christ? O Lord, what wilt thou give me,
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unlesse I have my Saviour, and mercy in him, and pardon in him, and all in him,
unless I have my Saviour, and mercy in him, and pardon in him, and all in him,
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and through him? Still thus beateth the pulse of a faithfull soule; and this is the nature of saving faith, the faith of Gods elect.
and through him? Still thus beats the pulse of a faithful soul; and this is the nature of Saving faith, the faith of God's elect.
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As for these things here below, these matters of the world, they are little in the regard and esteem of a Christian man:
As for these things Here below, these matters of the world, they Are little in the regard and esteem of a Christian man:
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If he have them, he seeth God in them; If he want them, he is never a whit the worse.
If he have them, he sees God in them; If he want them, he is never a whit the Worse.
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The Apostle speaking of beleevers, and the faithfull people of God, Heb. 11. saith, That they let their hold goe of all these things below;
The Apostle speaking of believers, and the faithful people of God, Hebrew 11. Says, That they let their hold go of all these things below;
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let the world take the world if they would, let the dead bury their dead; but as for them, Having seen the promises afar off, they were perswaded of them,
let the world take the world if they would, let the dead bury their dead; but as for them, Having seen the promises afar off, they were persuaded of them,
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and imbraced them, and confessed that they were strangers and pilgrims on the earth, even in that country that God had promised them, Vers. 13. The third step of Abraham 's faith was this, He casteth himself and flingeth his soul (as I may say) upon the all-sufficient power and mercie of God for the attainment of what he desireth, he rolleth and tumbleth himself as it were upon the all-sufficiencie of God.and embraced them, and confessed that they were Strangers and pilgrim's on the earth, even in that country that God had promised them, Vers. 13. The third step of Abraham is faith was this, He Cast himself and flingeth his soul (as I may say) upon the All-sufficient power and mercy of God for the attainment of what he Desires, he rolleth and tumbleth himself as it were upon the All-sufficiency of God.
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This you shall finde Rom. 4.18. there saith the Apostle speaking of Abrahyam, Who against hope, beleeved in hope;
This you shall find Rom. 4.18. there Says the Apostle speaking of Abrahyam, Who against hope, believed in hope;
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That is, when there was no hope in the world, yet he beleeved in God even above hope, and so made it possible;
That is, when there was no hope in the world, yet he believed in God even above hope, and so made it possible;
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It was an object of his hope, that it might be in regard of God, howsoever there was no possibilitie in regard of man.
It was an Object of his hope, that it might be in regard of God, howsoever there was no possibility in regard of man.
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So the Text saith, He considered not his own bodie now dead, when he was about an hundred yeers old,
So the Text Says, He considered not his own body now dead, when he was about an hundred Years old,
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neither yet the deadness of Sarahs wombe, but was strong in faith. He cast himself wholly upon the precious promise and mercie of God.neither yet the deadness of Sarahs womb, but was strong in faith. He cast himself wholly upon the precious promise and mercy of God.
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This then is the third step of true justifying faith, That when the beleever is informed touching the excellencie of the Lord Jesus,
This then is the third step of true justifying faith, That when the believer is informed touching the excellency of the Lord jesus,
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and that fulness that is to be had in him, though he cannot find the sweetnesse of his mercy,
and that fullness that is to be had in him, though he cannot find the sweetness of his mercy,
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though he cannot, or dare not apprehend, and apply it to himself, though he find nothing in himself,
though he cannot, or Dare not apprehend, and apply it to himself, though he find nothing in himself,
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yet he is still resolved to rest upon the Lord, and to stay himself on the God of his salvation,
yet he is still resolved to rest upon the Lord, and to stay himself on the God of his salvation,
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and to wait for his mercy till he find him gracious to his poor soul.
and to wait for his mercy till he find him gracious to his poor soul.
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Excellent and famous is that example of the woman of Canaan, Matth. 15.22, 27. When Christ as it were beat her off,
Excellent and famous is that Exampl of the woman of Canaan, Matthew 15.22, 27. When christ as it were beatrice her off,
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and took up arms against her, was not pleased to reveal himself graciously to her for the present;
and took up arms against her, was not pleased to reveal himself graciously to her for the present;
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I am not sent (saith he) but to the lost sheep of the house of Israel; I am not sent (Says he) but to the lost sheep of the house of Israel;
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And, It is not meet to take the childrens bread, and to cast it to dogs:
And, It is not meet to take the Children's bred, and to cast it to Dogs:
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Mark how she replyed, Truth, Lord, I confesse all that; yet notwithstanding the dogs eat of the crumbs that fall from their masters table.
Mark how she replied, Truth, Lord, I confess all that; yet notwithstanding the Dogs eat of the crumbs that fallen from their Masters table.
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O the excellency, and strength and work of her faith!
Oh the excellency, and strength and work of her faith!
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Shee comes to Christ for mercy, he repelleth her, reproacheth her, tells her shee is a dog;
Shee comes to christ for mercy, he repelleth her, Reproacheth her, tells her she is a dog;
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she confesseth her basenes, yet is not discouraged for all that, but still resteth upon the goodness and mercie of Christ,
she Confesses her baseness, yet is not discouraged for all that, but still rests upon the Goodness and mercy of christ,
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and is mightily resolved to have mercie whatsoever befalleth her.
and is mightily resolved to have mercy whatsoever befalls her.
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Truth Lord, I confesse I am as bad as thou canst term me, yet I confesse too that there is no comfort but from thee,
Truth Lord, I confess I am as bad as thou Canst term me, yet I confess too that there is no Comfort but from thee,
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and though I am a dog, yet I would have crumbes:
and though I am a dog, yet I would have crumbs:
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Still she laboureth to catch after mercy, and to lean and bear her selfe upon the favour of Christ,
Still she Laboureth to catch After mercy, and to lean and bear her self upon the favour of christ,
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for the bestowing thereof upon her. So it must be with every faithfull Christian in this particular;
for the bestowing thereof upon her. So it must be with every faithful Christian in this particular;
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he must roll himself upon the power and faithfulness, and truth of God, and wait for his mercy: (I will joyn them both together for brevities sake,
he must roll himself upon the power and faithfulness, and truth of God, and wait for his mercy: (I will join them both together for brevities sake,
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though this latter bee a fourth step and degree of faith) I say, he must not onely depend upon God,
though this latter be a fourth step and degree of faith) I say, he must not only depend upon God,
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but he must wait upon the holy one of Israel. The Text saith of Abraham, Heb. 6.15. That after he had patiently endured, he obtained the promise;
but he must wait upon the holy one of Israel. The Text Says of Abraham, Hebrew 6.15. That After he had patiently endured, he obtained the promise;
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he received the performance after he had a little waited for it. So the Prophet David, Psal. 101.2. I will walke in the uprightnesse of my heart till the Lord come to me:
he received the performance After he had a little waited for it. So the Prophet David, Psalm 101.2. I will walk in the uprightness of my heart till the Lord come to me:
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As if he should say, If the Lord will absent himself from me, and not reveal himself to me,
As if he should say, If the Lord will absent himself from me, and not reveal himself to me,
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yet wait I will, and desire I will, and still I will be hoping for the mercie of the Lord till he come to me.
yet wait I will, and desire I will, and still I will be hoping for the mercy of the Lord till he come to me.
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So it was said of Simeon, that good old man, That he waited for the consolation of Israel, Luke 2.25. Mine eies (saith David, Psal. 119.123.) grow dim for the looking for thy salvation.
So it was said of Simeon, that good old man, That he waited for the consolation of Israel, Lycia 2.25. Mine eyes (Says David, Psalm 119.123.) grow dim for the looking for thy salvation.
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He that belceveth makes not haste, Isai. 28.16. he makes hast to obey, but makes not hast to bring mercie from God.He that belceveth makes not haste, Isaiah 28.16. he makes haste to obey, but makes not haste to bring mercy from God.
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The fifth step of Abraham 's faith appeared in this;
The fifth step of Abraham is faith appeared in this;
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Hee counted nothing too dear for the Lord, he was content to break through all impediments, to passe through all difficulties, whatsoever God would have, he had of him.
He counted nothing too dear for the Lord, he was content to break through all impediments, to pass through all difficulties, whatsoever God would have, he had of him.
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This is the next step that Abraham went; and this you shall finde Gen. 22. when God put him upon the tryall.
This is the next step that Abraham went; and this you shall find Gen. 22. when God put him upon the trial.
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The Text saith there, That God did tempt Abraham, did try what he would doe for him,
The Text Says there, That God did tempt Abraham, did try what he would do for him,
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and he bade him, Go, take thy son, thy onely son Isaac, whom thou lovest, and stay him:
and he bade him, Go, take thy son, thy only son Isaac, whom thou Lovest, and stay him:
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And straight Abraham went and laid his son upon an Altar, and took a knife to cut the throat of his son:
And straight Abraham went and laid his son upon an Altar, and took a knife to Cut the throat of his son:
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So that Abraham did not spare his Isaac, he did not spare for any cost, he did not dodge with God in this case;
So that Abraham did not spare his Isaac, he did not spare for any cost, he did not dodge with God in this case;
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if God would have any thing, hee should have it whatsoever it were, though it were his own life,
if God would have any thing, he should have it whatsoever it were, though it were his own life,
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for no question Isaac was dearer to him then his own life.
for no question Isaac was Dearer to him then his own life.
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And this was not his case alone, but the faithfull people of God have ever walked the same course.
And this was not his case alone, but the faithful people of God have ever walked the same course.
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The Apostle Paul was of the same spirit, Acts 20.22, 24. I know not (saith he) the things that shall befall me, save that the Holy Ghost witnesseth in every Citie saying, That bonds and afflictions abide me:
The Apostle Paul was of the same Spirit, Acts 20.22, 24. I know not (Says he) the things that shall befall me, save that the Holy Ghost Witnesseth in every city saying, That bonds and afflictions abide me:
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but none of these things move me, neither count I my life dear unto my self,
but none of these things move me, neither count I my life dear unto my self,
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so that I might finish my course with joy, and the ministerie which I have received of the Lord Jesus, to testifie the Gospel of the grace of God. Oh blessed spirit!so that I might finish my course with joy, and the Ministry which I have received of the Lord jesus, to testify the Gospel of the grace of God. O blessed Spirit!
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here is the work of faith.
Here is the work of faith.
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Alas, when we come to part with any thing for the cause of God, how hardly comes it from us? But I, saith he, passe not, no, nor is my life dear unto me.
Alas, when we come to part with any thing for the cause of God, how hardly comes it from us? But I, Says he, pass not, no, nor is my life dear unto me.
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Here I say, is the work of faith indeed, when a man is content to doe any thing for God,
Here I say, is the work of faith indeed, when a man is content to do any thing for God,
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and to say, If imprisonment, losse of estate, libertie, life, come I passe not, it moveth me nothing,
and to say, If imprisonment, loss of estate, liberty, life, come I pass not, it moves me nothing,
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so I may finish my course with comfort. Hence it was that the Saints of God in those Primitive times, Heb. 10.34. took joyfully the spoyling of their goods.
so I may finish my course with Comfort. Hence it was that the Saints of God in those Primitive times, Hebrew 10.34. took joyfully the spoiling of their goods.
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Me thinks I see the Saints there reaching after Christ with the arms of faith,
Me thinks I see the Saints there reaching After christ with the arms of faith,
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and how when any thing lay in their way, they were content to lose all, to part with all, to have Christ.
and how when any thing lay in their Way, they were content to loose all, to part with all, to have christ.
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Therefore saith Saint Paul, Acts 21.13. I am rerdy not to be bound onely, but also to die at Jerusalem for the Name of the Lord Jesus.
Therefore Says Saint Paul, Acts 21.13. I am rerdy not to be bound only, but also to die At Jerusalem for the Name of the Lord jesus.
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Mark, rather then he would leave his Saviour, he would leave his life, and though men would have hindred him,
Mark, rather then he would leave his Saviour, he would leave his life, and though men would have hindered him,
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(9) text (DIV1)
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2921
yet was resolved to have Christ howsoever, though he lost his life for him: Oh let me have my Saviour, and take my life.
yet was resolved to have christ howsoever, though he lost his life for him: O let me have my Saviour, and take my life.
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(9) text (DIV1)
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2922
The last step of all is this, When the soul is thus resolved not to dodge with God,
The last step of all is this, When the soul is thus resolved not to dodge with God,
dt ord n1 pp-f d vbz d, c-crq dt n1 vbz av vvn xx p-acp vvb p-acp np1,
(9) text (DIV1)
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but to part with any thing for him:
but to part with any thing for him:
cc-acp pc-acp vvi p-acp d n1 p-acp pno31:
(9) text (DIV1)
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2924
then in the last place there followeth a readinesse of heart to addresse a mans self to the performance of whatsoever dutie God requireth at his hands;
then in the last place there follows a readiness of heart to address a men self to the performance of whatsoever duty God requires At his hands;
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(9) text (DIV1)
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I say, this is the last step, when without consulting with flesh and blood, without hammering upon it,
I say, this is the last step, when without consulting with Flesh and blood, without hammering upon it,
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(9) text (DIV1)
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2926
as it were, without aukwardnesse of heart, there followeth a prestness to obey God, the soul is at hand.
as it were, without awkwardness of heart, there follows a prestness to obey God, the soul is At hand.
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2927
When Abraham was called, Behold, saith he, here I am, Gen. 22.1. And so Samuel, Speak Lord, for thy servant heareth, 1 Sam. 3.9. and so Ananias, Behold, I am here Lord, Acts 9.10.
When Abraham was called, Behold, Says he, Here I am, Gen. 22.1. And so Samuel, Speak Lord, for thy servant hears, 1 Sam. 3.9. and so Ananias, Behold, I am Here Lord, Acts 9.10.
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2928
The faithfull soul is not to seek, as an evill servant that is gone a roving after his companions, that is out of the way when his master should use him,
The faithful soul is not to seek, as an evil servant that is gone a roving After his Sodales, that is out of the Way when his master should use him,
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2929
but is like a trusty servant that waiteth upon his master, and is ever at hand to doe his pleasure.
but is like a trusty servant that waits upon his master, and is ever At hand to do his pleasure.
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2930
So you shall see it was with Abraham, Heb. 11. 8. When the Lord commanded him to goe out of his country, He obeyed, and went out, not knowing whither he went;
So you shall see it was with Abraham, Hebrew 11. 8. When the Lord commanded him to go out of his country, He obeyed, and went out, not knowing whither he went;
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(9) text (DIV1)
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2931
he went chearfully and readily, though he knew not whither; as who should say, if the Lord call, I will not question;
he went cheerfully and readily, though he knew not whither; as who should say, if the Lord call, I will not question;
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(9) text (DIV1)
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2932
if he command, I will performe what ever it be. So it must be with every faithfull soule:
if he command, I will perform what ever it be. So it must be with every faithful soul:
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(9) text (DIV1)
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2933
we must blind the eye of carnall reason, resolve to obey, though heaven and earth seem to meet together in a contradiction, care not what man,
we must blind the eye of carnal reason, resolve to obey, though heaven and earth seem to meet together in a contradiction, care not what man,
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(9) text (DIV1)
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2934
or what devill saith in this case, but what God will have done, doe it: This is the courage and obedience of faith.
or what Devil Says in this case, but what God will have done, do it: This is the courage and Obedience of faith.
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2935
See how Saint Paul, in the place before named, Acts 21.12, 13. flung his ancient friends from him,
See how Saint Paul, in the place before nam, Acts 21.12, 13. flung his ancient Friends from him,
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2936
when they came to crosse him in the work of his ministry:
when they Come to cross him in the work of his Ministry:
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(9) text (DIV1)
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2937
They all came about him, and because they thought they should see his face no more, they besought him not to goe up to Jerusalem; Then Paul answered, What mean yee to weep,
They all Come about him, and Because they Thought they should see his face no more, they besought him not to go up to Jerusalem; Then Paul answered, What mean ye to weep,
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(9) text (DIV1)
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2938
and to break my heart? as who should say, it is a greif and vexation to my soule, that yee would hinder me, that I cannot goe with readinesse to performe the service that God requireth at my hands.and to break my heart? as who should say, it is a grief and vexation to my soul, that ye would hinder me, that I cannot go with readiness to perform the service that God requires At my hands.
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(9) text (DIV1)
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2939
The like Christian courage was in Luther, when his friends disswaded him to goe to Wormes; If all the Tiles in Wormes were so many Devils, said he, yet would I goe thither in the name of my Lord Jesus. This is the last step.
The like Christian courage was in Luther, when his Friends dissuaded him to go to Worms; If all the Tiles in Worms were so many Devils, said he, yet would I go thither in the name of my Lord jesus. This is the last step.
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(9) text (DIV1)
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2940
Now gather up a little what I have delivered. He that is resolved to stoop to the call of God;
Now gather up a little what I have Delivered. He that is resolved to stoop to the call of God;
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(9) text (DIV1)
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2941
to prize the promises, and breath after them; to rest upon the Lord, and to wait his time for bestowing mercy upon him;
to prize the promises, and breath After them; to rest upon the Lord, and to wait his time for bestowing mercy upon him;
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(9) text (DIV1)
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2942
to break through all impediments and difficulties, and to count nothing too deare for God; to be content to performe ready and cheerful obedience;
to break through all impediments and difficulties, and to count nothing too deer for God; to be content to perform ready and cheerful Obedience;
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(9) text (DIV1)
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he that walketh thus, and treadeth in these steps;
he that walks thus, and treadeth in these steps;
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(9) text (DIV1)
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peace be upon him, Heaven is hard by, he is as sure of salvation as the Angels are, it is as certain as the Lord liveth, that he shall be saved with faithfull Abraham, for he walketh in the steps of Araham, and therefore he is sure to be where he is.
peace be upon him, Heaven is hard by, he is as sure of salvation as the Angels Are, it is as certain as the Lord lives, that he shall be saved with faithful Abraham, for he walks in the steps of Abraham, and Therefore he is sure to be where he is.
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The case you see is clear, and the point evident, that every faithfull man may, and must imitate faithfull Abraham.
The case you see is clear, and the point evident, that every faithful man may, and must imitate faithful Abraham.
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It may be here imagined, that we draw men up to too high a pitch:
It may be Here imagined, that we draw men up to too high a pitch:
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(9) text (DIV1)
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2947
and certainly, if this be the sense of the words, and the meaning of the Holy Ghost in this place, what will become of many that live in the bosome of the Church? Will you therefore see the point confirmed by reason? The ground of this Doctrine standeth thus;
and Certainly, if this be the sense of the words, and the meaning of the Holy Ghost in this place, what will become of many that live in the bosom of the Church? Will you Therefore see the point confirmed by reason? The ground of this Doctrine Stands thus;
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2948
Every faithfull man hath the same faith, for nature and for work, that Abraham had;
Every faithful man hath the same faith, for nature and for work, that Abraham had;
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2949
therefore look what nature his faith was of, and what power it had, of the same nature and power every true Beleevers faith is. Breifly thus;
Therefore look what nature his faith was of, and what power it had, of the same nature and power every true Believers faith is. Briefly thus;
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(9) text (DIV1)
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2950
The promises of God are the ground upon which all true faith resteth; the Spirit of God it is that worketh this faith in all beleevers;
The promises of God Are the ground upon which all true faith rests; the Spirit of God it is that works this faith in all believers;
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(9) text (DIV1)
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2951
the power of the spirit is that that putteth forth it selfe in the hearts and lives of all the faithfull; gather these together;
the power of the Spirit is that that putteth forth it self in the hearts and lives of all the faithful; gather these together;
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2952
if all true beleevers have the same promises for the ground of their faith, have one and the same spirit to work it, have one and the same power to draw out the abilities of faith,
if all true believers have the same promises for the ground of their faith, have one and the same Spirit to work it, have one and the same power to draw out the abilities of faith,
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2953
then certainly they cannot but have the very selfe same actions, having the very selfe same ground of their actions.
then Certainly they cannot but have the very self same actions, having the very self same ground of their actions.
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Every particular beleever (as the Apostle Peter saith, 2 Pet. 1.1.) hath obtained the like precious faith. Mark that:
Every particular believer (as the Apostle Peter Says, 2 Pet. 1.1.) hath obtained the like precious faith. Mark that:
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(9) text (DIV1)
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2955
There is a great deal of Copper-faith in the world, much counterfeit beleeving, but the Saints doe all partake of the like precious faith. As when a man hath but a Sixpence in silver,
There is a great deal of Copper-faith in the world, much counterfeit believing, but the Saints do all partake of the like precious faith. As when a man hath but a Sixpence in silver,
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2956
or a Crown in gold, those small pieces for the nature, are as good as the greatest of the same metall;
or a Crown in gold, those small Pieces for the nature, Are as good as the greatest of the same metal;
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(9) text (DIV1)
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so it is with the faith of Gods Elect. And look as it is in graffing;
so it is with the faith of God's Elect. And look as it is in graffing;
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2958
If there be many Scions of the same kind grassed into one stock, they all partake alike of the vertue of the stock; just so it is here:
If there be many Scions of the same kind grassed into one stock, they all partake alike of the virtue of the stock; just so it is Here:
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(9) text (DIV1)
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2959
The Lord Jesus Christ is the stock, as it were, into which all the faithfull are grafted by the spirit of God and faith;
The Lord jesus christ is the stock, as it were, into which all the faithful Are grafted by the Spirit of God and faith;
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(9) text (DIV1)
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2960
therefore whatsoever fruit one beareth, another beareth also: howsoever there may be degrees of works, yet they are the same for nature.
Therefore whatsoever fruit one bears, Another bears also: howsoever there may be Degrees of works, yet they Are the same for nature.
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2961
As a little Apple is the same in tast with a great one of the same tree,
As a little Apple is the same in taste with a great one of the same tree,
p-acp dt j n1 vbz dt d p-acp n1 p-acp dt j pi pp-f dt d n1,
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2962
even so every faithfull man hath the same holinesse of heart and life, because he hath the same principle of holinesse.
even so every faithful man hath the same holiness of heart and life, Because he hath the same principle of holiness.
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2963
The fruit indeed that one Christian bringeth forth, may be but poor and small in comparison of others,
The fruit indeed that one Christian brings forth, may be but poor and small in comparison of Others,
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(9) text (DIV1)
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2964
yet it is the same in kind:
yet it is the same in kind:
av pn31 vbz dt d p-acp n1:
(9) text (DIV1)
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2965
the course of his life is not with so much power and fulnesse of grace, it may be,
the course of his life is not with so much power and fullness of grace, it may be,
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(9) text (DIV1)
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2966
as anothers, yet there is the same true grace, and the same practise in the kind of it for truth, however in degree it differ.
as another's, yet there is the same true grace, and the same practice in the kind of it for truth, however in degree it differ.
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2967
Here by way of caution I will suggest too things to you. 1. That howsoever all beleevers have the selfe same nature of faith,
Here by Way of caution I will suggest too things to you. 1. That howsoever all believers have the self same nature of faith,
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2968
yet all must not look to have the same measure of faith, and the same degree of works. 2. That faith doth not performe all its works at one time,
yet all must not look to have the same measure of faith, and the same degree of works. 2. That faith does not perform all its works At one time,
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2969
but groweth to a ripenesse upon severall occasions. A Child is a perfect man in regard of parts, though not of degrees:
but grows to a ripeness upon several occasions. A Child is a perfect man in regard of parts, though not of Degrees:
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2970
he is able to eat, and to see, though he cannot walk and talk;
he is able to eat, and to see, though he cannot walk and talk;
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(9) text (DIV1)
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yet because he hath a reasonable soule as well as others, he will walk and talk like others in due time:
yet Because he hath a reasonable soul as well as Others, he will walk and talk like Others in due time:
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2972
So howsoever many of the Saints of God have not attained to those great actions of grace that others have,
So howsoever many of the Saints of God have not attained to those great actions of grace that Others have,
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(9) text (DIV1)
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2973
yet having the same spirit and principle of grace within, they shall be inabled hereafter to a further discharge of those holy services that God requireth.
yet having the same Spirit and principle of grace within, they shall be enabled hereafter to a further discharge of those holy services that God requires.
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(9) text (DIV1)
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2974
Thus you see the point confirmed by reason;
Thus you see the point confirmed by reason;
av pn22 vvb dt n1 vvn p-acp n1;
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2975
if all the Saints of God are ingraffed into Christ indifferently, if all have the same ground of faith,
if all the Saints of God Are Ingrafted into christ indifferently, if all have the same ground of faith,
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(9) text (DIV1)
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2976
and the same spirit to work it, and to make it work, they must needs have the same actions and fruits of faith,
and the same Spirit to work it, and to make it work, they must needs have the same actions and fruits of faith,
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2977
because (I say) they have the selfe same causes of their faith.
Because (I say) they have the self same Causes of their faith.
c-acp (pns11 vvb) pns32 vhb dt n1 d n2 pp-f po32 n1.
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2978
Let us now come to see what benefit we may make to our selves of this point, thus proved and confirmed:
Let us now come to see what benefit we may make to our selves of this point, thus proved and confirmed:
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And certainly the Use of this Doctrine is of great consequence. In the first place it is a just ground of Examination:
And Certainly the Use of this Doctrine is of great consequence. In the First place it is a just ground of Examination:
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For if it be true (as it cannot be denyed, the reasons being so strong,
For if it be true (as it cannot be denied, the Reasons being so strong,
c-acp cs pn31 vbb j (c-acp pn31 vmbx vbi vvn, dt n2 vbg av j,
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and arguments so plain) that every sonne of Abraham followeth the steps of Abraham, then here you may clearly perceive who it is that hath saving faith indeed, who they be that are true Saints,
and Arguments so plain) that every son of Abraham follows the steps of Abraham, then Here you may clearly perceive who it is that hath Saving faith indeed, who they be that Are true Saints,
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and the sonnes of Abraham. By the light of this truth, by the rule of this doctrine,
and the Sons of Abraham. By the Light of this truth, by the Rule of this Doctrine,
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if you would square your courses, and look into your conversations, you cannot but discern whether you have faith or no.
if you would square your courses, and look into your conversations, you cannot but discern whither you have faith or no.
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That man whose faith she weth it selfe, and putteth it selfe forth in its severall conditions agreable to the faith of Abraham, that man that followeth the footsteps of the faith of Abraham, let him be esteemed a faithfull man, let him be reckoned for a true beleever.
That man whose faith she weth it self, and putteth it self forth in its several conditions agreeable to the faith of Abraham, that man that follows the footsteps of the faith of Abraham, let him be esteemed a faithful man, let him be reckoned for a true believer.
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But if any mans faith doe not this, but be contrary unto, or fall short of this in the truth (I say, not in the measure) of it, certainly it is counterfeit, it is Copper-faith.
But if any men faith do not this, but be contrary unto, or fallen short of this in the truth (I say, not in the measure) of it, Certainly it is counterfeit, it is Copper-faith.
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O the world of counterfeit faith then, that is in the Church at this day!
O the world of counterfeit faith then, that is in the Church At this day!
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It was the complaint of our Saviour Christ, that when he should come, he should scarce finde faith on the earth, Luke 18.8. as if he should say, It will be so little, and so rare, that one shall hardly know where to find a faithfull man.
It was the complaint of our Saviour christ, that when he should come, he should scarce find faith on the earth, Lycia 18.8. as if he should say, It will be so little, and so rare, that one shall hardly know where to find a faithful man.
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It was the complaint of the Psalmist of old, and is most true of these times, that the faithfull faile from among the children of men, Psal. 12.1. Many a man hath a name, that he is alive, and yet is dead, Rev. 3.1.
It was the complaint of the Psalmist of old, and is most true of these times, that the faithful fail from among the children of men, Psalm 12.1. Many a man hath a name, that he is alive, and yet is dead, Rev. 3.1.
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Many have a fancie of faith, yet upon the tryall we shall find that there are but few,
Many have a fancy of faith, yet upon the trial we shall find that there Are but few,
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even of those that are interested in the title of Christians, and live in the bosome of the Church, that have any right or title to the Lord Jesus,
even of those that Are interested in the title of Christians, and live in the bosom of the Church, that have any right or title to the Lord jesus,
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and the promises of God revealed in the Church. Let us try a few.
and the promises of God revealed in the Church. Let us try a few.
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And first, this falleth marvellous heavy upon, and casteth out all ignorant persons, that were never inlightned, never quickned, never had their mindes informed, touching Christ and the promises.
And First, this falls marvellous heavy upon, and Cast out all ignorant Persons, that were never enlightened, never quickened, never had their minds informed, touching christ and the promises.
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Alas, they know not what faith meaneth, and what Christ meaneth;
Alas, they know not what faith means, and what christ means;
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and how can these walk in the footsteps of the faith of Abraham, when they never saw the way of Abraham? But let them goe; my heart pittieth them;
and how can these walk in the footsteps of the faith of Abraham, when they never saw the Way of Abraham? But let them go; my heart Pitieth them;
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I rather chuse to grapple with those that think themselves in a better estate and condition.
I rather choose to grapple with those that think themselves in a better estate and condition.
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And the first of this rank are profane persons, those that live and lie in sinne, in Sabbath-breaking, swearing, drunkennesse, adultery, and the like.
And the First of this rank Are profane Persons, those that live and lie in sin, in Sabbath-breaking, swearing, Drunkenness, adultery, and the like.
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The case of such is clear and evident; These are so farre from treading in the steps of Abraham, that they hate purity, and holinesse, and goodnesse:
The case of such is clear and evident; These Are so Far from treading in the steps of Abraham, that they hate purity, and holiness, and Goodness:
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And as for these (if any such be here) let them not be deceived,
And as for these (if any such be Here) let them not be deceived,
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but let me tell them out of Gods Word, that as yet they have not faith,
but let me tell them out of God's Word, that as yet they have not faith,
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as yet they are not the sonnes of Abraham: What they may be, I know not;
as yet they Are not the Sons of Abraham: What they may be, I know not;
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I leave them to the Lord, and wish them a sight and apprehension of their own condition,
I leave them to the Lord, and wish them a sighed and apprehension of their own condition,
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and that they may be brought out of that gall of bitternesse wherein they are:
and that they may be brought out of that Gall of bitterness wherein they Are:
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but as yet, I dare say, they are not the sonnes of Abraham. Whose sonnes are they then? My brethren, I am loth to speak it, and I will not;
but as yet, I Dare say, they Are not the Sons of Abraham. Whose Sons Are they then? My brothers, I am loath to speak it, and I will not;
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men will not beare these words from us, but think that we goe beyond our commission:
men will not bear these words from us, but think that we go beyond our commission:
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for my own part, my soule trembleth to think of them, their case is so fearfull:
for my own part, my soul Trembleth to think of them, their case is so fearful:
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The Lord therefore shall speak, and I will say nothing.
The Lord Therefore shall speak, and I will say nothing.
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Look into John 8. The Scribes and Pharisees came to Christ, and began to quarrell with him,
Look into John 8. The Scribes and Pharisees Come to christ, and began to quarrel with him,
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and to provoke him to say many things, that they might catch him in his speech, opposing our Saviour in the course of his ministry,
and to provoke him to say many things, that they might catch him in his speech, opposing our Saviour in the course of his Ministry,
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and labouring to suppresse his Doctrine: mark how Christ reasoneth there; I doe (saith he) the works of my Father;
and labouring to suppress his Doctrine: mark how christ reasoneth there; I do (Says he) the works of my Father;
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Yee doe the deeds of your father. But, say they, Abraham is our father; and again, We be not born of fornication;
Ye do the Deeds of your father. But, say they, Abraham is our father; and again, We be not born of fornication;
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we have one Father, even God; we have one Father, even God;
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but mark our Saviours answer, verse 44. Yee are of your father the Devil, and the lusts of your father yee will doe.
but mark our Saviors answer, verse 44. Ye Are of your father the devil, and the Lustiest of your father ye will do.
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3013
Thus Christ speakes to the Scribes and Pharisees, great men of place, and of great abilities;
Thus christ speaks to the Scribes and Pharisees, great men of place, and of great abilities;
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You, of your father Abraham? No, you are of your father the Devill. My brethren, I will not say it;You, of your father Abraham? No, you Are of your father the devil. My brothers, I will not say it;
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I beseech you be not offended;
I beseech you be not offended;
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it is the Lord that speaks, and I would fain know that man that date contradict his Word;
it is the Lord that speaks, and I would fain know that man that date contradict his Word;
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the case is clear, and the Lord will make it good upon his soule in another world.
the case is clear, and the Lord will make it good upon his soul in Another world.
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His lusts (saith Christ) you doe: What are those? He is an accuser of the brethren; so are these:His Lustiest (Says christ) you do: What Are those? He is an accuser of the brothers; so Are these:
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He crieth out against, and opposeth the purity of Religion;
He cries out against, and Opposeth the purity of Religion;
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so doe these men exclaime against the nicenesse and precisenesse of Christians, and blame those that are holy and sincere:
so do these men exclaim against the niceness and preciseness of Christians, and blame those that Are holy and sincere:
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3021
The Devill continued not in the truth;
The devil continued not in the truth;
dt n1 vvd xx p-acp dt n1;
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no more doe these, they are not governed by the truth, they stoop not to it, they yeeld not obedience to it:
no more do these, they Are not governed by the truth, they stoop not to it, they yield not Obedience to it:
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The Divell is a lyer, and speaketh not the truth;
The devil is a liar, and speaks not the truth;
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so these men are contented to lie shamefully of their brethren, to broach scandalous things of those that they know to be holy and sincere:
so these men Are contented to lie shamefully of their brothers, to broach scandalous things of those that they know to be holy and sincere:
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In a word, the Devill is malicious, and envious;
In a word, the devil is malicious, and envious;
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so are all these profane ones, desperate, unreasonable creatures, that cast off Gods commands, that neglect the Ordinances,
so Are all these profane ones, desperate, unreasonable creatures, that cast off God's commands, that neglect the Ordinances,
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and wallow in the mire of their sins, that hate the sinceritie and power of Relgion, that envie and malign the true professors of godliness:
and wallow in the mire of their Sins, that hate the sincerity and power of Religion, that envy and malign the true professors of godliness:
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If the Devill himself were incarnate he could doe no more; and surely if there were ever a child like the father, these are like him:
If the devil himself were incarnate he could do no more; and surely if there were ever a child like the father, these Are like him:
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I will say nothing, the Lord himself speak to your consciences.
I will say nothing, the Lord himself speak to your Consciences.
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Yea, but you will say, It is true, Christ knew who were the children of the Devill;
Yea, but you will say, It is true, christ knew who were the children of the devil;
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but can you discern them? I say nothing, but I can tell you how you may discern them:
but can you discern them? I say nothing, but I can tell you how you may discern them:
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A child of the Devill doth not go invisible, but may be known, and the Apostle tels you, 1 Joh. 3.10. In this the children of God are manifest, and the children of the Devill:
A child of the devil does not go invisible, but may be known, and the Apostle tells you, 1 John 3.10. In this the children of God Are manifest, and the children of the devil:
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Mark that, Whosoever doth not righteousnesse is not of God, neither he that loveth not his brother.
Mark that, Whosoever does not righteousness is not of God, neither he that loves not his brother.
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I observe three things in this Text: 1. That there are children of God, and children of the devill. 2. That a man may know them:
I observe three things in this Text: 1. That there Are children of God, and children of the Devil. 2. That a man may know them:
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The Text saith so plainly, they are not my own words; Consult I beseech you with the place, In this the children of God are manifest,
The Text Says so plainly, they Are not my own words; Consult I beseech you with the place, In this the children of God Are manifest,
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and the children of the Devill. 3. How a man shall know a child of the Devill:and the children of the devil. 3. How a man shall know a child of the devil:
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He that worketh not righteousness, and he that hateth his brother, is of the devill. Hee that worketh not righteousnesse; He that works not righteousness, and he that hates his brother, is of the Devil. He that works not righteousness;
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that is, he that is not willing and contented, constantly to take up a Christian course, to walk according to the rule of Gods word, to abstain from all filthiness of the flesh and spirit, to live in all holiness of life and conversation, to studie and indeavour to keep a good conscience in all things both towards God, and towards men:
that is, he that is not willing and contented, constantly to take up a Christian course, to walk according to the Rule of God's word, to abstain from all filthiness of the Flesh and Spirit, to live in all holiness of life and Conversation, to study and endeavour to keep a good conscience in all things both towards God, and towards men:
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and he that loveth not his brother: That is, he that hateth holiness where he sees it, that hates a good man,and he that loves not his brother: That is, he that hates holiness where he sees it, that hates a good man,
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and one that is sincere, whose colour riseth at such a one, where ever he meets him;
and one that is sincere, whose colour Riseth At such a one, where ever he meets him;
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(9) text (DIV1)
393
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3041
who can brook a drunkard, or a swearer, or an adulterer;
who can brook a drunkard, or a swearer, or an adulterer;
r-crq vmb vvi dt n1, cc dt n1, cc dt n1;
(9) text (DIV1)
393
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3042
but cannot endure a righteous man, a holy man, one that makes conscience of his waies:
but cannot endure a righteous man, a holy man, one that makes conscience of his ways:
cc-acp vmbx vvi dt j n1, dt j n1, pi cst vvz n1 pp-f po31 n2:
(9) text (DIV1)
393
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3043
If there be any such in this Congregation, I desire to speak a word to them in the name of the Lord;
If there be any such in this Congregation, I desire to speak a word to them in the name of the Lord;
cs pc-acp vbi d d p-acp d n1, pns11 vvb pc-acp vvi dt n1 p-acp pno32 p-acp dt n1 pp-f dt n1;
(9) text (DIV1)
393
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3044
Let them consider that what I speak is not my own, and I profesle that what I say is not out of passion,
Let them Consider that what I speak is not my own, and I profesle that what I say is not out of passion,
vvb pno32 vvi cst r-crq pns11 vvb vbz xx po11 d, cc pns11 av d r-crq pns11 vvb vbz xx av pp-f n1,
(9) text (DIV1)
393
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3045
or a desire to slander any;
or a desire to slander any;
cc dt n1 pc-acp vvi d;
(9) text (DIV1)
393
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3046
but the desire of my soul is, that they may come to the knowledge of the truth, that they may be saved.
but the desire of my soul is, that they may come to the knowledge of the truth, that they may be saved.
cc-acp dt n1 pp-f po11 n1 vbz, cst pns32 vmb vvi p-acp dt n1 pp-f dt n1, cst pns32 vmb vbi vvn.
(9) text (DIV1)
393
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3047
You therefore that are given to these sins, and are walking in this way of death, consider and bethinke your selves, and say to your selves;
You Therefore that Are given to these Sins, and Are walking in this Way of death, Consider and bethink your selves, and say to your selves;
pn22 av d vbr vvn p-acp d n2, cc vbr vvg p-acp d n1 pp-f n1, vvb cc vvb po22 n2, cc vvb p-acp po22 n2;
(9) text (DIV1)
394
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3048
Oh Lord, how neerly doth this I have heard this day concern me! Alas, I thought not of this before.
O Lord, how nearly does this I have herd this day concern me! Alas, I Thought not of this before.
uh n1, c-crq av-j vdz d pns11 vhb vvn d n1 vvb pno11! np1, pns11 vvd xx pp-f d a-acp.
(9) text (DIV1)
394
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3049
I am one that never was a worker of righteousness in all my life, I am one that have hated the servants of God, that have scorned and loathed the puritie of Religion,
I am one that never was a worker of righteousness in all my life, I am one that have hated the Servants of God, that have scorned and loathed the purity of Religion,
pns11 vbm pi cst av-x vbds dt n1 pp-f n1 p-acp d po11 n1, pns11 vbm pi cst vhb vvn dt n2 pp-f np1, cst vhb vvn cc vvd dt n1 pp-f n1,
(9) text (DIV1)
394
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3050
and now the Lord hath said it, Christ hath spoke it, his word hath spoke it, that I am the child of the Devill:
and now the Lord hath said it, christ hath spoke it, his word hath spoke it, that I am the child of the devil:
cc av dt n1 vhz vvn pn31, np1 vhz vvn pn31, po31 n1 vhz vvn pn31, cst pns11 vbm dt n1 pp-f dt n1:
(9) text (DIV1)
394
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3051
Alas, it is too too manifest to my self, that such a one I am, and God knoweth it much more:
Alas, it is too too manifest to my self, that such a one I am, and God Knoweth it much more:
uh, pn31 vbz av av j p-acp po11 n1, cst d dt pi pns11 vbm, cc np1 vvz pn31 av-d av-dc:
(9) text (DIV1)
394
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3052
What shall I doe? Now I pray thee, go thy waies home, break off thy sins by repentance,
What shall I do? Now I pray thee, go thy ways home, break off thy Sins by Repentance,
q-crq vmb pns11 vdi? av pns11 vvb pno21, vvb po21 n2 av-an, vvb a-acp po21 n2 p-acp n1,
(9) text (DIV1)
394
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3053
and labour to make thy peace with God forthwith, and of the son of the Devill to be the Son of God;
and labour to make thy peace with God forthwith, and of the son of the devil to be the Son of God;
cc n1 pc-acp vvi po21 n1 p-acp np1 av, cc pp-f dt n1 pp-f dt n1 pc-acp vbi dt n1 pp-f np1;
(9) text (DIV1)
394
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3054
be mightie with God in prayer to make you his child. And this is all I have to speak to these.
be mighty with God in prayer to make you his child. And this is all I have to speak to these.
vbb j p-acp np1 p-acp n1 pc-acp vvi pn22 po31 n1. cc d vbz d pns11 vhb pc-acp vvi p-acp d.
(9) text (DIV1)
394
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3055
2. Let me go further, and you shall see more then these cut off from being the sons of Abraham; And surely if Abraham should come down from heaven, he might complain that there were very few of his sons to be found upon the earth.
2. Let me go further, and you shall see more then these Cut off from being the Sons of Abraham; And surely if Abraham should come down from heaven, he might complain that there were very few of his Sons to be found upon the earth.
crd vvb pno11 vvi av-jc, cc pn22 vmb vvi av-dc cs d vvn a-acp p-acp vbg dt n2 pp-f np1; cc av-j cs np1 vmd vvi a-acp p-acp n1, pns31 vmd vvi cst pc-acp vbdr av d pp-f po31 n2 pc-acp vbi vvn p-acp dt n1.
(9) text (DIV1)
395
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3056
In the next place therefore take a taste of the civilized professors, such as are not as other men;
In the next place Therefore take a taste of the civilized professors, such as Are not as other men;
p-acp dt ord n1 av vvi dt n1 pp-f dt vvn n2, d c-acp vbr xx p-acp j-jn n2;
(9) text (DIV1)
395
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3057
no common swearers, no profaners of the Sabbath, no drunkards, and the like:
no Common swearers, no profaners of the Sabbath, no drunkards, and the like:
dx j n2, dx n2 pp-f dt n1, dx n2, cc dt j:
(9) text (DIV1)
395
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3058
These men thinke that they go neer indeed to the steps of Abraham, yet give me leave to scan these a little, I pray, and to try them.
These men think that they go near indeed to the steps of Abraham, yet give me leave to scan these a little, I pray, and to try them.
d n2 vvb cst pns32 vvb av-j av p-acp dt n2 pp-f np1, av vvb pno11 n1 pc-acp vvi d dt j, pns11 vvb, cc pc-acp vvi pno32.
(9) text (DIV1)
395
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3059
Abraham (you know) did not stick with God when hee called him, but was content to be under the command of God and to yeeld to him in every thing.Abraham (you know) did not stick with God when he called him, but was content to be under the command of God and to yield to him in every thing.
np1 (pn22 vvb) vdd xx vvi p-acp np1 c-crq pns31 vvd pno31, cc-acp vbds j pc-acp vbi p-acp dt n1 pp-f np1 cc pc-acp vvi p-acp pno31 p-acp d n1.
(9) text (DIV1)
396
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3060
Take now one that hath not the power of godliness in his heart;
Take now one that hath not the power of godliness in his heart;
vvb av pi cst vhz xx dt n1 pp-f n1 p-acp po31 n1;
(9) text (DIV1)
396
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3061
he keepeth, it may be, his fingers from filching and stealing, abstains from the grosse acts of sin, and from open profanenesse;
he Keepeth, it may be, his fingers from filching and stealing, abstains from the gross acts of since, and from open profaneness;
pns31 vvz, pn31 vmb vbi, po31 n2 p-acp vvg cc vvg, vvz p-acp dt j n2 pp-f n1, cc p-acp j n1;
(9) text (DIV1)
396
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3062
but what strength of grace is there in his soul? What mortification shall you finde of his secret lusts? What subduing of sin within? Alas, aske him what ruleth him, at whose command he is, at whose call he cometh:
but what strength of grace is there in his soul? What mortification shall you find of his secret Lustiest? What subduing of since within? Alas, ask him what Ruleth him, At whose command he is, At whose call he comes:
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(9) text (DIV1)
396
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3063
I appeal to the souls and consciences of all such men;
I appeal to the Souls and Consciences of all such men;
pns11 vvb p-acp dt n2 cc n2 pp-f d d n2;
(9) text (DIV1)
396
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3064
The command of God calleth, and covetousness calleth, which of these is followed? The Lord saith to the worldling, come out of thy counting-house,
The command of God calls, and covetousness calls, which of these is followed? The Lord Says to the worldling, come out of thy countinghouse,
dt n1 pp-f np1 vvz, cc n1 vvz, r-crq pp-f d vbz vvn? dt n1 vvz p-acp dt n1, vvb av pp-f po21 n1,
(9) text (DIV1)
396
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3065
and goe to prayer, come and hear my word;
and go to prayer, come and hear my word;
cc vvi p-acp n1, vvb cc vvi po11 n1;
(9) text (DIV1)
396
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3066
the Lord calls to the Gentleman, forsake thy pleasures and thy sports, and humble thy selfe in sackcloth and ashes;
the Lord calls to the Gentleman, forsake thy pleasures and thy sports, and humble thy self in Sackcloth and Ashes;
dt n1 vvz p-acp dt n1, vvb po21 n2 cc po21 n2, cc vvi po21 n1 p-acp n1 cc n2;
(9) text (DIV1)
396
Page 182
3067
and the Lord calleth for these things, the times call for them, who is obeyed? Whose commands doe you stoop unto? Is there any command disobeyed but Gods? If a man presume on any it is on the Lord:
and the Lord calls for these things, the times call for them, who is obeyed? Whose commands do you stoop unto? Is there any command disobeyed but God's? If a man presume on any it is on the Lord:
cc dt n1 vvz p-acp d n2, dt n2 vvb p-acp pno32, r-crq vbz vvn? rg-crq n2 vdb pn22 vvi p-acp? vbz pc-acp d n1 vvn p-acp n2? cs dt n1 vvb p-acp d pn31 vbz p-acp dt n1:
(9) text (DIV1)
396
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3068
Profits, pleasures, worldly business must be attended, whether the Lord be pleased or no, or whether the duties he requireth be performed or no.
Profits, pleasures, worldly business must be attended, whither the Lord be pleased or no, or whither the duties he requires be performed or no.
n2, n2, j n1 vmb vbi vvn, cs dt n1 vbb vvn cc uh-dx, cc cs dt n2 pns31 vvz vbi vvn cc uh-dx.
(9) text (DIV1)
396
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3069
You that are Gentlemen and Tradesmen, I appeal to your souls, whether the Lord and his cause is not the loser this way:
You that Are Gentlemen and Tradesmen, I appeal to your Souls, whither the Lord and his cause is not the loser this Way:
pn22 cst vbr n2 cc n2, pns11 vvb p-acp po22 n2, cs dt n1 cc po31 n1 vbz xx dt n1 d n1:
(9) text (DIV1)
396
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3070
Doth not Prayer pay for it? Doth not the Word pay for it? Are not the Ordinances alwaies losers,
Does not Prayer pay for it? Does not the Word pay for it? are not the Ordinances always losers,
vdz xx n1 vvi p-acp pn31? vdz xx dt n1 vvb p-acp pn31? vbr xx dt n2 av n2,
(9) text (DIV1)
396
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3071
when any thing of your own cometh in competition? Is it not evident then, that you are not under the command of the word? How doe you tremble at the wrath and threatnings of a mortall man? and yet when you hear the Lord thunder judgements out of his Word, who is humbled? When he calls for fasting and weeping,
when any thing of your own comes in competition? Is it not evident then, that you Are not under the command of the word? How do you tremble At the wrath and threatenings of a Mortal man? and yet when you hear the Lord thunder Judgments out of his Word, who is humbled? When he calls for fasting and weeping,
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(9) text (DIV1)
396
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3072
and mourning, who regards it? Abraham, my brethren, did not thus, these were none of his steps;
and mourning, who regards it? Abraham, my brothers, did not thus, these were none of his steps;
cc n1, r-crq vvz pn31? np1, po11 n2, vdd xx av, d vbdr pix pp-f po31 n2;
(9) text (DIV1)
396
Page 182
3073
no, no, he went a hundred mile off of this course.
no, no, he went a hundred mile off of this course.
uh-dx, uh-dx, pns31 vvd dt crd n1 a-acp pp-f d n1.
(9) text (DIV1)
396
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3074
The Lord no sooner said to him, Forsake thy countrie, and thy kindred, and thy fathers house, but he forsook all,
The Lord no sooner said to him, Forsake thy country, and thy kindred, and thy Father's house, but he forsook all,
dt n1 av-dx av-c vvn p-acp pno31, vvb po21 n1, cc po21 n1, cc po21 ng1 n1, p-acp pns31 vvd d,
(9) text (DIV1)
396
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3075
neither friend, nor father, prevailed to detain him from obedience, but he stooped willingly to Gods command.
neither friend, nor father, prevailed to detain him from Obedience, but he stooped willingly to God's command.
dx n1, ccx n1, vvd pc-acp vvi pno31 p-acp n1, cc-acp pns31 vvd av-j p-acp npg1 n1.
(9) text (DIV1)
396
Page 182
3076
Look again to the fifth note and step of Abrahams faith, and trie your selves a little by that.
Look again to the fifth note and step of Abrahams faith, and try your selves a little by that.
vvb av p-acp dt ord n1 cc n1 pp-f npg1 n1, cc vvb po22 n2 dt j p-acp d.
(9) text (DIV1)
397
Page 182
3077
Are you content to run any hazard for the cause of God? To spare nothing from him? As Abraham withheld not Isaac from God when he required him,
are you content to run any hazard for the cause of God? To spare nothing from him? As Abraham withheld not Isaac from God when he required him,
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(9) text (DIV1)
397
Page 183
3078
so are you contented likewise to with hold, no, not the dearest thing you have when God calls for it.
so Are you contented likewise to with hold, no, not the dearest thing you have when God calls for it.
av vbr pn22 vvn av p-acp p-acp n1, uh-dx, xx dt js-jn n1 pn22 vhb c-crq n1 vvz p-acp pn31.
(9) text (DIV1)
397
Page 183
3079
If the Lord put you to the tryall, to undergoe trouble, losse of goods, imprisonment, banishment, are you content to stoop to these things? to give way and to break through all impediments? Judge your selves:
If the Lord put you to the trial, to undergo trouble, loss of goods, imprisonment, banishment, Are you content to stoop to these things? to give Way and to break through all impediments? Judge your selves:
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(9) text (DIV1)
397
Page 183
3080
If it be so, it is well. But let your consciences speak, nay, let your lives and conversations speak;
If it be so, it is well. But let your Consciences speak, nay, let your lives and conversations speak;
cs pn31 vbb av, pn31 vbz av. cc-acp vvb po22 n2 vvi, uh-x, vvb po22 n2 cc n2 vvb;
(9) text (DIV1)
397
Page 183
3081
Doe they not shew the contrary? Doth not the very name of danger, the sight of it a afar off, the voice of some great man dash all your forwardnesse out of countenance? Nay,
Do they not show the contrary? Does not the very name of danger, the sighed of it a afar off, the voice of Some great man dash all your forwardness out of countenance? Nay,
vdb pns32 xx vvi dt j-jn? vdz xx dt j n1 pp-f n1, dt n1 pp-f pn31 dt av a-acp, dt n1 pp-f d j n1 vvb d po22 n1 av pp-f n1? uh-x,
(9) text (DIV1)
397
Page 183
3082
if an Isaac come and complain, that those and those things must be provided for,
if an Isaac come and complain, that those and those things must be provided for,
cs dt np1 vvb cc vvi, cst d cc d n2 vmb vbi vvn p-acp,
(9) text (DIV1)
397
Page 183
3083
and cry out, Alas, if you take this course, what will become of wife and children and family, all must to ruine, you presently give over your profession.
and cry out, Alas, if you take this course, what will become of wife and children and family, all must to ruin, you presently give over your profession.
cc vvb av, uh, cs pn22 vvb d n1, q-crq vmb vvi pp-f n1 cc n2 cc n1, d vmb p-acp n1, pn22 av-j vvb p-acp po22 n1.
(9) text (DIV1)
397
Page 183
3084
Did Abraham doe thus? No, he did not so: and I beseech you, thinke of it;
Did Abraham do thus? No, he did not so: and I beseech you, think of it;
vdd np1 vdb av? uh-dx, pns31 vdd xx av: cc pns11 vvb pn22, vvb pp-f pn31;
(9) text (DIV1)
397
Page 183
3085
if you were the children of Abraham, you would not, you could not, you durst not doe so.
if you were the children of Abraham, you would not, you could not, you durst not do so.
cs pn22 vbdr dt n2 pp-f np1, pn22 vmd xx, pn22 vmd xx, pn22 vvd xx vdi av.
(9) text (DIV1)
397
Page 183
3086
There are yet a third sort that come short of being the sons of Abraham, and they are the close-hearted Hypocrites.
There Are yet a third sort that come short of being the Sons of Abraham, and they Are the close-hearted Hypocrites.
pc-acp vbr av dt ord n1 cst vvb j pp-f vbg dt n2 pp-f np1, cc pns32 vbr dt j n2.
(9) text (DIV1)
398
Page 183
3087
These are a generation that are of a more refined kinde then the last, but howsoever they carry the matter very covertly,
These Are a generation that Are of a more refined kind then the last, but howsoever they carry the matter very covertly,
d vbr dt n1 cst vbr pp-f dt av-dc j-vvn n1 av dt ord, cc-acp c-acp pns32 vvb dt n1 av av-j,
(9) text (DIV1)
398
Page 183
3088
yea, and are exceeding cunning, yet the truth will make them known. Many an hypocrite may come thus far, to be content to part with any thing,
yea, and Are exceeding cunning, yet the truth will make them known. Many an hypocrite may come thus Far, to be content to part with any thing,
uh, cc vbr av-vvg j-jn, av dt n1 vmb vvi pno32 vvn. av-d dt n1 vmb vvi av av-j, pc-acp vbi j pc-acp vvi p-acp d n1,
(9) text (DIV1)
398
Page 183
3089
and outwardly to suffer for the cause of God, to part with divers pleasures and lusts,
and outwardly to suffer for the cause of God, to part with diverse pleasures and Lustiest,
cc av-j pc-acp vvi p-acp dt n1 pp-f np1, pc-acp vvi p-acp j n2 cc n2,
(9) text (DIV1)
398
Page 183
3090
and to perform many holy services: But here is the difference between Abraham and these men:
and to perform many holy services: But Here is the difference between Abraham and these men:
cc pc-acp vvi d j n2: cc-acp av vbz dt n1 p-acp np1 cc d n2:
(9) text (DIV1)
398
Page 183
3091
Abraham forsook his goods and all, but your close-hearted Hypocrites have alwaies some God or other that they doe homage to, their ease,Abraham forsook his goods and all, but your close-hearted Hypocrites have always Some God or other that they do homage to, their ease,
np1 vvd po31 n2-j cc av-d, cc-acp po22 j n2 vhb av d np1 cc n-jn cst pns32 vdb n1 p-acp, po32 n1,
(9) text (DIV1)
398
Page 183
3092
or their wealth, or some secret lust, something or other they have set up as an I doll within them,
or their wealth, or Some secret lust, something or other they have Set up as an I doll within them,
cc po32 n1, cc d j-jn n1, pi cc n-jn pns32 vhb vvn a-acp c-acp cs pns11 n1 p-acp pno32,
(9) text (DIV1)
398
Page 183
3093
and so long as they may have, and injoy that, they will part with any thing else.
and so long as they may have, and enjoy that, they will part with any thing Else.
cc av av-j c-acp pns32 vmb vhi, cc vvi d, pns32 vmb vvi p-acp d n1 av.
(9) text (DIV1)
398
Page 183
3094
But thou must know, that if thou be one of Abrahams children, thou must come away from thy gods, thy god of pride, of self-love, of vain-glory,
But thou must know, that if thou be one of Abrahams children, thou must come away from thy God's, thy god of pride, of Self-love, of vainglory,
p-acp pns21 vmb vvi, cst cs pns21 vbb crd pp-f npg1 n2, pns21 vmb vvi av p-acp po21 n2, po21 n1 pp-f n1, pp-f n1, pp-f n1,
(9) text (DIV1)
398
Page 183
3095
and leave worshipping of these, and be content to be governed alone by God and his truth.
and leave worshipping of these, and be content to be governed alone by God and his truth.
cc vvb vvg pp-f d, cc vbi j pc-acp vbi vvn av-j p-acp np1 cc po31 n1.
(9) text (DIV1)
398
Page 183
3096
This shall suffice for the first Use, I cannot proceed further in the pressing thereof, because I would shut up all with the time.
This shall suffice for the First Use, I cannot proceed further in the pressing thereof, Because I would shut up all with the time.
d vmb vvi p-acp dt ord n1, pns11 vmbx vvb av-jc p-acp dt n-vvg av, c-acp pns11 vmd vvi a-acp d p-acp dt n1.
(9) text (DIV1)
398
Page 184
3097
The second Use is a word of instruction, and it shall be but a word or two;
The second Use is a word of instruction, and it shall be but a word or two;
dt ord n1 vbz dt n1 pp-f n1, cc pn31 vmb vbi p-acp dt n1 cc crd;
(9) text (DIV1)
399
Page 184
3098
That it all the Saints of God must walk in the same way of life and salvation that Abraham did,
That it all the Saints of God must walk in the same Way of life and salvation that Abraham did,
d pn31 d dt n2 pp-f np1 vmb vvi p-acp dt d n1 pp-f n1 cc n1 cst np1 vdd,
(9) text (DIV1)
399
Page 184
3099
then there is no by-way to bring a man to happinesse. Look what way Abraham went, you must goe; there is no more wayes:
then there is no byway to bring a man to happiness. Look what Way Abraham went, you must go; there is no more ways:
cs pc-acp vbz dx n1 pc-acp vvi dt n1 p-acp n1. n1 r-crq n1 np1 vvd, pn22 vmb vvi; pc-acp vbz dx dc n2:
(9) text (DIV1)
399
Page 184
3100
the same course that he took must be a coppy for you to follow, a rule,
the same course that he took must be a copy for you to follow, a Rule,
dt d n1 cst pns31 vvd vmb vbi dt n1 p-acp pn22 pc-acp vvi, dt n1,
(9) text (DIV1)
399
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3101
as it were, for you to square your whole conversation by: There is no way but one to come to life and happinesse.
as it were, for you to square your Whole Conversation by: There is no Way but one to come to life and happiness.
c-acp pn31 vbdr, c-acp pn22 pc-acp vvi po22 j-jn n1 p-acp: pc-acp vbz dx n1 cc-acp pi pc-acp vvi p-acp n1 cc n1.
(9) text (DIV1)
399
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3102
I speak it the rather, to dash that idle devise of many carnall men, that think the Lord hath a new invention to bring them to life,
I speak it the rather, to dash that idle devise of many carnal men, that think the Lord hath a new invention to bring them to life,
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(9) text (DIV1)
399
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3103
and that they need not to goe the ordinary way, but God hath made a shorter cut for them.
and that they need not to go the ordinary Way, but God hath made a shorter Cut for them.
cc cst pns32 vvb xx pc-acp vvi dt j n1, cc-acp np1 vhz vvn dt jc n1 p-acp pno32.
(9) text (DIV1)
399
Page 184
3104
Great men, and Gentlemen, think God will spare them; what, must they be humbled, and fast, and pray? that is for poor men, and mean men:
Great men, and Gentlemen, think God will spare them; what, must they be humbled, and fast, and pray? that is for poor men, and mean men:
j n2, cc n2, vvb np1 vmb vvi pno32; r-crq, vmb pns32 vbi vvn, cc av-j, cc vvb? cst vbz p-acp j n2, cc j n2:
(9) text (DIV1)
399
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3105
their places and estates will not suffer it; therefore surely God hath given a dispensation to them.
their places and estates will not suffer it; Therefore surely God hath given a Dispensation to them.
po32 n2 cc n2 vmb xx vvi pn31; av av-j np1 vhz vvn dt n1 p-acp pno32.
(9) text (DIV1)
399
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3106
And the poor men, they think it is for Gentlemen, that have more leasure and time:
And the poor men, they think it is for Gentlemen, that have more leisure and time:
cc dt j n2, pns32 vvb pn31 vbz p-acp n2, cst vhb dc n1 cc n1:
(9) text (DIV1)
399
Page 184
3107
alas, they live by their labour, and they must take paines for what they have, and the refore they cannot doe what is required. But be not deceived:
alas, they live by their labour, and they must take pains for what they have, and the refore they cannot do what is required. But be not deceived:
uh, pns32 vvb p-acp po32 n1, cc pns32 vmb vvi n2 p-acp r-crq pns32 vhb, cc dt av pns32 vmbx vdi q-crq vbz vvn. cc-acp vbb xx vvn:
(9) text (DIV1)
399
Page 184
3108
if there be any way besides that which Abraham went, then will I deny my selfe:
if there be any Way beside that which Abraham went, then will I deny my self:
cs pc-acp vbb d n1 p-acp d r-crq np1 vvd, av vmb pns11 vvi po11 n1:
(9) text (DIV1)
399
Page 184
3109
but the case is clear, the Lord faith it, the Word faith it;
but the case is clear, the Lord faith it, the Word faith it;
cc-acp dt n1 vbz j, dt n1 n1 pn31, dt n1 n1 pn31;
(9) text (DIV1)
399
Page 184
3110
the same way, the same footsteps that Abraham took, we must take, if ever we will come where Abraham is.
the same Way, the same footsteps that Abraham took, we must take, if ever we will come where Abraham is.
dt d n1, dt d n2 cst np1 vvd, pns12 vmb vvi, cs av pns12 vmb vvi c-crq np1 vbz.
(9) text (DIV1)
399
Page 184
3111
You must not baulk in this kind, whoever you are; God respecteth no mans person: if you would arrive at the same haven, you must saile thorough the same sea;
You must not balk in this kind, whoever you Are; God respecteth no men person: if you would arrive At the same Haven, you must sail through the same sea;
pn22 vmb xx vvb p-acp d n1, r-crq pn22 vbr; np1 vvz dx ng1 n1: cs pn22 vmd vvi p-acp dt d n1, pn22 vmb vvi p-acp dt d n1;
(9) text (DIV1)
399
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3112
you must walk the same way of grace, if you would come to the same kingdome of glory.
you must walk the same Way of grace, if you would come to the same Kingdom of glory.
pn22 vmb vvi dt d n1 pp-f n1, cs pn22 vmd vvi p-acp dt d n1 pp-f n1.
(9) text (DIV1)
399
Page 184
3113
It is a conceit that harboureth in the hearts of many men, nay, of most men in generall, specially your great wise men,
It is a conceit that harboureth in the hearts of many men, nay, of most men in general, specially your great wise men,
pn31 vbz dt n1 cst vvz p-acp dt n2 pp-f d n2, uh-x, pp-f ds n2 p-acp n1, av-j po22 j j n2,
(9) text (DIV1)
399
Page 184
3114
and your great rich men, that have better places and estates in the world then ordinary;
and your great rich men, that have better places and estates in the world then ordinary;
cc po22 j j n2, cst vhb jc n2 cc n2 p-acp dt n1 av j;
(9) text (DIV1)
399
Page 184
3115
What, think they, may not a man be saved without all this adoe? what needs all this? is there not another way besides this? Surely, my brethren, you must teach our Saviour Christ,
What, think they, may not a man be saved without all this ado? what needs all this? is there not Another Way beside this? Surely, my brothers, you must teach our Saviour christ,
q-crq, vvb pns32, vmb xx dt n1 vbi vvn p-acp d d n1? q-crq vvz d d? vbz pc-acp xx j-jn n1 p-acp d? np1, po11 n2, pn22 vmb vvi po12 n1 np1,
(9) text (DIV1)
399
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3116
and the Apostle Paul another way; I am sure they never knew other: and he that dreameth of another way, must be content to goe beside.
and the Apostle Paul Another Way; I am sure they never knew other: and he that dreameth of Another Way, must be content to go beside.
cc dt n1 np1 j-jn n1; pns11 vbm j pns32 av-x vvd j-jn: cc pns31 cst vvz pp-f j-jn n1, vmb vbi j pc-acp vvi a-acp.
(9) text (DIV1)
399
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3117
There is no such matter as the Devill would perswade you:
There is no such matter as the devil would persuade you:
pc-acp vbz dx d n1 p-acp dt n1 vmd vvi pn22:
(9) text (DIV1)
399
Page 185
3118
it is but his delusion to keep you under infidelity, and to shut you up to destruction under false and vain conceits.
it is but his delusion to keep you under infidelity, and to shut you up to destruction under false and vain conceits.
pn31 vbz p-acp po31 n1 pc-acp vvi pn22 p-acp n1, cc pc-acp vvi pn22 a-acp p-acp n1 p-acp j cc j n2.
(9) text (DIV1)
399
Page 185
3119
The truth is, here is the way, and the onely way, and you must walk here if ever you come to life and happinesse:
The truth is, Here is the Way, and the only Way, and you must walk Here if ever you come to life and happiness:
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(9) text (DIV1)
399
Page 185
3120
therefore be not deceived, suffer not your eyes to be blinded, but know, what Abraham did, you must doe the same,
Therefore be not deceived, suffer not your eyes to be blinded, but know, what Abraham did, you must do the same,
av vbb xx vvn, vvb xx po22 n2 pc-acp vbi vvn, cc-acp vvb, r-crq np1 vdd, pn22 vmb vdi dt d,
(9) text (DIV1)
399
Page 185
3121
if not in action, yet in affection: If God say, forsake all, thou must doe it, at least in affection;
if not in actium, yet in affection: If God say, forsake all, thou must do it, At least in affection;
cs xx p-acp n1, av p-acp n1: cs np1 vvb, vvb d, pns21 vmb vdi pn31, p-acp ds p-acp n1;
(9) text (DIV1)
399
Page 185
3122
thou must still wait upon his power and providence, yeeld obedience to him in all things, be content to submit thy selfe to his will.
thou must still wait upon his power and providence, yield Obedience to him in all things, be content to submit thy self to his will.
pns21 vmb av vvi p-acp po31 n1 cc n1, vvb n1 p-acp pno31 p-acp d n2, vbb j pc-acp vvi po21 n1 p-acp po31 n1.
(9) text (DIV1)
399
Page 185
3123
This is the way you must walk in, if you ever come to heaven.
This is the Way you must walk in, if you ever come to heaven.
d vbz dt n1 pn22 vmb vvi p-acp, cs pn22 av vvb p-acp n1.
(9) text (DIV1)
399
Page 185
3124
The last Use shall be a Use of Comfort to all the Saints and people of God, whose consciences can witnesse that they have laboured to walk in the uprightnesse of their heart as Abraham did.
The last Use shall be a Use of Comfort to all the Saints and people of God, whose Consciences can witness that they have laboured to walk in the uprightness of their heart as Abraham did.
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(9) text (DIV1)
400
Page 185
3125
I have two or three words to speak to these.
I have two or three words to speak to these.
pns11 vhb crd cc crd n2 pc-acp vvi p-acp d.
(9) text (DIV1)
400
Page 185
3126
Be perswaded out of the Word of God, that your course is good, and goe on with comfort,
Be persuaded out of the Word of God, that your course is good, and go on with Comfort,
vbb vvn av pp-f dt n1 pp-f np1, cst po22 n1 vbz j, cc vvi a-acp p-acp n1,
(9) text (DIV1)
401
Page 185
3127
and the God of Heaven be with you;
and the God of Heaven be with you;
cc dt n1 pp-f n1 vbb p-acp pn22;
(9) text (DIV1)
401
Page 185
3128
and be sure of it, that you that walk with Abraham shall be at rest with Abraham, and it shall never repent you of all the paines that you have taken.
and be sure of it, that you that walk with Abraham shall be At rest with Abraham, and it shall never Repent you of all the pains that you have taken.
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(9) text (DIV1)
401
Page 185
3129
Happily it may seem painfull and tedious to you; yet, what Abigail, said to David, let me say to you:
Happily it may seem painful and tedious to you; yet, what Abigail, said to David, let me say to you:
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(9) text (DIV1)
401
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3130
Oh, saith she, let not my Lord doe this: O, Says she, let not my Lord do this:
uh, vvz pns31, vvb xx po11 n1 vdb d:
(9) text (DIV1)
401
Page 185
3131
when the Lord shall have done to my Lord according to all the good that he hath spoken concerning thee,
when the Lord shall have done to my Lord according to all the good that he hath spoken Concerning thee,
c-crq dt n1 vmb vhi vdn p-acp po11 n1 vvg p-acp d dt j cst pns31 vhz vvn vvg pno21,
(9) text (DIV1)
401
Page 185
3132
and shall have appointed thee Ruler over Israel, this shall be no greife unto thee,
and shall have appointed thee Ruler over Israel, this shall be no grief unto thee,
cc vmb vhi vvn pno21 n1 p-acp np1, d vmb vbi dx n1 p-acp pno21,
(9) text (DIV1)
401
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3133
nor offence of heart, that thou hast shed blood causelesse, or that my Lord hath avenged himselfe, 1 Sam. 25.30, 31. My brethren, let me say so to you;nor offence of heart, that thou hast shed blood causeless, or that my Lord hath avenged himself, 1 Sam. 25.30, 31. My brothers, let me say so to you;
ccx n1 pp-f n1, cst pns21 vh2 vvn n1 j, cc cst po11 n1 vhz vvn px31, crd np1 crd, crd po11 n2, vvb pno11 vvi av p-acp pn22;
(9) text (DIV1)
401
Page 185
3134
You will finde trouble and inconveniencies, and hard measure at the hands of the wicked in this world;
You will find trouble and inconveniences, and hard measure At the hands of the wicked in this world;
pn22 vmb vvi n1 cc n2, cc j n1 p-acp dt n2 pp-f dt j p-acp d n1;
(9) text (DIV1)
401
Page 185
3135
many Nabals and Chins will set themselves against you; but goe on, and beat it patiently;
many Nabals and Chins will Set themselves against you; but go on, and beatrice it patiently;
d npg1 cc n2 vmb vvi px32 p-acp pn22; cc-acp vvb a-acp, cc vvi pn31 av-j;
(9) text (DIV1)
401
Page 185
3136
know it is a troublesome way, but a true way, it is grievous but yet good,
know it is a troublesome Way, but a true Way, it is grievous but yet good,
vvb pn31 vbz dt j n1, cc-acp dt j n1, pn31 vbz j p-acp av j,
(9) text (DIV1)
401
Page 186
3137
and the end will be happy;
and the end will be happy;
cc dt n1 vmb vbi j;
(9) text (DIV1)
401
Page 186
3138
it will never repent you, when the Lord hath performed all the good that he hath spoken concerning you.
it will never Repent you, when the Lord hath performed all the good that he hath spoken Concerning you.
pn31 vmb av-x vvi pn22, c-crq dt n1 vhz vvn d dt j cst pns31 vhz vvn vvg pn22.
(9) text (DIV1)
401
Page 186
3139
Oh! to see a man drawing his breath low and short, after he hath spent many houres and dayes in prayer to the Lord, grapling with his corruptions,
Oh! to see a man drawing his breath low and short, After he hath spent many hours and days in prayer to the Lord, grappling with his corruptions,
uh p-acp vvi dt n1 vvg po31 n1 j cc j, c-acp pns31 vhz vvn d n2 cc n2 p-acp n1 p-acp dt n1, vvg p-acp po31 n2,
(9) text (DIV1)
401
Page 186
3140
and striving to pull down his base lusts, after he hath waited upon the Lord in a constant course of obedience;
and striving to pull down his base Lustiest, After he hath waited upon the Lord in a constant course of Obedience;
cc vvg pc-acp vvi a-acp po31 j n2, c-acp pns31 vhz vvn p-acp dt n1 p-acp dt j n1 pp-f n1;
(9) text (DIV1)
401
Page 186
3141
take but such a man, and ask him, now his conscience is opened, whether the wayes of holinesse and sincerity be not irksome to him,
take but such a man, and ask him, now his conscience is opened, whither the ways of holiness and sincerity be not irksome to him,
vvb p-acp d dt n1, cc vvi pno31, av po31 n1 vbz vvn, cs dt n2 pp-f n1 cc n1 vbb xx j p-acp pno31,
(9) text (DIV1)
401
Page 186
3142
whether he be not grieved with himselfe for undergoing so much needlesse trouble (as the world thinks it) and his soul will then clear this matter;
whither he be not grieved with himself for undergoing so much needless trouble (as the world thinks it) and his soul will then clear this matter;
cs pns31 vbb xx vvn p-acp px31 p-acp j-vvg av av-d j n1 (c-acp dt n1 vvz pn31) cc po31 n1 vmb av vvi d n1;
(9) text (DIV1)
401
Page 186
3143
it is true, he hath had a tedious course of it, but now his death will be blessed;
it is true, he hath had a tedious course of it, but now his death will be blessed;
pn31 vbz j, pns31 vhz vhn dt j n1 pp-f pn31, cc-acp av po31 n1 vmb vbi vvn;
(9) text (DIV1)
401
Page 186
3144
he hath striven for a Crown, and now behold a Crown; now he is beyond the waves;
he hath striven for a Crown, and now behold a Crown; now he is beyond the waves;
pns31 vhz vvn p-acp dt n1, cc av vvb dt n1; av pns31 vbz p-acp dt n2;
(9) text (DIV1)
401
Page 186
3145
all the contempts, and imprisonments, and outrages of wicked men, are now too short to reach him;
all the contempts, and imprisonments, and outrages of wicked men, Are now too short to reach him;
d dt n2, cc n2, cc n2 pp-f j n2, vbr av av j pc-acp vvi pno31;
(9) text (DIV1)
401
Page 186
3146
he is so farre from repenting, that he rejoyceth and triumpheth in reflecting back upon all the pains,
he is so Far from repenting, that he Rejoiceth and Triumpheth in reflecting back upon all the pains,
pns31 vbz av av-j p-acp vvg, cst pns31 vvz cc vvz p-acp vvg av p-acp d dt n2,
(9) text (DIV1)
401
Page 186
3147
and care, and labour of love, whereby he hath loved the Lord Jesus, in submitting his heart unto him.
and care, and labour of love, whereby he hath loved the Lord jesus, in submitting his heart unto him.
cc n1, cc n1 pp-f n1, c-crq pns31 vhz vvn dt n1 np1, p-acp vvg po31 n1 p-acp pno31.
(9) text (DIV1)
401
Page 186
3148
Take me another man, that hath lived here in pompe and jollity, hath had many livings, great preferments, much honour, abundance of pleasure,
Take me Another man, that hath lived Here in pomp and jollity, hath had many livings, great preferments, much honour, abundance of pleasure,
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(9) text (DIV1)
401
Page 186
3149
yet hath been ever carelesse of God and of his Word, profane in his course, loose in his conversation,
yet hath been ever careless of God and of his Word, profane in his course, lose in his Conversation,
av vhz vbn av j pp-f np1 cc pp-f po31 n1, j p-acp po31 n1, j p-acp po31 n1,
(9) text (DIV1)
401
Page 186
3150
and ask him upon his death-bed, how it standeth with him; Oh! woe the time, that ever he spent it as he hath done:
and ask him upon his deathbed, how it Stands with him; Oh! woe the time, that ever he spent it as he hath done:
cc vvi pno31 p-acp po31 n1, c-crq pn31 vvz p-acp pno31; uh n1 dt n1, cst av pns31 vvd pn31 c-acp pns31 vhz vdn:
(9) text (DIV1)
401
Page 186
3151
now the soule begins to hate the man, and the very sight of him, that hath been the instrument with it in the committing of sinne:
now the soul begins to hate the man, and the very sighed of him, that hath been the Instrument with it in the committing of sin:
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(9) text (DIV1)
401
Page 186
3152
now nothing but gall and wormwood remaineth;
now nothing but Gall and wormwood remains;
av pix cc-acp n1 cc n1 vvz;
(9) text (DIV1)
401
Page 186
3153
now the sweetnesse of the Adulterers lust is gone, and nothing but the sting of conscience remaineth;
now the sweetness of the Adulterers lust is gone, and nothing but the sting of conscience remains;
av dt n1 pp-f dt n2 n1 vbz vvn, cc pix p-acp dt n1 pp-f n1 vvz;
(9) text (DIV1)
401
Page 186
3154
now the covetous man must part with his goods, and the gall of Aspes must stick behinde;
now the covetous man must part with his goods, and the Gall of Asps must stick behind;
av dt j n1 vmb vvi p-acp po31 n2-j, cc dt n1 pp-f n2 vmb vvi a-acp;
(9) text (DIV1)
401
Page 186
3155
now the soul sinks within, and the heart is overwhelmed with sorrow.
now the soul sinks within, and the heart is overwhelmed with sorrow.
av dt n1 vvz a-acp, cc dt n1 vbz vvn p-acp n1.
(9) text (DIV1)
401
Page 186
3156
Take but these two men, I say, and judge by their ends, whether ever it will repent you that you have done well, that you have walked in the steps of the faith of Abraham. My brethren, howsoever you have had many miseries,
Take but these two men, I say, and judge by their ends, whither ever it will Repent you that you have done well, that you have walked in the steps of the faith of Abraham. My brothers, howsoever you have had many misery's,
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(9) text (DIV1)
401
Page 186
3157
yet the Lord hath many mercies for you.
yet the Lord hath many Mercies for you.
av dt n1 vhz d n2 c-acp pn22.
(9) text (DIV1)
401
Page 187
3158
God dealeth with his servants, as a father doth with his son, after he hath sent him on a great journey to doe some busines,
God deals with his Servants, as a father does with his son, After he hath sent him on a great journey to do Some business,
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(9) text (DIV1)
401
Page 187
3159
& the weather falleth foul, and the way proveth dangerous, and many a storm, and great difficulties are to be gone through;
& the weather falls foul, and the Way Proves dangerous, and many a storm, and great difficulties Are to be gone through;
cc dt n1 vvz j, cc dt n1 vvz j, cc d dt n1, cc j n2 vbr pc-acp vbi vvn p-acp;
(9) text (DIV1)
401
Page 187
3160
oh how the heart of that father pittieth his son! how doth he resolve to requite him, if he ever live to come home again;
o how the heart of that father Pitieth his son! how does he resolve to requite him, if he ever live to come home again;
uh c-crq dt n1 pp-f d n1 vvz po31 n1! q-crq vdz pns31 vvi pc-acp vvi pno31, cs pns31 av vvi pc-acp vvi av-an av;
(9) text (DIV1)
401
Page 187
3161
what preparation doth he make to entertain, and welcome him; and how doth he study to doe good unto him!
what preparation does he make to entertain, and welcome him; and how does he study to do good unto him!
q-crq n1 vdz pns31 vvi pc-acp vvi, cc vvi pno31; cc q-crq vdz pns31 vvi pc-acp vdi j p-acp pno31!
(9) text (DIV1)
401
Page 187
3162
My brethren, so it is here; I beseech you, think of it, you that are the Saints and people of God:
My brothers, so it is Here; I beseech you, think of it, you that Are the Saints and people of God:
po11 n2, av pn31 vbz av; pns11 vvb pn22, vvb pp-f pn31, pn22 cst vbr dt n2 cc n1 pp-f np1:
(9) text (DIV1)
401
Page 187
3163
You must finde in your way many troubles and greifes, (and we ought to find them) but be not discouraged;
You must find in your Way many Troubles and griefs, (and we ought to find them) but be not discouraged;
pn22 vmb vvi p-acp po22 n1 d n2 cc n2, (cc pns12 vmd pc-acp vvi pno32) cc-acp vbb xx vvn;
(9) text (DIV1)
401
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3164
the more misery, the greater mercy. God the father seeth his servants: and if they suffer and indure for a good conscience, as his eye seeth them,
the more misery, the greater mercy. God the father sees his Servants: and if they suffer and endure for a good conscience, as his eye sees them,
dt av-dc n1, dt jc n1. np1 dt n1 vvz po31 n2: cc cs pns32 vvb cc vvi p-acp dt j n1, c-acp po31 n1 vvz pno32,
(9) text (DIV1)
401
Page 187
3165
so his soul pittieth them, his heart bleeds within him for them, that is, he hath a tender compassion of them,
so his soul Pitieth them, his heart bleeds within him for them, that is, he hath a tender compassion of them,
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and he saith within himselfe, Well, I will requite them if ever they come into my Kingdome;
and he Says within himself, Well, I will requite them if ever they come into my Kingdom;
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all their patience, and care, and conscience in walking in my wayes, I will requite, and they shall receive a double reward from me, even a Crown of eternall glory.
all their patience, and care, and conscience in walking in my ways, I will requite, and they shall receive a double reward from me, even a Crown of Eternal glory.
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Think of those things that are not seen; they are eternall: the things that are seen are temporall, and they will deceive us:
Think of those things that Are not seen; they Are Eternal: the things that Are seen Are temporal, and they will deceive us:
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let our hearts be carried after the other, and rest in them for ever. FINIS.
let our hearts be carried After the other, and rest in them for ever. FINIS.
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Culpable Ignorance, OR, The danger of Ignorance under Means. SERMON VI. ISAI. 27.11.
Culpable Ignorance, OR, The danger of Ignorance under Means. SERMON VI. ISAIAH. 27.11.
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For it is a people of no understanding, therefore he that made them, will not have mercie on them,
For it is a people of no understanding, Therefore he that made them, will not have mercy on them,
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and he that formed them, will shew them no favour.
and he that formed them, will show them no favour.
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IF you cast your eyes, my brethren, upon the beginning of this Chapter, you shall observe, that when the Prophet had discovered the fierce dealing of God with the enemies of his people, vers. 1. he doth from the second verse to the words of the Text,
IF you cast your eyes, my brothers, upon the beginning of this Chapter, you shall observe, that when the Prophet had discovered the fierce dealing of God with the enemies of his people, vers. 1. he does from the second verse to the words of the Text,
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and so afterwards make known Gods gracious affection towards his own faithfull servants, as also his dealing with those cursed Hypocrites, that live in the bosome of the Church.
and so afterwards make known God's gracious affection towards his own faithful Servants, as also his dealing with those cursed Hypocrites, that live in the bosom of the Church.
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In a word (that I may not be long before I come to that which I desire to deliver to you) in the discoverie of the Lords dealing,
In a word (that I may not be long before I come to that which I desire to deliver to you) in the discovery of the lords dealing,
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first with his own people, and then with others that live in the bosome of the Church, to whom he communicateth his ordinances, there are three things observable.
First with his own people, and then with Others that live in the bosom of the Church, to whom he Communicateth his ordinances, there Are three things observable.
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The first is Gods speciall care of, and his tender love and fatherly affection to those that love and fear his Name, that labour to approve their hearts and waies to him, that are called to the profession of his truth and walk answerably thereunto;
The First is God's special care of, and his tender love and fatherly affection to those that love and Fear his Name, that labour to approve their hearts and ways to him, that Are called to the profession of his truth and walk answerably thereunto;
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and that continueth to the seventh verse, namely, That the Lord will keep them, and water them every moment, that he will keep them night and day, &c.
and that Continueth to the seventh verse, namely, That the Lord will keep them, and water them every moment, that he will keep them night and day, etc.
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Secondly, As the Prophet expresseth Gods speciall care of his servants, so withall he manifesteth a secret kind of displeasure that was in God,
Secondly, As the Prophet Expresses God's special care of his Servants, so withal he manifesteth a secret kind of displeasure that was in God,
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even toward those that belong unto him, because of the carelesness, and fruitlesnesse that was among them,
even towards those that belong unto him, Because of the carelessness, and fruitlesnesse that was among them,
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therefore he was pleased to lay his correcting hand upon them, yet still in measure, with abundance of patience,
Therefore he was pleased to lay his correcting hand upon them, yet still in measure, with abundance of patience,
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and in much compassion towards them; and all for their special good, not to confound, but to humble and better them.
and in much compassion towards them; and all for their special good, not to confound, but to humble and better them.
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And this we have from the 7th to the end of the 9th verse, where the Prophet, sheweth, what is the fruit of affliction to those that belong unto God By this therefore shall the iniquity of Jacob be purged,
And this we have from the 7th to the end of the 9th verse, where the Prophet, shows, what is the fruit of affliction to those that belong unto God By this Therefore shall the iniquity of Jacob be purged,
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and this is all the fruit, to take away his sin: and this is all the fruit, to take away his since:
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As if he should say, Howsoever the Lord loveth his vineyard, yet he will prune it, not to destroy it,
As if he should say, Howsoever the Lord loves his vineyard, yet he will prune it, not to destroy it,
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but to make it the more fruitfull:
but to make it the more fruitful:
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He onely will take away the superfluous branches, those inordinate lusts that appear in the lives of his servants.
He only will take away the superfluous branches, those inordinate Lustiest that appear in the lives of his Servants.
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This is the main issue and speciall benefit of afflictions to the godly, to subdue their corruptions, to purge them, to make them walk more circumspectly before God.
This is the main issue and special benefit of afflictions to the godly, to subdue their corruptions, to purge them, to make them walk more circumspectly before God.
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Thirdly, the Prophet having thus declared Gods care of his own people, and his fatherly chastisement of them, in the last place, from the 9th verse to the end of the 11th, he declareth his proceedings also against the cursed Hypocrites that live in the bosome of the Church, against those that have a form of godlinesse onely,
Thirdly, the Prophet having thus declared God's care of his own people, and his fatherly chastisement of them, in the last place, from the 9th verse to the end of the 11th, he Declareth his proceedings also against the cursed Hypocrites that live in the bosom of the Church, against those that have a from of godliness only,
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but deny the power thereof, that present themselves before the Lord, and appear in his Sanctuary,
but deny the power thereof, that present themselves before the Lord, and appear in his Sanctuary,
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as if they would doe great matters for him, yet their hearts are naught, and the Lord seeth them,
as if they would do great matters for him, yet their hearts Are nought, and the Lord sees them,
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and threatneth to deal with them accordingly, and in conclusion denounceth an utter overthrow, an universall ruine,
and threatens to deal with them accordingly, and in conclusion Denounceth an utter overthrow, an universal ruin,
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and confusion unto them, so as that their estates shall be altogether helplesse;
and confusion unto them, so as that their estates shall be altogether helpless;
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for their defenced Cities shall be desolate, and their habitations forsaken, and left like a Wildernesse;
for their defenced Cities shall be desolate, and their habitations forsaken, and left like a Wilderness;
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Yea, so helplesse shall they be, that if a poor silly woman come by, shee shall spoil them;
Yea, so helpless shall they be, that if a poor silly woman come by, she shall spoil them;
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The women come, and set them on fire. The women come, and Set them on fire.
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Now if it be asked, Why the Lord doth deal thus fiercely with carnall sinful men, seeing though they have no strength of grace in their hearts, yet they are his creatures;
Now if it be asked, Why the Lord does deal thus fiercely with carnal sinful men, seeing though they have no strength of grace in their hearts, yet they Are his creatures;
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The Reason is rendred in the words of the Text, For it is a people of no understanding,
The Reason is rendered in the words of the Text, For it is a people of no understanding,
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therefore he that made them will not have mercie on them, and he that formed them, will shew them no favour. Therefore he that made them will not have mercy on them, and he that formed them, will show them no favour.
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As if he should say, Doe yee inquire the reason why the Lord is so deeply displeased with Hypocrites that live in thee bosome of the Church,
As if he should say, Do ye inquire the reason why the Lord is so deeply displeased with Hypocrites that live in thee bosom of the Church,
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and why he threatneth to proceed so severely with them? Alas, it is no wonder, for they are a people of no understanding, what shew soever they make,
and why he threatens to proceed so severely with them? Alas, it is no wonder, for they Are a people of no understanding, what show soever they make,
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though they enjoy the Ordinances, yet they are no way fit for Gods spirituall building, they are onely fit for the fire of his wrath,
though they enjoy the Ordinances, yet they Are no Way fit for God's spiritual building, they Are only fit for the fire of his wrath,
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though they are in the Church, yet they are not of the Church;
though they Are in the Church, yet they Are not of the Church;
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therefore he that made them will shew them no mercie, and he that formed them, wil not vouchsafe to bestow any favour upon them. Therefore he that made them will show them no mercy, and he that formed them, will not vouchsafe to bestow any favour upon them.
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In the words there are two things observable: First, the judgement of God denounced against this people;
In the words there Are two things observable: First, the judgement of God denounced against this people;
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Secondly, the cause of that judgement: Or thus, First, the sin of this people; Secondly, The judgement of God because of that sin.
Secondly, the cause of that judgement: Or thus, First, the since of this people; Secondly, The judgement of God Because of that since.
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The sin of the people is, They have no understanding: The judgement of God because of that sin, Therefore he that made them will not have mercie on them,
The since of the people is, They have no understanding: The judgement of God Because of that since, Therefore he that made them will not have mercy on them,
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and he that formed them will shew them no favour. First, you see the people offending;and he that formed them will show them no favour. First, you see the people offending;
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they want sanctifying and saving knowledge, they are a people of no understanding. You see again the Lord observing this, and proceeding severely against them because of this;
they want sanctifying and Saving knowledge, they Are a people of no understanding. You see again the Lord observing this, and proceeding severely against them Because of this;
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Therefore he that made them, will not have mercie on them, and he that formed them, will shew them no favour. Therefore he that made them, will not have mercy on them, and he that formed them, will show them no favour.
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First of the former, touching the sin of the people. I will not stand long in the opening of the words:
First of the former, touching the since of the people. I will not stand long in the opening of the words:
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Onely thus much observe briefly, It is a people that have no understanding:
Only thus much observe briefly, It is a people that have no understanding:
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What kind of people was it? Even those that lived under the means of grace, that enjoyed all the helps and incouragements that a people could desire, that had an outward call,
What kind of people was it? Even those that lived under the means of grace, that enjoyed all the helps and encouragements that a people could desire, that had an outward call,
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and were counted the people of God, those were a people of no understanding.
and were counted the people of God, those were a people of no understanding.
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Howsoever the Lord was pleased to inlarge himself toward them to bestow many outward Priviledges upon them, to suffer them to enjoy many singular helps, howsoever they were those to whom were committed the Oracles of God,
Howsoever the Lord was pleased to enlarge himself towards them to bestow many outward Privileges upon them, to suffer them to enjoy many singular helps, howsoever they were those to whom were committed the Oracles of God,
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and means of life and salvation, yet they remained unfruitfull and unprofitable, they were a people of no understanding, they had no depth of reach in spirituall things.
and means of life and salvation, yet they remained unfruitful and unprofitable, they were a people of no understanding, they had no depth of reach in spiritual things.
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The point observable from hence is thus much, That,
The point observable from hence is thus much, That,
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People may enjoy the means of knowledge, of life and salvation, and yet not withstanding in the mean time not profit by them, People may enjoy the means of knowledge, of life and salvation, and yet not withstanding in the mean time not profit by them,
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but remain void of the knowledge of God. but remain void of the knowledge of God.
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What this knowledge is, and the nature of it, I will open unto you afterward, onely thus much take along with you for the present, That by knowledge here, I mean saving knowledge.
What this knowledge is, and the nature of it, I will open unto you afterwards, only thus much take along with you for the present, That by knowledge Here, I mean Saving knowledge.
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Knowledge, no doubt, this people had, and happily a great measure of understanding, they might know many things that belonged to grace and salvation;
Knowledge, no doubt, this people had, and happily a great measure of understanding, they might know many things that belonged to grace and salvation;
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yet for the main, for the substance and truth of it, it was not the knowledge of God, it was not saving knowledge.
yet for the main, for the substance and truth of it, it was not the knowledge of God, it was not Saving knowledge.
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A people may be in the bosome of the Church, live under the means of grace,
A people may be in the bosom of the Church, live under the means of grace,
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and partake of the Ordinances of God, and yet notwitstanding all this, be void of the saving knowledge of God.
and partake of the Ordinances of God, and yet notwithstanding all this, be void of the Saving knowledge of God.
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This is a Point that ariseth clearly and evidently from the Text:
This is a Point that arises clearly and evidently from the Text:
d vbz dt n1 cst vvz av-j cc av-j p-acp dt n1:
(10) text (DIV1)
410
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3226
These people of whom the Prophet speaks, were in the Church of God, lived under the Ordinances,
These people of whom the Prophet speaks, were in the Church of God, lived under the Ordinances,
d n1 pp-f ro-crq dt n1 vvz, vbdr p-acp dt n1 pp-f np1, vvn p-acp dt n2,
(10) text (DIV1)
410
Page 194
3227
and enjoyed all the outward priviledges of the people of God, yet, he saith of them, they are a people of no understanding;
and enjoyed all the outward privileges of the people of God, yet, he Says of them, they Are a people of no understanding;
cc vvd d dt j n2 pp-f dt n1 pp-f np1, av, pns31 vvz pp-f pno32, pns32 vbr dt n1 pp-f dx n1;
(10) text (DIV1)
410
Page 194
3228
they knew nothing of God and salvation in a sanctifying and saving manner. It is easie to confirm the truth of this Doctrine, by other places of Scripture.
they knew nothing of God and salvation in a sanctifying and Saving manner. It is easy to confirm the truth of this Doctrine, by other places of Scripture.
pns32 vvd pix pp-f np1 cc n1 p-acp dt j-vvg cc vvg n1. pn31 vbz j pc-acp vvi dt n1 pp-f d n1, p-acp j-jn n2 pp-f n1.
(10) text (DIV1)
410
Page 194
3229
The Scribes and Pharisees sate in Moses chair, and were the teachers of others, and therefore (one would thinke) should have understanding themselves,
The Scribes and Pharisees sat in Moses chair, and were the Teachers of Others, and Therefore (one would think) should have understanding themselves,
dt n2 cc np2 vvd p-acp np1 n1, cc vbdr dt n2 pp-f n2-jn, cc av (pi vmd vvi) vmd vhi n1 px32,
(10) text (DIV1)
410
Page 194
3230
yet our Saviour saith, Matth. 13.14.
yet our Saviour Says, Matthew 13.14.
av po12 n1 vvz, np1 crd.
(10) text (DIV1)
410
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3231
That in them was fulfilled the prophesie of Isaiah, which saith, By hearing yee shall hear, That in them was fulfilled the prophesy of Isaiah, which Says, By hearing ye shall hear,
cst p-acp pno32 vbds vvn dt vvb pp-f np1, r-crq vvz, p-acp vvg pn22 vmb vvi,
(10) text (DIV1)
410
Page 195
3232
and shall not understand, and seeing, yee shall see, and shall not perceive. and shall not understand, and seeing, ye shall see, and shall not perceive.
cc vmb xx vvi, cc vvg, pn22 vmb vvi, cc vmb xx vvi.
(10) text (DIV1)
410
Page 195
3233
It was not any want of means, they could alledge, or that they lacked the Ordinances;
It was not any want of means, they could allege, or that they lacked the Ordinances;
pn31 vbds xx d n1 pp-f n2, pns32 vmd vvi, cc cst pns32 vvd dt n2;
(10) text (DIV1)
410
Page 195
3234
for they were alwaies hearing and hearing, they had all the light that could be afforded them to guide their feet into the way of peace,
for they were always hearing and hearing, they had all the Light that could be afforded them to guide their feet into the Way of peace,
c-acp pns32 vbdr av vvg cc vvg, pns32 vhd d dt n1 cst vmd vbi vvn pno32 pc-acp vvi po32 n2 p-acp dt n1 pp-f n1,
(10) text (DIV1)
410
Page 195
3235
and no question but they waited upon those means, and yet they were not informed, yet they were not inlightned;
and no question but they waited upon those means, and yet they were not informed, yet they were not enlightened;
cc dx n1 cc-acp pns32 vvd p-acp d n2, cc av pns32 vbdr xx vvn, av pns32 vbdr xx vvn;
(10) text (DIV1)
410
Page 195
3236
to know the things that concerned the glory of God, and their own peace in a saving manner; they heard, but understood not; they saw, but perceived not.
to know the things that concerned the glory of God, and their own peace in a Saving manner; they herd, but understood not; they saw, but perceived not.
pc-acp vvi dt n2 cst vvd dt n1 pp-f np1, cc po32 d n1 p-acp dt vvg n1; pns32 vvd, cc-acp vvd xx; pns32 vvd, cc-acp vvd xx.
(10) text (DIV1)
410
Page 195
3237
In the like manner Isai. 42.19.
In the like manner Isaiah 42.19.
p-acp dt j n1 np1 crd.
(10) text (DIV1)
410
Page 195
3238
the Lord complaineth of his own servants, those that should have been neer to him indeed, Who is blinde, but my servant? or deaf,
the Lord Complaineth of his own Servants, those that should have been near to him indeed, Who is blind, but my servant? or deaf,
dt n1 vvz pp-f po31 d n2, d cst vmd vhi vbn av-j p-acp pno31 av, r-crq vbz j, cc-acp po11 n1? cc j,
(10) text (DIV1)
410
Page 195
3239
as my messenger that I sent? Who is blind, as he that is perfect, and blind, as the Lords servant:
as my Messenger that I sent? Who is blind, as he that is perfect, and blind, as the lords servant:
c-acp po11 n1 cst pns11 vvd? q-crq vbz j, c-acp pns31 cst vbz j, cc j, c-acp dt n2 n1:
(10) text (DIV1)
410
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3240
Seeing many things, but thou observest not; opening the eares, but he heareth not: Seeing many things, but thou observest not; opening the ears, but he hears not:
vvg d n2, cc-acp pns21 vv2 xx; vvg dt n2, cc-acp pns31 vvz xx:
(10) text (DIV1)
410
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3241
It is generally conceived, that this is spoken of those that drew neer to God even in the Ministery and Priesthood,
It is generally conceived, that this is spoken of those that drew near to God even in the Ministry and Priesthood,
pn31 vbz av-j vvn, cst d vbz vvn pp-f d cst vvd av-j p-acp np1 av p-acp dt n1 cc n1,
(10) text (DIV1)
410
Page 195
3242
and were brought up especially for this service;
and were brought up especially for this service;
cc vbdr vvn a-acp av-j c-acp d n1;
(10) text (DIV1)
410
Page 195
3243
yet notwithstanding, who so blind as they were? and who so ignorant as the Messengers he sent? It was also the Apostles complaint of the Hebrews, that whereas for the time they might have been teachers of others, they had need to be taught again which be the first principles of the Oracles of God, Heb. 5.12.
yet notwithstanding, who so blind as they were? and who so ignorant as the Messengers he sent? It was also the Apostles complaint of the Hebrews, that whereas for the time they might have been Teachers of Others, they had need to be taught again which be the First principles of the Oracles of God, Hebrew 5.12.
av a-acp, r-crq av j c-acp pns32 vbdr? cc q-crq av j c-acp dt n2 pns31 vvn? pn31 vbds av dt n2 n1 pp-f dt np2, d cs p-acp dt n1 pns32 vmd vhi vbn n2 pp-f n2-jn, pns32 vhd n1 pc-acp vbi vvn av q-crq vbb dt ord n2 pp-f dt n2 pp-f np1, np1 crd.
(10) text (DIV1)
410
Page 195
3244
Having so long a while injoyed the means of grace and salvation, and under the light of the Gospel,
Having so long a while enjoyed the means of grace and salvation, and under the Light of the Gospel,
vhg av av-j dt n1 vvd dt n2 pp-f n1 cc n1, cc p-acp dt n1 pp-f dt n1,
(10) text (DIV1)
410
Page 195
3245
and had so many gracious instructions and reproofs, surely they might have been in the highest Form in the School of Christ, they might have been guiders and teachers of others:
and had so many gracious instructions and reproofs, surely they might have been in the highest From in the School of christ, they might have been guiders and Teachers of Others:
cc vhd av d j n2 cc n2, av-j pns32 vmd vhi vbn p-acp dt js n1 p-acp dt n1 pp-f np1, pns32 vmd vhi vbn n2 cc n2 pp-f n2-jn:
(10) text (DIV1)
410
Page 195
3246
yet notwithstanding they had need themselves to be taught the very first Rudiments, the very A, B, C. of Religion, they remained ignorant of the first principles of the Oracles of God, and were fitter to be fed with milk, than with strong meat.
yet notwithstanding they had need themselves to be taught the very First Rudiments, the very A, B, C. of Religion, they remained ignorant of the First principles of the Oracles of God, and were fitter to be fed with milk, than with strong meat.
av c-acp pns32 vhd n1 px32 pc-acp vbi vvn dt av ord n2, dt j av, sy, sy pp-f n1, pns32 vvd j pp-f dt ord n2 pp-f dt n2 pp-f np1, cc vbdr jc pc-acp vbi vvn p-acp n1, cs p-acp j n1.
(10) text (DIV1)
410
Page 195
3247
In the prophecie of Jeremy, the Lord sendeth the dull and heavie hearted Jews as it were to school to the creatures;
In the prophecy of Jeremiah, the Lord sends the dull and heavy hearted jews as it were to school to the creatures;
p-acp dt n1 pp-f np1, dt n1 vvz dt j cc j j-vvn np2 p-acp pn31 vbdr pc-acp vvi p-acp dt n2;
(10) text (DIV1)
410
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3248
The Storke in the heaven knoweth her appointed times, and the Turtle, and the Crane, and the Swallow, observe the time of their coming; The Stork in the heaven Knoweth her appointed times, and the Turtle, and the Crane, and the Swallow, observe the time of their coming;
dt n1 p-acp dt n1 vvz po31 j-vvn n2, cc dt n1, cc dt n1, cc dt n1, vvb dt n1 pp-f po32 n-vvg;
(10) text (DIV1)
410
Page 195
3249
but my people know not the judgement of the Lord, Jer. 8.7. So Isai. 1.3. The Oxe knoweth his owner, and the Asse his masters crib, but Israel doth not know, my people doth not consider. but my people know not the judgement of the Lord, Jer. 8.7. So Isaiah 1.3. The Ox Knoweth his owner, and the Ass his Masters crib, but Israel does not know, my people does not Consider.
cc-acp po11 n1 vvb xx dt n1 pp-f dt n1, np1 crd. np1 np1 crd. dt n1 vvz po31 n1, cc dt n1 po31 ng1 n1, cc-acp np1 vdz xx vvi, po11 n1 vdz xx vvi.
(10) text (DIV1)
410
Page 196
3250
The people of the Jews, Gods own people, enjoyed more means then ever any people besides:
The people of the jews, God's own people, enjoyed more means then ever any people beside:
dt n1 pp-f dt np2, n2 d n1, vvd dc n2 cs av d n1 a-acp:
(10) text (DIV1)
410
Page 196
3251
They had line upon line, and precept upon precept, Isa. 28 10.13.They had line upon line, and precept upon precept, Isaiah 28 10.13.
pns32 vhd n1 p-acp n1, cc n1 p-acp n1, np1 crd crd.
(10) text (DIV1)
410
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3252
From the thirteenth yeer of Josiah, (saith the Prophet Jeremie ) even unto this day (that is, the three and twentieth yeer) the word of the Lord hath come unto me, From the thirteenth year of Josiah, (Says the Prophet Jeremiah) even unto this day (that is, the three and twentieth year) the word of the Lord hath come unto me,
p-acp dt ord n1 pp-f np1, (vvz dt n1 np1) av p-acp d n1 (cst vbz, dt crd cc ord n1) dt n1 pp-f dt n1 vhz vvn p-acp pno11,
(10) text (DIV1)
410
Page 196
3253
and I have spoken unto you, rising early, and speaking, but ye have not hearkned.
and I have spoken unto you, rising early, and speaking, but you have not hearkened.
cc pns11 vhb vvn p-acp pn22, vvg av-j, cc vvg, cc-acp pn22 vhb xx vvd.
(10) text (DIV1)
410
Page 196
3254
And the Lord hath sent unto you all his servants the Prophets, rising early and sending them,
And the Lord hath sent unto you all his Servants the prophets, rising early and sending them,
cc dt n1 vhz vvn p-acp pn22 d po31 n2 dt n2, vvg av-j cc vvg pno32,
(10) text (DIV1)
410
Page 196
3255
but yee have not hearkned nor enclined your ear to hear, Jer. 25.3, 4. They had the means of grace you see,but ye have not hearkened nor inclined your ear to hear, Jer. 25.3, 4. They had the means of grace you see,
cc-acp pn22 vhb xx vvd ccx vvd po22 n1 pc-acp vvi, np1 crd, crd pns32 vhd dt n2 pp-f n1 pn22 vvb,
(10) text (DIV1)
410
Page 196
3256
yet they were unprofitable under the means; they had helps for knowledge, yet grew not in knowledge.
yet they were unprofitable under the means; they had helps for knowledge, yet grew not in knowledge.
av pns32 vbdr j p-acp dt n2; pns32 vhd n2 p-acp n1, av vvd xx p-acp n1.
(10) text (DIV1)
410
Page 196
3257
The point then is clear, That, The People may enjoy the means, and yet remain void of the knowledge of God.
The point then is clear, That, The People may enjoy the means, and yet remain void of the knowledge of God.
dt n1 av vbz j, cst, dt n1 vmb vvi dt n2, cc av vvb j pp-f dt n1 pp-f np1.
(10) text (DIV1)
410
Page 196
3258
No more therefore for the proof thereof. For the ground of the point a little.
No more Therefore for the proof thereof. For the ground of the point a little.
av-dx av-dc av p-acp dt n1 av. p-acp dt n1 pp-f dt n1 dt j.
(10) text (DIV1)
410
Page 196
3259
You will ask, Is it it possible that there should be such sencelesse ignorance in the hearts of men that live in the bosome of the Church,
You will ask, Is it it possible that there should be such senseless ignorance in the hearts of men that live in the bosom of the Church,
pn22 vmb vvi, vbz pn31 pn31 j cst a-acp vmd vbi d j n1 p-acp dt n2 pp-f n2 cst vvb p-acp dt n1 pp-f dt n1,
(10) text (DIV1)
411
Page 196
3260
and that any who partake of the Ordinances, and the means of salvation, should yet remain a people of no understanding?
and that any who partake of the Ordinances, and the means of salvation, should yet remain a people of no understanding?
cc cst d r-crq vvb pp-f dt n2, cc dt n2 pp-f n1, vmd av vvi dt n1 pp-f dx n1?
(10) text (DIV1)
411
Page 196
3261
Alas, my brethren, the truth is, it is too too evident.
Alas, my brothers, the truth is, it is too too evident.
uh, po11 n2, dt n1 vbz, pn31 vbz av av j.
(10) text (DIV1)
412
Page 196
3262
We can speak of great matters, and (as the Apostle saith) we thinke we know something, but this I am sure of, that though wee have lived long under the means,
We can speak of great matters, and (as the Apostle Says) we think we know something, but this I am sure of, that though we have lived long under the means,
pns12 vmb vvi pp-f j n2, cc (c-acp dt n1 vvz) po12 vvb pns12 vvb pi, p-acp d pns11 vbm j pp-f, cst cs pns12 vhb vvn av-j p-acp dt n2,
(10) text (DIV1)
412
Page 196
3263
and have enjoyed abundance of light, yet notwithstanding if a man should go from house to house,
and have enjoyed abundance of Light, yet notwithstanding if a man should go from house to house,
cc vhb vvn n1 pp-f n1, av c-acp cs dt n1 vmd vvi p-acp n1 p-acp n1,
(10) text (DIV1)
412
Page 196
3264
even in this City where the means of knowledge are more then ordinary, he should find a marvellous poor deal of sanctifying and saving knowledge,
even in this city where the means of knowledge Are more then ordinary, he should find a marvellous poor deal of sanctifying and Saving knowledge,
av p-acp d n1 c-crq dt n2 pp-f n1 vbr av-dc cs j, pns31 vmd vvi dt j j n1 pp-f vvg cc vvg n1,
(10) text (DIV1)
412
Page 196
3265
yea, I doe assure you, of any reasonable common knowledge in matters of Religion.
yea, I do assure you, of any reasonable Common knowledge in matters of Religion.
uh, pns11 vdb vvi pn22, pp-f d j j n1 p-acp n2 pp-f n1.
(10) text (DIV1)
412
Page 196
3266
If you ask, What is the ground of all this? I will answer briefly in two or three words.
If you ask, What is the ground of all this? I will answer briefly in two or three words.
cs pn22 vvb, q-crq vbz dt n1 pp-f d d? pns11 vmb vvi av-j p-acp crd cc crd n2.
(10) text (DIV1)
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The first cause why men get no more knowledge, notwithstanding they have the means of knowledge, I take to be the blindnesse of their mindes, the weaknesse of their judgements, the ignorance that is in their understanding.
The First cause why men get no more knowledge, notwithstanding they have the means of knowledge, I take to be the blindness of their minds, the weakness of their Judgments, the ignorance that is in their understanding.
dt ord n1 c-crq n2 vvb av-dx dc n1, c-acp pns32 vhb dt n2 pp-f n1, pns11 vvb pc-acp vbi dt n1 pp-f po32 n2, dt n1 pp-f po32 n2, dt n1 cst vbz p-acp po32 n1.
(10) text (DIV1)
413
Page 197
3268
Though they have all the outward helpes that any people have under heaven, yet having a want in themselves,
Though they have all the outward helps that any people have under heaven, yet having a want in themselves,
cs pns32 vhb d dt j n2 cst d n1 vhb p-acp n1, av vhg dt n1 p-acp px32,
(10) text (DIV1)
413
Page 197
3269
and a weaknesse in their own powers and naturall principles, it is impossible that ever they should receive any good by those meanes.
and a weakness in their own Powers and natural principles, it is impossible that ever they should receive any good by those means.
cc dt n1 p-acp po32 d n2 cc j n2, pn31 vbz j cst av pns32 vmd vvi d j p-acp d n2.
(10) text (DIV1)
413
Page 197
3270
This is the very cause which the Apostle Paul alledgeth, Ephes. 4.18.
This is the very cause which the Apostle Paul allegeth, Ephesians 4.18.
d vbz dt j n1 r-crq dt n1 np1 vvz, np1 crd.
(10) text (DIV1)
413
Page 197
3271
why the Gentiles were estranged from the life of God, namely, because their understandings were darkned, and because of the ignorance that was in their mindes,
why the Gentiles were estranged from the life of God, namely, Because their understandings were darkened, and Because of the ignorance that was in their minds,
q-crq dt n2-j vbdr vvn p-acp dt n1 pp-f np1, av, p-acp po32 n2 vbdr vvn, cc c-acp pp-f dt n1 cst vbds p-acp po32 n2,
(10) text (DIV1)
413
Page 197
3272
and the blindnesse of their heart. and the blindness of their heart.
cc dt n1 pp-f po32 n1.
(10) text (DIV1)
413
Page 197
3273
It skilleth not how bright and clear the Sunne shineth, if in the mean time the visive faculty be wanting;
It skilleth not how bright and clear the Sun shines, if in the mean time the visive faculty be wanting;
pn31 vvz xx c-crq j cc j dt n1 vvz, cs p-acp dt j n1 dt j n1 vbb vvg;
(10) text (DIV1)
413
Page 197
3274
if a man have no eyes to see, he is never the better for the greatest light in the world: So it is here;
if a man have no eyes to see, he is never the better for the greatest Light in the world: So it is Here;
cs dt n1 vhi dx n2 pc-acp vvi, pns31 vbz av-x dt jc p-acp dt js n1 p-acp dt n1: av pn31 vbz av;
(10) text (DIV1)
413
Page 197
3275
as long as men are full of blindnesse and ignorance in their understandings, though the light of the Gospel shine in their very faces, it is no mervail they benefit not thereby,
as long as men Are full of blindness and ignorance in their understandings, though the Light of the Gospel shine in their very faces, it is no marvel they benefit not thereby,
c-acp av-j c-acp n2 vbr j pp-f n1 cc n1 p-acp po32 n2, cs dt n1 pp-f dt n1 vvb p-acp po32 j n2, pn31 vbz dx n1 pns32 vvb xx av,
(10) text (DIV1)
413
Page 197
3276
for alas they have no eyes. The fault is not in the Gospel; for that is light:
for alas they have no eyes. The fault is not in the Gospel; for that is Light:
p-acp uh pns32 vhb dx n2. dt n1 vbz xx p-acp dt n1; p-acp d vbz j:
(10) text (DIV1)
413
Page 197
3277
but the fault is in their own souls;
but the fault is in their own Souls;
cc-acp dt n1 vbz p-acp po32 d n2;
(10) text (DIV1)
413
Page 197
3278
their understanding is darkned, the scales of ignorance are grown over the eyes of their mind, they want an inward principle of spirituall sight,
their understanding is darkened, the scales of ignorance Are grown over the eyes of their mind, they want an inward principle of spiritual sighed,
po32 n1 vbz vvn, dt n2 pp-f n1 vbr vvn p-acp dt n2 pp-f po32 n1, pns32 vvb dt j n1 pp-f j n1,
(10) text (DIV1)
413
Page 197
3279
and so they are not able to reap any benefit by the most excellent meanes in the world as they should doe. That is the first Reason.
and so they Are not able to reap any benefit by the most excellent means in the world as they should do. That is the First Reason.
cc av pns32 vbr xx j pc-acp vvi d n1 p-acp dt av-ds j n2 p-acp dt n1 c-acp pns32 vmd vdi. cst vbz dt ord n1.
(10) text (DIV1)
413
Page 197
3280
Adde hereunto in the second place, that as they have blindnesse in their mind, and ignorance in their judgement,
Add hereunto in the second place, that as they have blindness in their mind, and ignorance in their judgement,
vvb av p-acp dt ord n1, cst c-acp pns32 vhb n1 p-acp po32 n1, cc n1 p-acp po32 n1,
(10) text (DIV1)
414
Page 197
3281
so they are meer naturall men:
so they Are mere natural men:
av pns32 vbr j j n2:
(10) text (DIV1)
414
Page 197
3282
and no further then God is pleased by a supernaturall work of the spirit to goe along with men in the use of the meanes, is it possible that they should be effectuall.
and no further then God is pleased by a supernatural work of the Spirit to go along with men in the use of the means, is it possible that they should be effectual.
cc dx jc cs np1 vbz vvn p-acp dt j n1 pp-f dt n1 pc-acp vvi a-acp p-acp n2 p-acp dt n1 pp-f dt n2, vbz pn31 j cst pns32 vmd vbi j.
(10) text (DIV1)
414
Page 197
3283
Naturally men are carelesse and negligent to attend and wait upon God with faithfull painfulnesse in the use of the meanes,
Naturally men Are careless and negligent to attend and wait upon God with faithful painfulness in the use of the means,
np1 n2 vbr j cc j pc-acp vvi cc vvi p-acp np1 p-acp j n1 p-acp dt n1 pp-f dt n2,
(10) text (DIV1)
414
Page 197
3284
and so they will continue, till God put another spirit into them, and work that in them which will enable them to doe what nature never can doe:
and so they will continue, till God put Another Spirit into them, and work that in them which will enable them to do what nature never can do:
cc av pns32 vmb vvi, c-acp np1 vvd j-jn n1 p-acp pno32, cc n1 cst p-acp pno32 r-crq vmb vvi pno32 pc-acp vdi r-crq n1 av-x vmb vdi:
(10) text (DIV1)
414
Page 197
3285
And hence it commeth to passe, that so long as they continue meet naturall men, they are not able to receive that sweetnesse,
And hence it comes to pass, that so long as they continue meet natural men, they Are not able to receive that sweetness,
cc av pn31 vvz pc-acp vvi, cst av av-j c-acp pns32 vvb j j n2, pns32 vbr xx j pc-acp vvi d n1,
(10) text (DIV1)
414
Page 197
3286
nor reap that benefit, that otherwise they might from the Word of God:
nor reap that benefit, that otherwise they might from the Word of God:
ccx vvi d n1, cst av pns32 vmd p-acp dt n1 pp-f np1:
(10) text (DIV1)
414
Page 198
3287
they have no mind to it, they hear, it may be, but they are not whether they hear or no.
they have no mind to it, they hear, it may be, but they Are not whither they hear or no.
pns32 vhb dx n1 p-acp pn31, pns32 vvb, pn31 vmb vbi, cc-acp pns32 vbr xx cs pns32 vvb cc uh-dx.
(10) text (DIV1)
414
Page 198
3288
Job telleth us, that wicked men say unto God, Depart from us, for we desire not the knowledge of thy wayes, Job 21.14. It is a place worthy some observation;Job Telleth us, that wicked men say unto God, Depart from us, for we desire not the knowledge of thy ways, Job 21.14. It is a place worthy Some observation;
np1 vvz pno12, cst j n2 vvb p-acp np1, vvb p-acp pno12, c-acp pns12 vvb xx dt n1 pp-f po21 n2, np1 crd. pn31 vbz dt n1 j d n1;
(10) text (DIV1)
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They say unto God, Depart from us; They say unto God, Depart from us;
pns32 vvb p-acp np1, vvb p-acp pno12;
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How doth a man say to the Almighty, Depart from me? I doe not conceive, that a company of men will be so desperate,
How does a man say to the Almighty, Depart from me? I do not conceive, that a company of men will be so desperate,
uh-crq vdz dt n1 vvb p-acp dt j-jn, vvb p-acp pno11? pns11 vdb xx vvi, cst dt n1 pp-f n2 vmb vbi av j,
(10) text (DIV1)
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as openly to out-face God in his Ordinances, and bid him depart from them, or openly to professe it to all the world, that they desire not the knowledge of God, nor of his wayes:
as openly to outface God in his Ordinances, and bid him depart from them, or openly to profess it to all the world, that they desire not the knowledge of God, nor of his ways:
c-acp av-j pc-acp vvi np1 p-acp po31 n2, cc vvb pno31 vvi p-acp pno32, cc av-j pc-acp vvi pn31 p-acp d dt n1, cst pns32 vvb xx dt n1 pp-f np1, ccx pp-f po31 n2:
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But they said it in their hearts, and professed it in their lives, being carelesse of God,
But they said it in their hearts, and professed it in their lives, being careless of God,
cc-acp pns32 vvd pn31 p-acp po32 n2, cc vvd pn31 p-acp po32 n2, vbg j pp-f np1,
(10) text (DIV1)
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and regardlesse of the meanes of life and salvation.
and regardless of the means of life and salvation.
cc av-j pp-f dt n2 pp-f n1 cc n1.
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When the Word came with counsell, with reproofe, with admonition, and the like, alas they flighted it, they made no regard of it, they neglected it;
When the Word Come with counsel, with reproof, with admonition, and the like, alas they flighted it, they made no regard of it, they neglected it;
c-crq dt n1 vvd p-acp n1, p-acp n1, p-acp n1, cc dt j, uh pns32 vvd pn31, pns32 vvd dx n1 pp-f pn31, pns32 vvd pn31;
(10) text (DIV1)
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and as they behaved themselves toward the counsels and admonitions of the Word, so they are said to have behaved themselves towards God.
and as they behaved themselves towards the Counsels and admonitions of the Word, so they Are said to have behaved themselves towards God.
cc c-acp pns32 vvd px32 p-acp dt n2 cc n2 pp-f dt n1, av pns32 vbr vvn pc-acp vhi vvn px32 p-acp np1.
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And, my brethren, it is all one, if hearing the Minister speak unto you the word of God,
And, my brothers, it is all one, if hearing the Minister speak unto you the word of God,
np1, po11 n2, pn31 vbz d pi, cs vvg dt n1 vvb p-acp pn22 dt n1 pp-f np1,
(10) text (DIV1)
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and bring home to you the reproofes, and admonitions, and counsels thereof, you kick his Word from you,
and bring home to you the reproofs, and admonitions, and Counsels thereof, you kick his Word from you,
cc vvb av-an p-acp pn22 dt n2, cc n2, cc n2 av, pn22 vvb po31 n1 p-acp pn22,
(10) text (DIV1)
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and happily take up armes against him;
and happily take up arms against him;
cc av-j vvi a-acp n2 p-acp pno31;
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it is all one (I say) as if you take up armes against God and despised him: It is a plain case;
it is all one (I say) as if you take up arms against God and despised him: It is a plain case;
pn31 vbz d pi (pns11 vvb) c-acp cs pn22 vvb a-acp n2 p-acp np1 cc vvd pno31: pn31 vbz dt j n1;
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our Saviour himselfe hath said it, He that despiseth you, despiseth me;
our Saviour himself hath said it, He that despises you, despises me;
po12 n1 px31 vhz vvn pn31, pns31 cst vvz pn22, vvz pno11;
(10) text (DIV1)
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and he that despiseth me, despiseth him that sent me, Luke 10, 16. And so those men Job speaketh of,and he that despises me, despises him that sent me, Lycia 10, 16. And so those men Job speaks of,
cc pns31 cst vvz pno11, vvz pno31 cst vvd pno11, av crd, crd cc av d n2 n1 vvz pp-f,
(10) text (DIV1)
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because they manifested a carelesse esteem of the ordinances, are said to bid God depart from them, and to professe, they desired not the knowledge of his wayes:
Because they manifested a careless esteem of the ordinances, Are said to bid God depart from them, and to profess, they desired not the knowledge of his ways:
c-acp pns32 vvd dt j n1 pp-f dt n2, vbr vvn pc-acp vvi np1 vvb p-acp pno32, cc pc-acp vvi, pns32 vvd xx dt n1 pp-f po31 n2:
(10) text (DIV1)
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as if they should say, it is a tedious thing to us to be convinced out of the Word;
as if they should say, it is a tedious thing to us to be convinced out of the Word;
c-acp cs pns32 vmd vvi, pn31 vbz dt j n1 p-acp pno12 pc-acp vbi vvn av pp-f dt n1;
(10) text (DIV1)
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we doe not desire to be perswaded to doe this or that; we have no heart to heare such things as these.
we do not desire to be persuaded to do this or that; we have no heart to hear such things as these.
pns12 vdb xx vvi pc-acp vbi vvn pc-acp vdi d cc d; pns12 vhb dx n1 pc-acp vvi d n2 c-acp d.
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This is a generall fault among most that live in the bosome of the Church, to manifest a want of desire of the knowledge of the wayes of God.
This is a general fault among most that live in the bosom of the Church, to manifest a want of desire of the knowledge of the ways of God.
d vbz dt j n1 p-acp ds cst vvb p-acp dt n1 pp-f dt n1, pc-acp vvi dt n1 pp-f n1 pp-f dt n1 pp-f dt n2 pp-f np1.
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How many severall passages are continually extended to men in the preaching of the Word, both counsels and reproofes? some whereof it may be they receive:
How many several passages Are continually extended to men in the preaching of the Word, both Counsels and reproofs? Some whereof it may be they receive:
c-crq d j n2 vbr av-j vvn p-acp n2 p-acp dt vvg pp-f dt n1, d n2 cc n2? d c-crq pn31 vmb vbi pns32 vvb:
(10) text (DIV1)
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but such as crosse their dispositions, and thwart them in any pleasant or profitable course of sinne, oh how tedious are they to their hearts? how unwilling are they to be informed of them? how willingly doe they reject those blessed meanes that God, would put into their hands to helpe them to salvation? Famous it that place 2 Pet. 3.5. Those mockers there spoken of, that should come in the last dayes, saying, Where is the promise of his comming? the Apostle saith of them, This they are willingly ignorant of, that the Heavens were of old by the Word of God, &c. They are willingly ignorant; as if he should say, they are ignorant because they will be ignorant;
but such as cross their dispositions, and thwart them in any pleasant or profitable course of sin, o how tedious Are they to their hearts? how unwilling Are they to be informed of them? how willingly do they reject those blessed means that God, would put into their hands to help them to salvation? Famous it that place 2 Pet. 3.5. Those mockers there spoken of, that should come in the last days, saying, Where is the promise of his coming? the Apostle Says of them, This they Are willingly ignorant of, that the Heavens were of old by the Word of God, etc. They Are willingly ignorant; as if he should say, they Are ignorant Because they will be ignorant;
cc-acp d a-acp p-acp po32 n2, cc vvi pno32 p-acp d j cc j n1 pp-f n1, uh q-crq j vbr pns32 p-acp po32 n2? q-crq j vbr pns32 pc-acp vbi vvn pp-f pno32? q-crq av-j vdb pns32 vvi d j-vvn n2 cst np1, vmd vvi p-acp po32 n2 pc-acp vvi pno32 p-acp n1? j pn31 d n1 crd np1 crd. d n2 a-acp vvn pp-f, cst vmd vvi p-acp dt ord n2, vvg, q-crq vbz dt n1 pp-f po31 n-vvg? dt n1 vvz pp-f pno32, d pns32 vbr av-j j pp-f, cst dt n2 vbdr pp-f j p-acp dt n1 pp-f np1, av pns32 vbr av-j j; c-acp cs pns31 vmd vvi, pns32 vbr j c-acp pns32 vmb vbi j;
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they doe nto desire to know that which might convince and reforme them. Look how it is with a truant Scholler;
they do unto desire to know that which might convince and reform them. Look how it is with a truant Scholar;
pns32 vdb p-acp vvi pc-acp vvi d r-crq vmd vvi cc vvi pno32. n1 c-crq pn31 vbz p-acp dt n1 n1;
(10) text (DIV1)
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though the Master be never so carefull in his teaching, and take never so great paines with him,
though the Master be never so careful in his teaching, and take never so great pains with him,
cs dt n1 vbb av-x av j p-acp po31 n-vvg, cc vvi av-x av j n2 p-acp pno31,
(10) text (DIV1)
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yet it is impossible that he should thrive in his learning;
yet it is impossible that he should thrive in his learning;
av pn31 vbz j cst pns31 vmd vvi p-acp po31 n1;
(10) text (DIV1)
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for happily he comes one day to Schoole, and withdraweth himselfe a week after, and loseth more in two dayes then he can get in four:
for happily he comes one day to School, and withdraweth himself a Week After, and loses more in two days then he can get in four:
c-acp av-j pns31 vvz crd n1 p-acp n1, cc vvz px31 dt n1 a-acp, cc vvz av-dc p-acp crd n2 av pns31 vmb vvi p-acp crd:
(10) text (DIV1)
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And you that are Tradesmen know, that a runnagate Apprentise cannot possibly be informed in his trade,
And you that Are Tradesmen know, that a runagate Apprentice cannot possibly be informed in his trade,
cc pn22 cst vbr n2 vvi, cst dt n1 n1 vmbx av-j vbi vvn p-acp po31 n1,
(10) text (DIV1)
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so as to behave himselfe skilfully for his Masters profit for the present, or his own benefit and comfort afterwards:
so as to behave himself skilfully for his Masters profit for the present, or his own benefit and Comfort afterwards:
av c-acp pc-acp vvi px31 av-j p-acp po31 ng1 n1 p-acp dt j, cc po31 d n1 cc vvi av:
(10) text (DIV1)
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So the truth is, if you ask me the cause, why so few men are savingly inlightned and informed in the wayes of life and salvation, notwithstanding the abundance of meanes that they injoy;
So the truth is, if you ask me the cause, why so few men Are savingly enlightened and informed in the ways of life and salvation, notwithstanding the abundance of means that they enjoy;
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(10) text (DIV1)
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Oh it is because we have so many truant Schollers in Gods Schoole, so many runnagate Apprentises from the meanes of salvation;
O it is Because we have so many truant Scholars in God's School, so many runagate Apprentices from the means of salvation;
uh pn31 vbz c-acp pns12 vhb av d n1 n2 p-acp npg1 n1, av d n1 n2 p-acp dt n2 pp-f n1;
(10) text (DIV1)
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this is the cause that howsoever there be meanes and teaching enough, yet men are not gainers by these good occasions and opportunities, which God is pleased to put into their hands.
this is the cause that howsoever there be means and teaching enough, yet men Are not gainers by these good occasions and opportunities, which God is pleased to put into their hands.
d vbz dt n1 cst c-acp pc-acp vbi n2 cc vvg d, av n2 vbr xx n2 p-acp d j n2 cc n2, r-crq np1 vbz vvn pc-acp vvi p-acp po32 n2.
(10) text (DIV1)
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This, I say, is the very reason.
This, I say, is the very reason.
np1, pns11 vvb, vbz dt j n1.
(10) text (DIV1)
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Let a Minister presse a man that is somewhat loose in his life, to the performance of good duties, urge him to prayer with his family, to the sanctifying of the Lords day, to leave his swearing,
Let a Minister press a man that is somewhat lose in his life, to the performance of good duties, urge him to prayer with his family, to the sanctifying of the lords day, to leave his swearing,
vvb dt n1 vvi dt n1 cst vbz av j p-acp po31 n1, p-acp dt n1 pp-f j n2, vvb pno31 p-acp n1 p-acp po31 n1, p-acp dt j-vvg pp-f dt n2 n1, pc-acp vvi po31 n-vvg,
(10) text (DIV1)
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and his vain company, or the like, he will turn the deafe eare to you,
and his vain company, or the like, he will turn the deaf ear to you,
cc po31 j n1, cc dt j, pns31 vmb vvi dt j n1 p-acp pn22,
(10) text (DIV1)
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3320
and though happily he will not presently flie in the face of the Minister, yet he will slight all that he saith;
and though happily he will not presently fly in the face of the Minister, yet he will slight all that he Says;
cc c-acp av-j pns31 vmb xx av-j vvi p-acp dt n1 pp-f dt n1, av pns31 vmb vvi d cst pns31 vvz;
(10) text (DIV1)
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he for his part hath other businesse in hand:
he for his part hath other business in hand:
pns31 p-acp po31 n1 vhz j-jn n1 p-acp n1:
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no wonder, my brethren, this man profiteth not by the Word, seeing his heart is not set thereunto, seeing he intendeth it not, hath no mind nor desire of the knowledge of the wayes of God.
no wonder, my brothers, this man profiteth not by the Word, seeing his heart is not Set thereunto, seeing he intends it not, hath no mind nor desire of the knowledge of the ways of God.
dx n1, po11 n2, d n1 vvz xx p-acp dt n1, vvg po31 n1 vbz xx vvn av, vvg pns31 vvz pn31 xx, vhz dx n1 ccx n1 pp-f dt n1 pp-f dt n2 pp-f np1.
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The last and indeed the main reason why in this last age of the world, wherein the light of the Gospel shineth so bright,
The last and indeed the main reason why in this last age of the world, wherein the Light of the Gospel shines so bright,
dt ord cc av dt j n1 q-crq p-acp d ord n1 pp-f dt n1, c-crq dt n1 pp-f dt n1 vvz av j,
(10) text (DIV1)
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yet men sit in darkness, and in the shadow of death, and remain stark blind in heavenly things,
yet men fit in darkness, and in the shadow of death, and remain stark blind in heavenly things,
av n2 vvb p-acp n1, cc p-acp dt n1 pp-f n1, cc vvi av-j j p-acp j n2,
(10) text (DIV1)
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and though waters are hard by us, yet we continue like a dry and thirstie wildernesse, is, The corruption of mens hearts, in which they are setled,
and though waters Are hard by us, yet we continue like a dry and thirsty Wilderness, is, The corruption of men's hearts, in which they Are settled,
cc cs n2 vbr j p-acp pno12, av pns12 vvb av-j dt j cc j n1, vbz, dt n1 pp-f ng2 n2, p-acp r-crq pns32 vbr vvn,
(10) text (DIV1)
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and in which they are resolved to continue, come what will to the contrary.
and in which they Are resolved to continue, come what will to the contrary.
cc p-acp r-crq pns32 vbr vvn pc-acp vvi, vvb r-crq vmb p-acp dt n-jn.
(10) text (DIV1)
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A setled and secret resolution that harboureth in the souls of men, to maintain some private lust or other, is I say, a speciall reason why the mindes of men are no more inlightned,
A settled and secret resolution that harboureth in the Souls of men, to maintain Some private lust or other, is I say, a special reason why the minds of men Are no more enlightened,
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(10) text (DIV1)
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nor themselves informed in the waies of life and happiness. Mark it, I beseech you;
nor themselves informed in the ways of life and happiness. Mark it, I beseech you;
ccx px32 vvn p-acp dt n2 pp-f n1 cc n1. n1 pn31, pns11 vvb pn22;
(10) text (DIV1)
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It is a thing that we may easily find to be true in our own experience:
It is a thing that we may Easily find to be true in our own experience:
pn31 vbz dt n1 cst pns12 vmb av-j vvi pc-acp vbi j p-acp po12 d n1:
(10) text (DIV1)
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The retaining of any private lust, alwaies hinders a man from attaining to saving knowledge.
The retaining of any private lust, always hinders a man from attaining to Saving knowledge.
dt vvg pp-f d j n1, av vvz dt n1 p-acp vvg p-acp vvg n1.
(10) text (DIV1)
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Look how it is with the bodie of a man, if one have a foul stomack, full of very bad and noisome humors, commonly it breedeth a rheumatick eie,
Look how it is with the body of a man, if one have a foul stomach, full of very bad and noisome humours, commonly it breeds a rheumatic eye,
n1 c-crq pn31 vbz p-acp dt n1 pp-f dt n1, cs pi vhb dt j n1, j pp-f av j cc j n2, av-j pn31 vvz dt j n1,
(10) text (DIV1)
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and a sleepie and drowsie head; Just so it is also with the soul;
and a sleepy and drowsy head; Just so it is also with the soul;
cc dt j cc j n1; av av pn31 vbz av p-acp dt n1;
(10) text (DIV1)
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if a mans heart harbour any noysome lusts, if any sinfull corruption lodge there, the truth is, it alwaies breeds a blear-eyed judgement, it sendeth up such streams and mists into the understanding as quite dazeleth it,
if a men heart harbour any noisome Lustiest, if any sinful corruption lodge there, the truth is, it always breeds a blear-eyed judgement, it sends up such streams and mists into the understanding as quite dazzleth it,
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(10) text (DIV1)
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so that it cannot discern the truths of God;
so that it cannot discern the truths of God;
av cst pn31 vmbx vvi dt n2 pp-f np1;
(10) text (DIV1)
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and hence it cometh to passe, that the soul being setled on its dregs, speak as long as you will, perswade as much as you can,
and hence it comes to pass, that the soul being settled on its dregs, speak as long as you will, persuade as much as you can,
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(10) text (DIV1)
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yet there is no way to prevail, further then God is pleased by a mightie hand, to break open the heart of a man,
yet there is no Way to prevail, further then God is pleased by a mighty hand, to break open the heart of a man,
av pc-acp vbz dx n1 pc-acp vvi, av-jc cs np1 vbz vvn p-acp dt j n1, pc-acp vvi av-j dt n1 pp-f dt n1,
(10) text (DIV1)
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and to enlighten it, whether he will or no, as a man may say. 2 Tim. 3 6, 7. this is observed to be the main cause why men are ever learning, and never able to come to the knowledge of the truth;
and to enlighten it, whither he will or no, as a man may say. 2 Tim. 3 6, 7. this is observed to be the main cause why men Are ever learning, and never able to come to the knowledge of the truth;
cc pc-acp vvi pn31, cs pns31 vmb cc uh-dx, c-acp dt n1 vmb vvi. crd np1 crd crd, crd d vbz vvn pc-acp vbi dt j n1 q-crq n2 vbr av vvg, cc av-x j pc-acp vvi p-acp dt n1 pp-f dt n1;
(10) text (DIV1)
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They are very good Churchmen (as they say) often in the Church, alwaies hearing,
They Are very good Churchmen (as they say) often in the Church, always hearing,
pns32 vbr av j n2 (c-acp pns32 vvb) av p-acp dt n1, av vvg,
(10) text (DIV1)
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and yet notwithstanding remain as poor, ignorant, silly sots in the main things of life and salvation, as if they had lived all their dayes in the West-Indies. What is the reason and ground of this? The Apostle complaineth there of a certain company of widdows, that were ever learning, certainly then you would thinke that they were good Schollars, no, that they were not.
and yet notwithstanding remain as poor, ignorant, silly sots in the main things of life and salvation, as if they had lived all their days in the West-Indies. What is the reason and ground of this? The Apostle Complaineth there of a certain company of Widows, that were ever learning, Certainly then you would think that they were good Scholars, no, that they were not.
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(10) text (DIV1)
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What was the cause, what? alwaies learning, up early, and down late, and yet never come to the knowledge of the truth? What is the cause? The Apostle telleth you in the sixt verse, They are laden with sins,
What was the cause, what? always learning, up early, and down late, and yet never come to the knowledge of the truth? What is the cause? The Apostle Telleth you in the sixt verse, They Are laden with Sins,
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(10) text (DIV1)
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and led about with divers lusts; and led about with diverse Lustiest;
cc vvd a-acp p-acp j n2;
(10) text (DIV1)
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And vers. 8. They are of corrupt mindes, reprobate concerning the faith, or (as it is in the Margent of your Bibles) of no judgement concerning the faith:
And vers. 8. They Are of corrupt minds, Reprobate Concerning the faith, or (as it is in the Margin of your Bibles) of no judgement Concerning the faith:
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(10) text (DIV1)
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Mark, like unto these carnall hearted widdows, there is a sort of men in the Church of God, that carry the cloak of profession upon them,
Mark, like unto these carnal hearted Widows, there is a sort of men in the Church of God, that carry the cloak of profession upon them,
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(10) text (DIV1)
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and will run to every Lecture, and take hold of every occasion to hear a Sermon,
and will run to every Lecture, and take hold of every occasion to hear a Sermon,
cc vmb vvi p-acp d n1, cc vvb n1 pp-f d n1 pc-acp vvi dt n1,
(10) text (DIV1)
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and yet alas know nothing, but are as silly and ignorant in the main grounds of Religion,
and yet alas know nothing, but Are as silly and ignorant in the main grounds of Religion,
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as blind in the things of God, as any in the world: Will you know the reason why they thrive not? Observe it;
as blind in the things of God, as any in the world: Will you know the reason why they thrive not? Observe it;
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(10) text (DIV1)
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They are laden with lusts, and led about with divers pleasures; their hearts cleave close to some corruption, they harbour some bosome lust in their souls;They Are laden with Lustiest, and led about with diverse pleasures; their hearts cleave close to Some corruption, they harbour Some bosom lust in their Souls;
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(10) text (DIV1)
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they have a form of godliness, but they take not up the power of Religion, because it would remove and dis-place those lusts that they love so well.
they have a from of godliness, but they take not up the power of Religion, Because it would remove and displace those Lustiest that they love so well.
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I beseech you observe that place, Isa. 6.9, 10. When the Lord had a purpose to overthrow the people,
I beseech you observe that place, Isaiah 6.9, 10. When the Lord had a purpose to overthrow the people,
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(10) text (DIV1)
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and to bring a desolation upon them for their obstinacie, he biddeth the Prophet go and preach to them;
and to bring a desolation upon them for their obstinacy, he bids the Prophet go and preach to them;
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(10) text (DIV1)
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but to what purpose? Not to doe them any good, for he would not save them.
but to what purpose? Not to do them any good, for he would not save them.
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(10) text (DIV1)
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Well, what course then must the Prophet take? Goe (saith God) and tell this people, Hear ye indeed, but understand not;
Well, what course then must the Prophet take? Go (Says God) and tell this people, Hear you indeed, but understand not;
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(10) text (DIV1)
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and see yee indeed, but perceive not.
and see ye indeed, but perceive not.
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(10) text (DIV1)
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Make the heart of this people fat, and make their ears heavie, and shut their eyes;
Make the heart of this people fat, and make their ears heavy, and shut their eyes;
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(10) text (DIV1)
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least they see with their eyes, and hear with their cares, and understand with their heart, and convert, and bee healed. lest they see with their eyes, and hear with their Cares, and understand with their heart, and convert, and be healed.
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(10) text (DIV1)
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I beseech you observe this Text:
I beseech you observe this Text:
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(10) text (DIV1)
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If they did see with their eyes, and hear with their ears, and understand 〈 … 〉 God would heal them:
If they did see with their eyes, and hear with their ears, and understand 〈 … 〉 God would heal them:
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(10) text (DIV1)
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But God in his just judgement will not have them see, nor hear, nor understand, that they might not convert,
But God in his just judgement will not have them see, nor hear, nor understand, that they might not convert,
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(10) text (DIV1)
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and be healed, and he will accomplish this work by the Ministerie of the Prophet,
and be healed, and he will accomplish this work by the Ministry of the Prophet,
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and therefore he sendeth him to harden them by his preaching, and how? Make their hearts fat, and then (as it followeth) their ears will be heavie, and their eies will be shut. Now (observe) what makes an heart fat? First, continuall glutting of ones self with diet, with immoderate eating and drinking; and then secondly, continuall idenesse; these two make men fat:
and Therefore he sends him to harden them by his preaching, and how? Make their hearts fat, and then (as it follows) their ears will be heavy, and their eyes will be shut. Now (observe) what makes an heart fat? First, continual glutting of ones self with diet, with immoderate eating and drinking; and then secondly, continual idenesse; these two make men fat:
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(10) text (DIV1)
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Just so it is with the soul of a sinner:
Just so it is with the soul of a sinner:
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When as the heart of a man cleaveth to a corruption, when as a mans affections are glued unto it,
When as the heart of a man cleaveth to a corruption, when as a men affections Are glued unto it,
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so that he takes delight in it, let it be what lust so ever it will be, you shall ever finde him feeding upon it.
so that he Takes delight in it, let it be what lust so ever it will be, you shall ever find him feeding upon it.
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(10) text (DIV1)
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The proud man continually feeds himself upon his pride, his minde is ever taken up with the thoughts of this or that fashion, with this or that way of attiring, and adorning himself;
The proud man continually feeds himself upon his pride, his mind is ever taken up with the thoughts of this or that fashion, with this or that Way of attiring, and adorning himself;
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(10) text (DIV1)
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The Adulterer is still feeding on the pleasures of his lust, alwaies contemplating on those cursed delights.
The Adulterer is still feeding on the pleasures of his lust, always contemplating on those cursed delights.
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(10) text (DIV1)
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The covetous man, meet him where you will, assoon as he is up in a morning, presently he is talking of buying and selling, of bargaining and match-making;
The covetous man, meet him where you will, As soon as he is up in a morning, presently he is talking of buying and selling, of bargaining and matchmaking;
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(10) text (DIV1)
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3367
So the drunkard and the rest of sinners;
So the drunkard and the rest of Sinners;
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(10) text (DIV1)
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3368
the meat is never out of their mouthes, their hearts are continually set upon those sinfull corruptions to which they are addicted.
the meat is never out of their mouths, their hearts Are continually Set upon those sinful corruptions to which they Are addicted.
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3369
And withall (mark) as there must bee feeding, so there must be resting; for daily exercise and labour spendeth a man;
And withal (mark) as there must be feeding, so there must be resting; for daily exercise and labour spendeth a man;
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(10) text (DIV1)
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and therefore we know those that will feed any creature fat, put it up.
and Therefore we know those that will feed any creature fat, put it up.
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(10) text (DIV1)
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3371
So when a man is resolved to contiune in that course wherein he is, is setled on his lees, hath set up his staffe, he will go no further, but there he will stay;
So when a man is resolved to contiune in that course wherein he is, is settled on his lees, hath Set up his staff, he will go no further, but there he will stay;
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(10) text (DIV1)
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such a mans heart is fat, and what followeth? his eyes will be blind:
such a men heart is fat, and what follows? his eyes will be blind:
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(10) text (DIV1)
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Whatsoever shall come from the Minister to thwart that sinfull disposition of his, to crosse that lust which lieth in his bosome, any way to disease him,
Whatsoever shall come from the Minister to thwart that sinful disposition of his, to cross that lust which lies in his bosom, any Way to disease him,
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or stir him off his dregs, though it be never so clear and plain, and delivered with never so much evidence and demonstration of the Spirit of God it self,
or stir him off his dregs, though it be never so clear and plain, and Delivered with never so much evidence and demonstration of the Spirit of God it self,
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(10) text (DIV1)
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yet he cares not for it, he is resolved to do what he pleaseth, and to take his own course, let them all say what they will.
yet he Cares not for it, he is resolved to do what he Pleases, and to take his own course, let them all say what they will.
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Hence it cometh to passe, that in these daies of light, wherein the means of knowledge run through the greatest part of the land,
Hence it comes to pass, that in these days of Light, wherein the means of knowledge run through the greatest part of the land,
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and abound as the rivers from the sea, and yet men remain stark blind in the mysteries of salvation,
and abound as the Rivers from the sea, and yet men remain stark blind in the Mysteres of salvation,
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(10) text (DIV1)
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and altogether unreformed in their lives.
and altogether unreformed in their lives.
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Doe but observe a little the temper of mens spirits, and you shall finde it generally to be this:
Doe but observe a little the temper of men's spirits, and you shall find it generally to be this:
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Those truths out of the word of God which they conceive to crosse their quiet, and disturbe their peace, they will not indure:
Those truths out of the word of God which they conceive to cross their quiet, and disturb their peace, they will not endure:
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Their heart is resolved to be at peace, and at libertie, come what come will;
Their heart is resolved to be At peace, and At liberty, come what come will;
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and therefore whatsoever truth it be that causeth any disquietness or disturbance in them, away with it;
and Therefore whatsoever truth it be that Causes any disquietness or disturbance in them, away with it;
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Oh (say they) I will have none of that, I have done with that point.
O (say they) I will have none of that, I have done with that point.
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(10) text (DIV1)
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Surely it is no marvell that such men are not informed, seeing they have shut their eies, and will not see:
Surely it is no marvel that such men Are not informed, seeing they have shut their eyes, and will not see:
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Oh (say they) I see no reason for this, I understand not why I may not doc such and such a thing:
O (say they) I see no reason for this, I understand not why I may not doc such and such a thing:
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Yea, you will not understand it, you will not be informed, because it will trouble and disquiet your hearts.
Yea, you will not understand it, you will not be informed, Because it will trouble and disquiet your hearts.
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There is many a man, my brethren, who if he might have his libertie in sinfull courses allowed him,
There is many a man, my brothers, who if he might have his liberty in sinful courses allowed him,
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and might injoy his credit, and contentment, and ease in the world, together with the Gospel, would take up many truths that are now despised by him;
and might enjoy his credit, and contentment, and ease in the world, together with the Gospel, would take up many truths that Are now despised by him;
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(10) text (DIV1)
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but the main ground of his contempt lies here, he must have his sin, he will take his libertie, he will enjoy himself what ever is said to the contrary.
but the main ground of his contempt lies Here, he must have his since, he will take his liberty, he will enjoy himself what ever is said to the contrary.
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And hence it is that God in his just judgement, seeing that such men will not entertain the truth in the •ove thereof; that they might be saved;
And hence it is that God in his just judgement, seeing that such men will not entertain the truth in the •ove thereof; that they might be saved;
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they should be given up to strong delusions that they should beleeve a lie, that they all might be damned, who beleeved not the truth, but had pleasure in unrighteousnesse.
they should be given up to strong delusions that they should believe a lie, that they all might be damned, who believed not the truth, but had pleasure in unrighteousness.
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Their heart being resolved which way to walk, it is just I say with the Lord to give them up to blindnesse of minde, to dulnesse of spirit, to ignorance and error, that they may be hurried on in the waies of destruction for ever;
Their heart being resolved which Way to walk, it is just I say with the Lord to give them up to blindness of mind, to dulness of Spirit, to ignorance and error, that they may be hurried on in the ways of destruction for ever;
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It is Gods own word, 2 Thes. 2.10.
It is God's own word, 2 Thebes 2.10.
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Because men received not the truth (the whole truth of God) in the love thereof; M••y are loth to have some points to be true,Because men received not the truth (the Whole truth of God) in the love thereof; M••y Are loath to have Some points to be true,
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3395
as that a man •hould exactly observe the Sabbath;
as that a man •hould exactly observe the Sabbath;
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it is just with God to give such up to a profane spirit, to deny the Sabbath;
it is just with God to give such up to a profane Spirit, to deny the Sabbath;
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Others are loth to have this true, that they must pray duly every morning and evening in their family;
Others Are loath to have this true, that they must pray duly every morning and evening in their family;
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it is just with God to give such up to a sottish and stupified course, that they can be contended to goe to bed like beasts.
it is just with God to give such up to a sottish and Stupified course, that they can be contended to go to Bed like beasts.
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The like I may say of many other duties:
The like I may say of many other duties:
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The Lord calleth for fasting and prayer, and would have his people humble themselves and seek his face:
The Lord calls for fasting and prayer, and would have his people humble themselves and seek his face:
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now because the duty is tedious, and happily the world crosseth it, therefore many will fall out with the Ordinance, reject it, have nothing to doe with it;
now Because the duty is tedious, and happily the world Crosseth it, Therefore many will fallen out with the Ordinance, reject it, have nothing to do with it;
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they will have their ease and their quiet;
they will have their ease and their quiet;
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their hearts are grown fat, and if any thing crosse their corruptions, they will not hear with that eare.
their hearts Are grown fat, and if any thing cross their corruptions, they will not hear with that ear.
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It is fearfull what the Lord speaks against these, Rom. 1. 28. and my heart trembleth to think of the hideous cur•e of God against such courses,
It is fearful what the Lord speaks against these, Rom. 1. 28. and my heart Trembleth to think of the hideous cur•e of God against such courses,
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and his severe indignation against such persons:
and his severe Indignation against such Persons:
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It is said there, that because the Heathen delighted not to retain God in their knowledge God gave them over to a reprobate mind, to doe those things which are not convenient. Mark;
It is said there, that Because the Heathen delighted not to retain God in their knowledge God gave them over to a Reprobate mind, to do those things which Are not convenient. Mark;
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As they did not like to retain God in their knowledge; As they did not like to retain God in their knowledge;
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as who should say, Must my mind be inlightned? must I be convinced and perswaded, that I must lay aside my self,
as who should say, Must my mind be enlightened? must I be convinced and persuaded, that I must lay aside my self,
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and be content in uprightnesse of heart to imbrace every truth of God, though it be with the losse of ease,
and be content in uprightness of heart to embrace every truth of God, though it be with the loss of ease,
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and credit, and estate, yea, and of life it self? must I doe this? well, I doe not like it, I will not beleeve it, all the world shall never perswade me to it.
and credit, and estate, yea, and of life it self? must I do this? well, I do not like it, I will not believe it, all the world shall never persuade me to it.
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And why? Because you have taken a sleepy pillow before-hand, you have been resolved to keep those things that these truths crosse.
And why? Because you have taken a sleepy pillow beforehand, you have been resolved to keep those things that these truths cross.
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It is just with God, when men doe not love and like to retain the truth he affordeth them, to give them up to a reprobate mind, that is, to a mind void of judgement, not knowing the truth, not approving the Word.
It is just with God, when men do not love and like to retain the truth he affords them, to give them up to a Reprobate mind, that is, to a mind void of judgement, not knowing the truth, not approving the Word.
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And you shall see these men in all their courses and opinions vanishy;
And you shall see these men in all their courses and opinions vanishy;
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Why? Because the Lord hath given them up to a reprobate mind, a mind not able to observe what he revealeth,
Why? Because the Lord hath given them up to a Reprobate mind, a mind not able to observe what he Revealeth,
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and a heart not willing to entertain what he discovereth to be good. Gather up these things.
and a heart not willing to entertain what he Discovereth to be good. Gather up these things.
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This is the last and most speciall argument, why the hearts of most men are estranged from God and his truth,
This is the last and most special argument, why the hearts of most men Are estranged from God and his truth,
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because they harbour many lusts in their soules; and cleave close to some or other corruptions.
Because they harbour many Lustiest in their Souls; and cleave close to Some or other corruptions.
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It is a passage worthy observation, that is recorded Jer 43. The people that were left behind in the land,
It is a passage worthy observation, that is recorded Jer 43. The people that were left behind in the land,
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when the King of Babylon had carried the rest away captive, were resolved to goe down into Aegypt; but they would first goe to the Prophet,
when the King of Babylon had carried the rest away captive, were resolved to go down into Egypt; but they would First go to the Prophet,
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and take his advise, and he must goe to the Lord, and whatsoever the Lord should declare to them by the Prophet, that they would doe, be it good, or be it evill:
and take his Advice, and he must go to the Lord, and whatsoever the Lord should declare to them by the Prophet, that they would do, be it good, or be it evil:
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Here was a very fair pretence.
Here was a very fair pretence.
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But their hearts were fully resolved betore to goe down into Aegypt; and therefore when the Prophet brought them the answer of God, that they should not goe,
But their hearts were Fully resolved betore to go down into Egypt; and Therefore when the Prophet brought them the answer of God, that they should not go,
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but that they should remain in the Land;
but that they should remain in the Land;
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Thou speakest fatsly, say they unto him, the Lord our God hath not sent thee to say, Goe not into Aegypt to sojourn there; but Baruch the sonne of Neriah setteth thee on against us. Thou Speakest fatsly, say they unto him, the Lord our God hath not sent thee to say, Go not into Egypt to sojourn there; but baruch the son of Neriah sets thee on against us.
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So they obeyed not the voyce of the Lord, to dwell in the sand of Judah.So they obeyed not the voice of the Lord, to dwell in the sand of Judah.
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As if they should have said, we had thought thou wouldest have perswaded us, that it was lawfull for us to goe down into Aegypt, and if thou hadst done so, we would have hearkened to thee;
As if they should have said, we had Thought thou Wouldst have persuaded us, that it was lawful for us to go down into Egypt, and if thou Hadst done so, we would have harkened to thee;
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but because what thou sayest is not as we would have it, because it doth not fit us,
but Because what thou Sayest is not as we would have it, Because it does not fit us,
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nor stand with that course we are resolved to take, we will not yeeld to it,
nor stand with that course we Are resolved to take, we will not yield to it,
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whether it be truth that thou speakest or no.
whither it be truth that thou Speakest or no.
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I wish this were not so amongst many of us, I doe not say, carnall and profane ones;
I wish this were not so among many of us, I do not say, carnal and profane ones;
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the world is full of those, and their spirits are too too manifest:
the world is full of those, and their spirits Are too too manifest:
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but I say, I wish it were not a fault even amongst many, that in some measure love and fear the Lord.
but I say, I wish it were not a fault even among many, that in Some measure love and Fear the Lord.
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We are grown sick of our peace, and we must have our quiet, and ease, and contentment, therefore though we should appear to be sincere before God in all things,
We Are grown sick of our peace, and we must have our quiet, and ease, and contentment, Therefore though we should appear to be sincere before God in all things,
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and zealous for the cause of the Lord of Hosts, we will shuffle in divers practises, rather then be disturbed and troubled in that course that we have set to our selves.
and zealous for the cause of the Lord of Hosts, we will shuffle in diverse practises, rather then be disturbed and troubled in that course that we have Set to our selves.
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Now, I say, gather up these, and I think the point is clear:
Now, I say, gather up these, and I think the point is clear:
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If it be so that men are blind in their mindes, and cannot know the Word,
If it be so that men Are blind in their minds, and cannot know the Word,
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if so be they are carelesse and doe not attend to the Word, nay, if so be they be setled in their sinnes and corruptions from which they will not part, it is no wonder, that though they have means,
if so be they Are careless and do not attend to the Word, nay, if so be they be settled in their Sins and corruptions from which they will not part, it is no wonder, that though they have means,
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yet they are not savingly informed in the truth of God, answerably to those meanes which are bestowed upon them.
yet they Are not savingly informed in the truth of God, answerably to those means which Are bestowed upon them.
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Let me adde now but one thing for the full clearing of the Doctrine. You will say, we see the quite contrary:
Let me add now but one thing for the full clearing of the Doctrine. You will say, we see the quite contrary:
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For it is cleare and evident, that there are many that live in the bosome of the Church, that have a great measure of understanding,
For it is clear and evident, that there Are many that live in the bosom of the Church, that have a great measure of understanding,
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yet are not such as God hath wrought upon effectually;
yet Are not such as God hath wrought upon effectually;
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yea, the Devill himselfe hath knowledge enough, and many a man that is nought and carnall, hath an abundant measure of understanding, happily much more then some godly and holy men can attain to.
yea, the devil himself hath knowledge enough, and many a man that is nought and carnal, hath an abundant measure of understanding, happily much more then Some godly and holy men can attain to.
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To answer this in two or three words.
To answer this in two or three words.
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It is true I confesse, there is many a cursed hypocrite that hath a great measure of knowledge;
It is true I confess, there is many a cursed hypocrite that hath a great measure of knowledge;
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and yet in very deed hath no true understanding at all.
and yet in very deed hath no true understanding At all.
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For the knowledge whereby such men are inlightned, differs much from that information and understanding which the Saints of God have.
For the knowledge whereby such men Are enlightened, differs much from that information and understanding which the Saints of God have.
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For look as there is wild thime and garden thime, both of the same name, and both growing after the same manner, yet very different in their nature and qualities: so it is with knowledge;
For look as there is wild thime and garden thime, both of the same name, and both growing After the same manner, yet very different in their nature and qualities: so it is with knowledge;
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there is a gracious and a sanctifying knowledge, garden knowledge, as I may say; and there is a wild and a common knowledge.
there is a gracious and a sanctifying knowledge, garden knowledge, as I may say; and there is a wild and a Common knowledge.
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I will open it a little, in two or three words.
I will open it a little, in two or three words.
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If you goe no further, but consider the understanding of both barely, you shall cleerly perceive a main difference, between a Saint of God and an Hypocrite.
If you go no further, but Consider the understanding of both barely, you shall clearly perceive a main difference, between a Saint of God and an Hypocrite.
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1. An Hypocrite, and a carnall man, like Judas, may thus farre have his understanding inlightned, concerning all the truths of life and salvation, that are either discovered or made known out of the Book of God,
1. an Hypocrite, and a carnal man, like Judas, may thus Far have his understanding enlightened, Concerning all the truths of life and salvation, that Are either discovered or made known out of the Book of God,
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as to perceive the sense of the words that are set down, and understandingly to discourse of the meaning of the Scripture,
as to perceive the sense of the words that Are Set down, and understandingly to discourse of the meaning of the Scripture,
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and reason of the points therein contained, and that more freely and abundantly in outward appearance,
and reason of the points therein contained, and that more freely and abundantly in outward appearance,
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then many of the deare Saints and Servants of God are able to doe:
then many of the deer Saints and Servants of God Are able to do:
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and yet all this is but that which the Apostle Paul cals a form of knowledge, Rom. 2.20. Such an one hath onely got religion by rote, as we use to say;
and yet all this is but that which the Apostle Paul calls a from of knowledge, Rom. 2.20. Such an one hath only god Religion by rote, as we use to say;
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like a child, that happily may be taught a sillogisme, or some forme of an argument, he may say it without book, but understands it not:
like a child, that happily may be taught a syllogism, or Some Form of an argument, he may say it without book, but understands it not:
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so hypocrites may have a form, and as it were, an outside of knowledge, but there is something in the bottome concerning the savingnesse and holinesse of knowledge, which they can never attain unto.
so Hypocrites may have a from, and as it were, an outside of knowledge, but there is something in the bottom Concerning the savingness and holiness of knowledge, which they can never attain unto.
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For certain it is, there is never a carnall person under heaven, howsoever he can talk of God,
For certain it is, there is never a carnal person under heaven, howsoever he can talk of God,
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and of Christ, and of Faith, that either knoweth God in the works of his wayes toward him,
and of christ, and of Faith, that either Knoweth God in the works of his ways towards him,
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or hmselfe in the works of his duty toward God.
or hmselfe in the works of his duty towards God.
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That is a strange passage concerning Hazael, 2 Kings 8, When the Prophet Elisha setled his countenance upon him,
That is a strange passage Concerning hazael, 2 Kings 8, When the Prophet Elisha settled his countenance upon him,
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and wept, Hazael said, Why weepeth my Lord? And he answered, Because I know the evill that thou wilt doe unto the children of Israel:and wept, hazael said, Why weeps my Lord? And he answered, Because I know the evil that thou wilt do unto the children of Israel:
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their strong holds wilt thou set on fire, and their young men wilt thou stay with the sword, their strong holds wilt thou Set on fire, and their young men wilt thou stay with the sword,
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and wilt dash their children, and rip up their women with childe:
and wilt dash their children, and rip up their women with child:
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And Hazael said, But what, is thy servant a dog that he should doe this great thing? He thought that there was no such matter in himselfe, he perceived not the corruption of his nature.And hazael said, But what, is thy servant a dog that he should do this great thing? He Thought that there was no such matter in himself, he perceived not the corruption of his nature.
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And truth it is, that as it was with Hazael, so it is with every wicked man under heaven,
And truth it is, that as it was with hazael, so it is with every wicked man under heaven,
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further then God is pleased to awaken him, he neither knowes what he is himselfe, nor what God is;
further then God is pleased to awaken him, he neither knows what he is himself, nor what God is;
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talk of it he may, but cannot apprehend it in truth;
talk of it he may, but cannot apprehend it in truth;
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in the the generall he may speak of it, but in his own particular he cannot.
in the the general he may speak of it, but in his own particular he cannot.
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2. For the further proof of this point, That there is a main difference between a child of God and an hypocrite, in their very knowledge:
2. For the further proof of this point, That there is a main difference between a child of God and an hypocrite, in their very knowledge:
crd p-acp dt jc n1 pp-f d n1, cst pc-acp vbz dt j n1 p-acp dt n1 pp-f np1 cc dt n1, p-acp po32 j n1:
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though I know it is the judgement of many, and those holy and godly too, that wicked men, in matters of knowledge, may go as far as any Saint under heaven,
though I know it is the judgement of many, and those holy and godly too, that wicked men, in matters of knowledge, may go as Far as any Saint under heaven,
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yet I take it they are deceived:
yet I take it they Are deceived:
av pns11 vvb pn31 pns32 vbr vvn:
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for no sanctifying work of the holy spirit of God is common to those that are wicked and reprobates;
for no sanctifying work of the holy Spirit of God is Common to those that Are wicked and Reprobates;
c-acp dx j-vvg n1 pp-f dt j n1 pp-f np1 vbz j p-acp d cst vbr j cc n2-jn;
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but the work of saving understanding and illumination, is a work of sanctification:
but the work of Saving understanding and illumination, is a work of sanctification:
cc-acp dt n1 pp-f vvg n1 cc n1, vbz dt n1 pp-f n1:
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and to prove that, goe no further but to the naked consideration of a mans bare understanding.
and to prove that, go no further but to the naked consideration of a men bore understanding.
cc pc-acp vvi d, vvb av-dx av-jc cc-acp p-acp dt j n1 pp-f dt ng1 j n1.
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When the Lord is pleased to work effectually upon the soule, there is a sanctifying work on the understanding as well as on the will.
When the Lord is pleased to work effectually upon the soul, there is a sanctifying work on the understanding as well as on the will.
c-crq dt n1 vbz vvn pc-acp vvi av-j p-acp dt n1, pc-acp vbz dt j-vvg n1 p-acp dt n1 c-acp av c-acp p-acp dt n1.
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Now that work which is upon the understanding of a servant of God, as truly differs from the inlightning of a carnall hypocrite,
Now that work which is upon the understanding of a servant of God, as truly differs from the enlightening of a carnal hypocrite,
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as the heart of a Saint from the heart of a man not sanctified:
as the heart of a Saint from the heart of a man not sanctified:
c-acp dt n1 pp-f dt n1 p-acp dt n1 pp-f dt n1 xx vvn:
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As the Spirit of God, I say, hath a proper and peculiar work of sanctification upon the will of Gods children,
As the Spirit of God, I say, hath a proper and peculiar work of sanctification upon the will of God's children,
c-acp dt n1 pp-f np1, pns11 vvb, vhz dt j cc j n1 pp-f n1 p-acp dt n1 pp-f npg1 n2,
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so also hath he upon their mind and understanding;
so also hath he upon their mind and understanding;
av av vhz pns31 p-acp po32 n1 cc n1;
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therefore of necessity, wicked men having no work of sanctification, the children of God must needs differ from them in this particular of knowledge.
Therefore of necessity, wicked men having no work of sanctification, the children of God must needs differ from them in this particular of knowledge.
av pp-f n1, j n2 vhg dx n1 pp-f n1, dt n2 pp-f np1 vmb av vvi p-acp pno32 p-acp d j pp-f n1.
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Again, the Apostle is clear enough, 1 Cor. 2.14.
Again, the Apostle is clear enough, 1 Cor. 2.14.
av, dt n1 vbz j av-d, crd np1 crd.
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The naturall man receiveth not the things of the Spirit of God, neither can he know them, because they are spiritually discerned. The natural man receives not the things of the Spirit of God, neither can he know them, Because they Are spiritually discerned.
dt j n1 vvz xx dt n2 pp-f dt n1 pp-f np1, dx vmb pns31 vvi pno32, c-acp pns32 vbr av-j vvn.
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Before a man can discern spirituall objects, he must have spirituall light;
Before a man can discern spiritual objects, he must have spiritual Light;
p-acp dt n1 vmb vvi j n2, pns31 vmb vhi j n1;
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therefore wicked men being (as all hypocrites are) but bare nature, and wanting spirituall light, are not able to perceive and discern the things of God.
Therefore wicked men being (as all Hypocrites Are) but bore nature, and wanting spiritual Light, Are not able to perceive and discern the things of God.
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So you see there is a plain and broad difference between the Saints of God, and carnall hypocrites in the point of knowledge and understanding.
So you see there is a plain and broad difference between the Saints of God, and carnal Hypocrites in the point of knowledge and understanding.
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Now then for the point it selfe, That there is such a knowledge as is peculiar to the Saints; take it, my brethren, thus:
Now then for the point it self, That there is such a knowledge as is peculiar to the Saints; take it, my brothers, thus:
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The godly doe not onely apprehend the meaning of the words in the Scripture, and are able to discourse of the reasons therein contained,
The godly do not only apprehend the meaning of the words in the Scripture, and Are able to discourse of the Reasons therein contained,
dt j vdb xx av-j vvi dt n1 pp-f dt n2 p-acp dt n1, cc vbr j pc-acp vvi pp-f dt n2 av vvn,
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but they discern also the spiritualnesse of the work of grace, that is discovered in the same. Observe it:
but they discern also the spiritualness of the work of grace, that is discovered in the same. Observe it:
cc-acp pns32 vvb av dt n1 pp-f dt n1 pp-f n1, cst vbz vvn p-acp dt d. vvb pn31:
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There being, first, the Word of God set down in his book, and then reasons that goe along with it,
There being, First, the Word of God Set down in his book, and then Reasons that go along with it,
a-acp vbg, ord, dt n1 pp-f np1 vvd a-acp p-acp po31 n1, cc av n2 cst vvb a-acp p-acp pn31,
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and lastly, a spirituall work of grace, that God hath made known in those reasons;
and lastly, a spiritual work of grace, that God hath made known in those Reasons;
cc ord, dt j n1 pp-f n1, cst np1 vhz vvn vvn p-acp d n2;
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the Saints of God alone see the spiritualnesse of the work that is manifested and communicated in that reason there set down.
the Saints of God alone see the spiritualness of the work that is manifested and communicated in that reason there Set down.
dt n2 pp-f np1 av-j vvi dt n1 pp-f dt n1 cst vbz vvn cc vvn p-acp d n1 pc-acp vvi a-acp.
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The secret of the Lord is with them that fear him, Psal. 25.14. wicked men may know repentance, but there is a secret of repentance which the godly onely have:The secret of the Lord is with them that Fear him, Psalm 25.14. wicked men may know Repentance, but there is a secret of Repentance which the godly only have:
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Wicked men may pray, but there is an inward spiritualnesse and closing with the Lord, a secret humbling of the soule before the Lord, which the godly onely have:
Wicked men may pray, but there is an inward spiritualness and closing with the Lord, a secret humbling of the soul before the Lord, which the godly only have:
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wicked men, I say, can pray, and hear, and discourse of repentance, and of faith,
wicked men, I say, can pray, and hear, and discourse of Repentance, and of faith,
j n2, pns11 vvb, vmb vvi, cc vvi, cc n1 pp-f n1, cc pp-f n1,
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and the like, but there is a secret in all these, and a spirituall work derived into the soule, thorough the knowledge of all these, which the Saints onely apprehend and understand.
and the like, but there is a secret in all these, and a spiritual work derived into the soul, through the knowledge of all these, which the Saints only apprehend and understand.
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Take but an Apple, there is never a man under heaven can tell what tast it is of,
Take but an Apple, there is never a man under heaven can tell what taste it is of,
vvb p-acp dt n1, pc-acp vbz av-x dt n1 p-acp n1 vmb vvi r-crq n1 pn31 vbz pp-f,
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whether sweet or soure, untill he have tasted of it; he seeth the colour and the quantity of it, but knoweth not the tast:
whither sweet or sour, until he have tasted of it; he sees the colour and the quantity of it, but Knoweth not the taste:
cs j cc j, c-acp pns31 vhb vvn pp-f pn31; pns31 vvz dt n1 cc dt n1 pp-f pn31, cc-acp vvz xx dt n1:
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so there is no man under heaven discerneth more of grace then he findeth in himselfe.
so there is no man under heaven discerneth more of grace then he finds in himself.
av pc-acp vbz dx n1 p-acp n1 vvz dc pp-f n1 cs pns31 vvz p-acp px31.
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A carnall man may talk of repentance, and faith, and obedience, yet notwithstanding, there is a sappinesse, which I call the spiritualnesse in these blessed works, that no man can tell and understand,
A carnal man may talk of Repentance, and faith, and Obedience, yet notwithstanding, there is a sappinesse, which I call the spiritualness in these blessed works, that no man can tell and understand,
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but onely those that indeed have found by experience the work in themselves.
but only those that indeed have found by experience the work in themselves.
cc-acp av-j d cst av vhb vvn p-acp n1 dt n1 p-acp px32.
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We use to say, and we say truly, that no woman knoweth the nature of a mother,
We use to say, and we say truly, that no woman Knoweth the nature of a mother,
pns12 vvb pc-acp vvi, cc pns12 vvb av-j, cst dx n1 vvz dt n1 pp-f dt n1,
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before she hath been a mother: So it is here;
before she hath been a mother: So it is Here;
c-acp pns31 vhz vbn dt n1: av pn31 vbz av;
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first, a man must have the work of grace in himselfe, before he can rightly understand the nature of it.
First, a man must have the work of grace in himself, before he can rightly understand the nature of it.
ord, dt n1 vmb vhi dt n1 pp-f n1 p-acp px31, c-acp pns31 vmb av-jn vvi dt n1 pp-f pn31.
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No man knoweth what it is to be the child of God, or what it is to have a child-like affection toward God,
No man Knoweth what it is to be the child of God, or what it is to have a childlike affection towards God,
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but so farre forth as he findeth and feeleth this in some measure wrought in himselfe by the operation of the Spirit.
but so Far forth as he finds and feeleth this in Some measure wrought in himself by the operation of the Spirit.
cc-acp av av-j av c-acp pns31 vvz cc vvz d p-acp d n1 vvn p-acp px31 p-acp dt n1 pp-f dt n1.
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I will not dispute that text, Rev. 2.17. I will give him a white stone, and in the stone a new name written, which no man knoweth, saving he that receiveth it:
I will not dispute that text, Rev. 2.17. I will give him a white stone, and in the stone a new name written, which no man Knoweth, Saving he that receives it:
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but I take this to be the main thing intended there, which makes for my present purpose: Name there signifies Adoption; and the white stone, Absolution:
but I take this to be the main thing intended there, which makes for my present purpose: Name there signifies Adoption; and the white stone, Absolution:
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the Lord will absolve and acquit him of all those sinnes that he is guilty of,
the Lord will absolve and acquit him of all those Sins that he is guilty of,
dt n1 vmb vvi cc vvi pno31 pp-f d d n2 cst pns31 vbz j pp-f,
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and withall, he will give him the name of a sonne.
and withal, he will give him the name of a son.
cc av, pns31 vmb vvi pno31 dt n1 pp-f dt n1.
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The Lord sealeth to the soule of a Christian man, that he is God reconciled to him:
The Lord Sealeth to the soul of a Christian man, that he is God reconciled to him:
dt n1 vvz p-acp dt n1 pp-f dt njp n1, cst pns31 vbz np1 vvn p-acp pno31:
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Now when the soul findeth this, and the like, and withall hath an inward work, which,
Now when the soul finds this, and the like, and withal hath an inward work, which,
av c-crq dt n1 vvz d, cc dt j, cc av vhz dt j n1, r-crq,
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though happily he cannot discover the manner and order thereof, nor expresse it to others, yet he knows more thereof then any man under heaven.
though happily he cannot discover the manner and order thereof, nor express it to Others, yet he knows more thereof then any man under heaven.
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Ask a child, How doe you know such a man is your father? Alas, he cannot tell you,
Ask a child, How do you know such a man is your father? Alas, he cannot tell you,
vvb dt n1, q-crq vdb pn22 vvi d dt n1 vbz po22 n1? np1, pns31 vmbx vvi pn22,
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yet he hath a strong affection toward him above all others, and feels in himself such a leaning in his affection towards him, as another feels not.
yet he hath a strong affection towards him above all Others, and feels in himself such a leaning in his affection towards him, as Another feels not.
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So the mother of the child that was brought before Solomon, had no Argument in the world to prove the child to be hers,
So the mother of the child that was brought before Solomon, had no Argument in the world to prove the child to be hers,
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but the yerning of her bowels, and relenting of her spirit toward the child, proved it sufficiently.
but the yearning of her bowels, and relenting of her Spirit towards the child, proved it sufficiently.
cc-acp dt vvg pp-f po31 n2, cc vvg pp-f po31 n1 p-acp dt n1, vvd pn31 av-j.
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So there is in a Saint of God an inward tenderness of affection, a leaning of his soul towards God, which no man knowes but he that hath it.
So there is in a Saint of God an inward tenderness of affection, a leaning of his soul towards God, which no man knows but he that hath it.
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If a curious workman after he hath made a clock or a watch, shew the frame thereof to a man ignorant of that Art,
If a curious workman After he hath made a clock or a watch, show the frame thereof to a man ignorant of that Art,
cs dt j n1 c-acp pns31 vhz vvn dt n1 cc dt n1, vvb dt n1 av p-acp dt n1 j pp-f d n1,
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and declare to him the manner of making it, happily he will conceive his words, and his reasons, and perceive that he saith truth, but he cannot make such another,
and declare to him the manner of making it, happily he will conceive his words, and his Reasons, and perceive that he Says truth, but he cannot make such Another,
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because he hath not the Art it self of clock-making:
Because he hath not the Art it self of clockmaking:
c-acp pns31 vhz xx dt n1 pn31 n1 pp-f j:
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My brethren, so it is here, There is a curious frame in the soule of a Christian, of grace, of faith, of repentance, of holinesse, of love, patience, and the like;
My brothers, so it is Here, There is a curious frame in the soul of a Christian, of grace, of faith, of Repentance, of holiness, of love, patience, and the like;
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a blessed disposition of heart, whereby the soul runneth right toward God and every holy dutie,
a blessed disposition of heart, whereby the soul Runneth right towards God and every holy duty,
dt j-vvn n1 pp-f n1, c-crq dt n1 vvz j-jn p-acp np1 cc d j n1,
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and strikes right (as I may say) in all holy obedience to God;
and strikes right (as I may say) in all holy Obedience to God;
cc vvz j-jn (c-acp pns11 vmb vvi) p-acp d j n1 p-acp np1;
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this is a frame reared up by the hand of the Spirit of God alone, in the heart of a Christian.
this is a frame reared up by the hand of the Spirit of God alone, in the heart of a Christian.
d vbz dt n1 vvd a-acp p-acp dt n1 pp-f dt n1 pp-f np1 av-j, p-acp dt n1 pp-f dt njp.
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Now the Apostle Paul, who had such a work as this wrought in him, can tell the nature of hope,
Now the Apostle Paul, who had such a work as this wrought in him, can tell the nature of hope,
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and of faith, and of repentance; but I that read what he hath written of these things, being a naturall man,
and of faith, and of Repentance; but I that read what he hath written of these things, being a natural man,
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though happily I understand the sence, and apprehend the meaning of the words, yet the true knowledge of the nature of repentance,
though happily I understand the sense, and apprehend the meaning of the words, yet the true knowledge of the nature of Repentance,
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or faith, or hope, I cannot possibly attain to, so long as I remain a meer naturall man:
or faith, or hope, I cannot possibly attain to, so long as I remain a mere natural man:
cc n1, cc n1, pns11 vmbx av-j vvi p-acp, av av-j c-acp pns11 vvb dt j j n1:
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Even as an ignorant man cannot conceive the Art of Watch-making, in that manner as the Artist himself understands it;
Even as an ignorant man cannot conceive the Art of Watchmaking, in that manner as the Artist himself understands it;
av c-acp dt j n1 vmbx vvi dt n1 pp-f j, p-acp d n1 p-acp dt n1 px31 vvz pn31;
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so cannot I discern the nature of this spiritual frame in the heart, further then God is pleased to teach me this skill by the work of his Spirit within my self.
so cannot I discern the nature of this spiritual frame in the heart, further then God is pleased to teach me this skill by the work of his Spirit within my self.
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When I finde my own heart wrought upon, then I can best discover it to another,
When I find my own heart wrought upon, then I can best discover it to Another,
c-crq pns11 vvb po11 d n1 vvn p-acp, cs pns11 vmb av-js vvi pn31 p-acp j-jn,
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then doe I know that which before I never understood;
then do I know that which before I never understood;
av vdb pns11 vvb cst r-crq a-acp pns11 av-x vvd;
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though happily I could discourse something concerning such things, and understand the outside as it were,
though happily I could discourse something Concerning such things, and understand the outside as it were,
cs av-j pns11 vmd vvi pi vvg d n2, cc vvi dt n1-an p-acp pn31 vbdr,
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yet that was all, I never knew the bottom, as I doe now.
yet that was all, I never knew the bottom, as I do now.
av cst vbds d, pns11 av-x vvd dt n1, c-acp pns11 vdb av.
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You see then the difference between the knowledge of Hypocrites that live in the bosome of the Church,
You see then the difference between the knowledge of Hypocrites that live in the bosom of the Church,
pn22 vvb av dt n1 p-acp dt n1 pp-f n2 cst vvb p-acp dt n1 pp-f dt n1,
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and the knowledge of Gods Elect, or saving knowledge. Now for the Use of all in a word or two.
and the knowledge of God's Elect, or Saving knowledge. Now for the Use of all in a word or two.
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If this be so, that men may live in the Church of God, and enjoy the means of grace,
If this be so, that men may live in the Church of God, and enjoy the means of grace,
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and yet be a people of no understanding, have no saving knowledge, then my brethren, here is a word of reproof to check all those conceits,
and yet be a people of no understanding, have no Saving knowledge, then my brothers, Here is a word of reproof to check all those conceits,
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(10) text (DIV1)
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and pull down all those silly imaginations of poor, ignorant, carnall creatures, that live here among us in the bosome of the Church, who because the Lord hath been pleased to put them into a place where the truth is plainly taught and preached, presently perswade their own souls, that they have wise dome and knowledge enough to bring them to life and salvation.
and pull down all those silly Imaginations of poor, ignorant, carnal creatures, that live Here among us in the bosom of the Church, who Because the Lord hath been pleased to put them into a place where the truth is plainly taught and preached, presently persuade their own Souls, that they have wise dome and knowledge enough to bring them to life and salvation.
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If happily you come to any of these men and tell them, that they ought to be inlarged in those duties God requireth of his children, that they should be able to catechise their families, to pray with them, to instruct them, that they should be skilfull in the art of humbling their souls before God, in private conversing, and spirituall communion with him;
If happily you come to any of these men and tell them, that they ought to be enlarged in those duties God requires of his children, that they should be able to catechise their families, to pray with them, to instruct them, that they should be skilful in the art of humbling their Souls before God, in private conversing, and spiritual communion with him;
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Alas, they will answer you, that for the present, they are too weak and unable for such things as these:
Alas, they will answer you, that for the present, they Are too weak and unable for such things as these:
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Well, but prove them again afterwards when they have continued a longer time under the means,
Well, but prove them again afterwards when they have continued a longer time under the means,
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and demand of them how they have bettered themselves, what strength of grace they have attained unto;
and demand of them how they have bettered themselves, what strength of grace they have attained unto;
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By no means you must meddle with them: What, they have not lived so long in a good Parish under a panfull Minister,
By no means you must meddle with them: What, they have not lived so long in a good Parish under a panfull Minister,
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and gone so often to Church, but surely they have sufficient to bring them to heaven;
and gone so often to Church, but surely they have sufficient to bring them to heaven;
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and although they cannot doe so, and so, though they cannot give you a reason of the hope that is in them,
and although they cannot do so, and so, though they cannot give you a reason of the hope that is in them,
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yet they make no question but to speed as well as the best.
yet they make no question but to speed as well as the best.
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Men think it enough to be good Churchmen, to have and injoy the helpes God vouchsafeth and bestoweth upon his people, to be often hearers of the Word read and preached;
Men think it enough to be good Churchmen, to have and enjoy the helps God vouchsafeth and bestoweth upon his people, to be often hearers of the Word read and preached;
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and so rest themselves contented, and there set up their staffe, though in the mean time they remain as blind,
and so rest themselves contented, and there Set up their staff, though in the mean time they remain as blind,
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and ignorant, and as carnall as ever. My brethren, be not deceived, the Lord will not be mocked.
and ignorant, and as carnal as ever. My brothers, be not deceived, the Lord will not be mocked.
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It is not sufficient to salvation, for a man to be an often hearer, to have his heart now and then inlarged, to give assent to the truths delivered, to conceive the grounds of them,
It is not sufficient to salvation, for a man to be an often hearer, to have his heart now and then enlarged, to give assent to the truths Delivered, to conceive the grounds of them,
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or to be able happily to discourse of some points of religion. Oh look further, he that hath saving knowledge indeed, goes farre beyond all this.
or to be able happily to discourse of Some points of Religion. O look further, he that hath Saving knowledge indeed, Goes Far beyond all this.
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You that are tradesmen, or you that have children, will any man say, my child is a good Schollar,
You that Are Tradesmen, or you that have children, will any man say, my child is a good Scholar,
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for he hath gone so long to schoole;
for he hath gone so long to school;
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or, my Apprentise hath good skill in his trade, because he hath served me so many yeares? It is true, he ought to be so:
or, my Apprentice hath good skill in his trade, Because he hath served me so many Years? It is true, he ought to be so:
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but it doth not follow, that because he hath had such and such helps, and lived so long under them, that therefore he is so. So it is here:
but it does not follow, that Because he hath had such and such helps, and lived so long under them, that Therefore he is so. So it is Here:
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there is no reason for any man to ground his assurance of salvation on his injoyment of the meanes,
there is no reason for any man to ground his assurance of salvation on his enjoyment of the means,
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or to imagine that God hath wrought mercifully for him in the matter of knowledge, which accompanieth life and happiness,
or to imagine that God hath wrought mercifully for him in the matter of knowledge, which accompanieth life and happiness,
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because of his long living under a good ministry:
Because of his long living under a good Ministry:
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no, it is not enough to have the preaching of the word among us, and to have the meanes and helps of saving knowledge;
no, it is not enough to have the preaching of the word among us, and to have the means and helps of Saving knowledge;
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you may have all these, and yet remain ignorant and blind, and be a people of no understanding.
you may have all these, and yet remain ignorant and blind, and be a people of no understanding.
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Secondly, this is a word of instruction to us.
Secondly, this is a word of instruction to us.
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We are hence given to understand the sinfulnesse of our nature, and the blindnesse of our mindes, seeing a man may have all the means under heaven,
We Are hence given to understand the sinfulness of our nature, and the blindness of our minds, seeing a man may have all the means under heaven,
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and yet all prove unprofitable to him;
and yet all prove unprofitable to him;
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may injoy all the helpes that God hath set up in his Church for the good of peoples soules,
may enjoy all the helps that God hath Set up in his Church for the good of peoples Souls,
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and yet receive no good by them.
and yet receive no good by them.
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What a strange heart is ours? Yet so it is even amongst many of us in this place,
What a strange heart is ours? Yet so it is even among many of us in this place,
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and I wish it were not so with most that live in the Church at this day.
and I wish it were not so with most that live in the Church At this day.
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I fear me, that if a man should goe from heart to heart, and observe every ones particular temper, he should find this that I say, to bee too too true.
I Fear me, that if a man should go from heart to heart, and observe every ones particular temper, he should find this that I say, to be too too true.
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What is the reason else you will not suffer a good Minister to follow you home, to search your soules,
What is the reason Else you will not suffer a good Minister to follow you home, to search your Souls,
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but take pet at such a man presently? what is the cause of this? Surely your wayes are naught, your mindes are blinded, your hearts are hardned under the means.
but take pet At such a man presently? what is the cause of this? Surely your ways Are nought, your minds Are blinded, your hearts Are hardened under the means.
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Men are loth to let others see what they are, because they are not as they should be;
Men Are loath to let Others see what they Are, Because they Are not as they should be;
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they are like dull-headed Schollars, to whom it is death to be posed.
they Are like dullheaded Scholars, to whom it is death to be posed.
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But I say, observe therefore the mervailous deadnesse and weaknesse, the strange besotted dulnesse of our natures to good, that when we have all the incouragements and meanes that may be,
But I say, observe Therefore the marvelous deadness and weakness, the strange besotted dulness of our nature's to good, that when we have all the encouragements and means that may be,
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yet we get no benefit, we reap no profit by them.
yet we get no benefit, we reap no profit by them.
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If a man should have a tree in his garden, that all the dunging, and pruning,
If a man should have a tree in his garden, that all the dunging, and pruning,
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and dressing that he can use, will doe no good of, nor make it bring forth any fruit, certainly he would think that tree to be of a strange temper:
and dressing that he can use, will do no good of, nor make it bring forth any fruit, Certainly he would think that tree to be of a strange temper:
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so here, let us see, and wonder when we see, that the Lord hath bestowed so much cost upon us, made his judgements come home even to our very doores, powred his mercies on us in abundance,
so Here, let us see, and wonder when we see, that the Lord hath bestowed so much cost upon us, made his Judgments come home even to our very doors, poured his Mercies on us in abundance,
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yet we are not provoked, nor quickned, nor inlarged in the wayes of life;
yet we Are not provoked, nor quickened, nor enlarged in the ways of life;
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that though wind and tide be both with us, yet we make no progress in goodness,
that though wind and tide be both with us, yet we make no progress in Goodness,
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but he that was ignorant is ignorant still, and he that was filthy is filthy still.
but he that was ignorant is ignorant still, and he that was filthy is filthy still.
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That we may therefore shame our selves, humble our soules, and bemoan our estates before the Lord, consider, I pray you, but these two things;
That we may Therefore shame our selves, humble our Souls, and bemoan our estates before the Lord, Consider, I pray you, but these two things;
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The variety of helps that God vouchsafeth us, and the success those helps find in our hearts.
The variety of helps that God vouchsafeth us, and the success those helps find in our hearts.
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When all the fire in the town cannot warm a man, how cold is he? When all the perswasions under heaven cannot work upon a man, oh how flinty is he!
When all the fire in the town cannot warm a man, how cold is he? When all the persuasions under heaven cannot work upon a man, o how flinty is he!
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3586
How graciously, my brethren, hath the Lord dealt with you that live in this place? How many helps hath he put into your hands? you have prayers,
How graciously, my brothers, hath the Lord dealt with you that live in this place? How many helps hath he put into your hands? you have Prayers,
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and sermons, and exhortations, and instructions, and admonitions, and comforts, forts, and all things that are available to bring a man to life and happiness:
and Sermons, and exhortations, and instructions, and admonitions, and comforts, forts, and all things that Are available to bring a man to life and happiness:
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Now he that groweth not under this means, he that thriveth not with this food, he that is not heated by this fire, he that is not quickned by this dew of heaven, let him take notice of the strange distemper of his own heart,
Now he that grows not under this means, he that thrives not with this food, he that is not heated by this fire, he that is not quickened by this due of heaven, let him take notice of the strange distemper of his own heart,
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and the deadnesse of his spirit. I know not what to say to you:
and the deadness of his Spirit. I know not what to say to you:
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Certainly, had the Devill himselfe but any hope of receiving mercy, the sermons that are made in this City, were able even to melt his heart, (as it were) and to bring him to consider,
Certainly, had the devil himself but any hope of receiving mercy, the Sermons that Are made in this city, were able even to melt his heart, (as it were) and to bring him to Consider,
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and repent of the sinnes he hath committed against Almighty God:
and Repent of the Sins he hath committed against Almighty God:
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but because he hath no hope of mercy, he remaineth in a forlorne and desperate condition.
but Because he hath no hope of mercy, he remains in a forlorn and desperate condition.
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Yet the Apostle saith, Jam. 2.19. The Devils also beleeve and tremble; that is, they know all things contained in Gods Word are true, they beleeve them,
Yet the Apostle Says, Jam. 2.19. The Devils also believe and tremble; that is, they know all things contained in God's Word Are true, they believe them,
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and assent to them, and are perswaded, that God will one day make all his threatnings good upon them,
and assent to them, and Are persuaded, that God will one day make all his threatenings good upon them,
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and upon the hearts of all the damned for ever, and that they together shall be wholly deprived of all those mercies that God hath propounded in his Word, and they tremble at it.
and upon the hearts of all the damned for ever, and that they together shall be wholly deprived of all those Mercies that God hath propounded in his Word, and they tremble At it.
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Look now into your own hearts, and see what kind of temper they are of;
Look now into your own hearts, and see what kind of temper they Are of;
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when notwithstanding the many judgements that have been threatned, the many woes that have been denounced,
when notwithstanding the many Judgments that have been threatened, the many woes that have been denounced,
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yet, most either turn their back upon the Church, or turn a deaf eare to what they hear,
yet, most either turn their back upon the Church, or turn a deaf ear to what they hear,
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and cast the Commandements of God behind them, and rather fleer in the face of the Minister,
and cast the commandments of God behind them, and rather fleer in the face of the Minister,
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and contemn what he saith, then be any wayes humbled for their sinnes, or tremble at the Word of God,
and contemn what he Says, then be any ways humbled for their Sins, or tremble At the Word of God,
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and the threatnings denounced out of it. My brethren, think of it for the Lords sake, reason a little with your selves,
and the threatenings denounced out of it. My brothers, think of it for the lords sake, reason a little with your selves,
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3602
and consider, and say, Lord, what a wicked heart, and what a wretched disposition have I? the Sea is troubled, the Mountains quake,
and Consider, and say, Lord, what a wicked heart, and what a wretched disposition have I? the Sea is troubled, the Mountains quake,
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3603
and the earth sinketh, when the Lord speaks and uttereth his voice, nay, the Divels beleeve and tremble: but oh!
and the earth sinks, when the Lord speaks and utters his voice, nay, the Devils believe and tremble: but o!
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what terrors and woes have I heard out of the Word, against my pride, my covetousness, my swearing, my drunkenness, my profaning of the Sabbath,
what terrors and woes have I herd out of the Word, against my pride, my covetousness, my swearing, my Drunkenness, my profaning of the Sabbath,
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yet none of them stirre me one jot. I have had the fire full in my face, yet remain as ycie, and cold, and frozen as ever:
yet none of them stir me one jot. I have had the fire full in my face, yet remain as ycie, and cold, and frozen as ever:
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3606
I have had many a heavenly dew upon me, many a silver drop, yet continue a dry and barren Wilderness.
I have had many a heavenly due upon me, many a silver drop, yet continue a dry and barren Wilderness.
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3607
Oh what a heart have I! Surely, my brethren, such a case as this is very desperate and deplorable; think of it betime;
O what a heart have I! Surely, my brothers, such a case as this is very desperate and deplorable; think of it betime;
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3608
in vain it will be for you to put it off. You dream, and have conceits of knowledge, and imagine that you have faith and repentance, whereas, alas!
in vain it will be for you to put it off. You dream, and have conceits of knowledge, and imagine that you have faith and Repentance, whereas, alas!
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3609
you have little or none of these graces; I pray therefore consider it now, and now hear and tremble, least you tremble afterwards,
you have little or none of these graces; I pray Therefore Consider it now, and now hear and tremble, lest you tremble afterwards,
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3610
when you are sunk down in the pit for ever:
when you Are sunk down in the pit for ever:
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When you are in hell, you shall feel another manner of trembling then now is expected from you;
When you Are in hell, you shall feel Another manner of trembling then now is expected from you;
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for it shall be farre greater, and altogether without hope of remedy.
for it shall be Far greater, and altogether without hope of remedy.
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3613
Where now are all those professed enemies and rebels against God? where is Nimrod? where is Pharaoh? where is Sennacherib? are they not in hell,
Where now Are all those professed enemies and rebels against God? where is Nimrod? where is Pharaoh? where is Sennacherib? Are they not in hell,
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and there left to perish for ever? Reason the case therefore seriously with your selves, to the end that now you may be humbled,
and there left to perish for ever? Reason the case Therefore seriously with your selves, to the end that now you may be humbled,
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3615
and brought to tremble at the Word of God, least hereafter you tremble when all hope is past.
and brought to tremble At the Word of God, lest hereafter you tremble when all hope is past.
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3616
To move you the more, consider how graciously the Lord hath been pleased to work upon others:
To move you the more, Consider how graciously the Lord hath been pleased to work upon Others:
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They have heard the Word, and have lived under the light of the Gospel, and they have received benefit by it, they have attained to good measures of saving knowledge.
They have herd the Word, and have lived under the Light of the Gospel, and they have received benefit by it, they have attained to good measures of Saving knowledge.
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3618
Are there not some that live neer thee, of whom thou mayest say, such a man I know,
are there not Some that live near thee, of whom thou Mayest say, such a man I know,
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3619
and I thought my selfe once to have had as much understanding in religion as he, I made account I had as much ability to doe God service as ever he had.
and I Thought my self once to have had as much understanding in Religion as he, I made account I had as much ability to do God service as ever he had.
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But now the case is altered;
But now the case is altered;
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he is able to discourse savourly and feelingly of the things of God, to pray sensibly and spiritually, to reason of the matters of salvation profitably, farre beyond that which I can doe,
he is able to discourse savourly and feelingly of the things of God, to pray sensibly and spiritually, to reason of the matters of salvation profitably, Far beyond that which I can do,
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and yet I have had as many helpes, I have heard as much, and understood as much as he.
and yet I have had as many helps, I have herd as much, and understood as much as he.
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3623
O Lord, what a case is my soule in? what a sinfull creature am I? Here is a drunkard converted, there is a profane swearer and a Sabbath-breaker wrought upon;
O Lord, what a case is my soul in? what a sinful creature am I? Here is a drunkard converted, there is a profane swearer and a Sabbath breaker wrought upon;
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3624
my next neighbour, that happily was as bad as I, hath his soule humbled;
my next neighbour, that happily was as bad as I, hath his soul humbled;
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3625
many a gain-sayer of the Gospel, the Lord hath made him come crying to him for the forgivenesse of his sinnes, begging pardon for such and such rebellions, especially for his refusing of the offers of mercy made in Jesus Christ:
many a gainsayer of the Gospel, the Lord hath made him come crying to him for the forgiveness of his Sins, begging pardon for such and such rebellions, especially for his refusing of the offers of mercy made in jesus christ:
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and all this while I stand it out!
and all this while I stand it out!
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What a strange heart have I? That drunkard, that profane person, that swearer, that covetous wretch is brought home by the Word,
What a strange heart have I? That drunkard, that profane person, that swearer, that covetous wretch is brought home by the Word,
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3628
and yet my soul is not inlightned to know God, and to understand the things of his kingdome!
and yet my soul is not enlightened to know God, and to understand the things of his Kingdom!
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Now the Lord of heaven open your eyes, and have mercy upon your poor soules, and give you the knowledge of his truth, that you may be saved. FINIS.
Now the Lord of heaven open your eyes, and have mercy upon your poor Souls, and give you the knowledge of his truth, that you may be saved. FINIS.
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Willful Hardness: OR, The Means of Grace Abused. SERMON VII. PROV. 29.1. Hee that being often reproved, hardneth his neck, shall suddenly be destroyed, and that without remedie.
Wilful Hardness: OR, The Means of Grace Abused. SERMON VII. CURAE. 29.1. He that being often reproved, Hardeneth his neck, shall suddenly be destroyed, and that without remedy.
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THis Book of the Proverbs, by the consent of the judgement of all that have written upon it, is like an inclosed peece of ground;
THis Book of the Proverbs, by the consent of the judgement of all that have written upon it, is like an enclosed piece of ground;
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every particular sentence carrying with it (as it were) a full and compleat sense of it self, each Verse being taken in, (as I may so say) from all the bordering parts of this Scripture, either going before or coming after it, having neither coherence,
every particular sentence carrying with it (as it were) a full and complete sense of it self, each Verse being taken in, (as I may so say) from all the bordering parts of this Scripture, either going before or coming After it, having neither coherence,
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nor dependence upon any, but carrying in it self a full and intire sence;
nor dependence upon any, but carrying in it self a full and entire sense;
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and therefore I shall spare the making of any kind of entrance, by shewing any dependance of this Scripture, which I have now read, with that which goeth before it,
and Therefore I shall spare the making of any kind of Entrance, by showing any dependence of this Scripture, which I have now read, with that which Goes before it,
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3635
but saving that labour we will come presently and particularly to the words in hand. In the Verse therefore there are two things offered to your consideration.
but Saving that labour we will come presently and particularly to the words in hand. In the Verse Therefore there Are two things offered to your consideration.
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The First is, the Sin that is here committed: He that hardneth his neck, being often reproved.
The First is, the since that is Here committed: He that Hardeneth his neck, being often reproved.
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3637
The Second is, The judgement that is threatned to be executed upon him, agreeable to the nature of the sin, He shall be destroyed. (we shall have occasion to open the words anon) He shall be shivered all to pieces;
The Second is, The judgement that is threatened to be executed upon him, agreeable to the nature of the since, He shall be destroyed. (we shall have occasion to open the words anon) He shall be shivered all to Pieces;
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3638
God will overthrow him, and all that appertaineth to him. So I take the word is meant.
God will overthrow him, and all that appertaineth to him. So I take the word is meant.
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3639
The Sin here is, hardning of the neck, and that is aggravated by the contrary means which God affordeth,
The since Here is, hardening of the neck, and that is aggravated by the contrary means which God affords,
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3640
and the helps that God putteth into his hands for his good;
and the helps that God putteth into his hands for his good;
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3641
being often reproved, or as the word carrieth it, being a man of admonitions, one that hath had admonition upon admonition.
being often reproved, or as the word Carrieth it, being a man of admonitions, one that hath had admonition upon admonition.
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3642
The Judgement is set forth by severall circumstances, discovering the qualitie of it.
The Judgement is Set forth by several Circumstances, discovering the quality of it.
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3643
First, He shall be destroyed: And then secondly, The manner of it, Suddenly: God will not wait long,
First, He shall be destroyed: And then secondly, The manner of it, Suddenly: God will not wait long,
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3644
or vouchsafe so much long suffering and patience towards him, when once he cometh to that sin of hardning his neck, under the Means of Grace.
or vouchsafe so much long suffering and patience towards him, when once he comes to that since of hardening his neck, under the Means of Grace.
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3645
And then lastly, here is the irrecoverablenesse of him in this his condition, He shall be destroyed without remedie, there is no hope of redemption for him.
And then lastly, Here is the irrecoverableness of him in this his condition, He shall be destroyed without remedy, there is no hope of redemption for him.
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3646
For the former, before I come to the Point, you must suffer me a little to make way for my self, in the opening of two or three passages in the Text.
For the former, before I come to the Point, you must suffer me a little to make Way for my self, in the opening of two or three passages in the Text.
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3647
Two things there are therefore that we will briefly discusse. 1. What is meant here by hardning the neck? 2. What it is to be a man of admonitions.
Two things there Are Therefore that we will briefly discuss. 1. What is meant Here by hardening the neck? 2. What it is to be a man of admonitions.
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3648
We will not be long in either, onely (as I said) a little to make way for the evident discoverie of the point, which we mean to treat of.
We will not be long in either, only (as I said) a little to make Way for the evident discovery of the point, which we mean to Treat of.
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3649
To harden the neck then, it is a similitude taken from Oxen that are to draw in the yoke, that when they are to come and bow their necks to the yoke, they begin to grow stubborn and stiffe-necked,
To harden the neck then, it is a similitude taken from Oxen that Are to draw in the yoke, that when they Are to come and bow their necks to the yoke, they begin to grow stubborn and Stiffnecked,
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3650
and refuse to come under the yoke as the Master requireth, and as he expects they should doe,
and refuse to come under the yoke as the Master requires, and as he expects they should do,
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3651
and as those that are taught will doe, whole nature it is to take the yoke willingly and kindly.
and as those that Are taught will do, Whole nature it is to take the yoke willingly and kindly.
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3652
To harden the neck therefore is, to be stubborn and rebellious, not to come under the Commandements of God, which in the Scripture are compared to a yoke,
To harden the neck Therefore is, to be stubborn and rebellious, not to come under the commandments of God, which in the Scripture Are compared to a yoke,
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3653
so Christ speaks, Take my yoke upon you;
so christ speaks, Take my yoke upon you;
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3654
That is, Submit your selves to the Laws of God, to the Statutes and Commandements of God.
That is, Submit your selves to the Laws of God, to the Statutes and commandments of God.
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Now we are said to harden our necks, when as the Heifer in his kind,
Now we Are said to harden our necks, when as the Heifer in his kind,
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so our souls in their kinde, withdraw our shoulders (as it were) from the commands of God, that when the will of God is revealed, we will not stoop, we will not yeeld and submit to the truths of Christ,
so our Souls in their kind, withdraw our shoulders (as it were) from the commands of God, that when the will of God is revealed, we will not stoop, we will not yield and submit to the truths of christ,
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but take up arms against him, and become rebellious to the blessed word of God. This is the stiffening of the neck;
but take up arms against him, and become rebellious to the blessed word of God. This is the stiffening of the neck;
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In a word, to be rebellious, to resist, to gainsay the truth of God, the word of God,
In a word, to be rebellious, to resist, to gainsay the truth of God, the word of God,
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and whatsoever is revealed to us, and ought to be done by us.
and whatsoever is revealed to us, and ought to be done by us.
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The second Phrase is, Being often reproved. The word in the Originall implyeth, (as I said before) a man of admonitions, he that hath line upon line,
The second Phrase is, Being often reproved. The word in the Original Implies, (as I said before) a man of admonitions, he that hath line upon line,
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and precept upon precept, admonitions upon admonitions;
and precept upon precept, admonitions upon admonitions;
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and therefore our English rendreth it well, A man often reproved, that is, one that hath not onely been once counselled, and instructed, and reproved;
and Therefore our English rendereth it well, A man often reproved, that is, one that hath not only been once counseled, and instructed, and reproved;
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but one upon whom the Minister is daily calling in the publike Ordinance, one that is from Sabbath to Sabbath, at least, admonished,
but one upon whom the Minister is daily calling in the public Ordinance, one that is from Sabbath to Sabbath, At least, admonished,
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and perswaded, and intreated by the Minister of God, that is, continually, again and again, warned of the wrath to come.
and persuaded, and entreated by the Minister of God, that is, continually, again and again, warned of the wrath to come.
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If such a man as this gainsay all these, and remain stubborn and rebellious, after so many admonitions and reproofs,
If such a man as this gainsay all these, and remain stubborn and rebellious, After so many admonitions and reproofs,
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then the judgement of God is ripe for him, and he is ripe for it, he shall be destroyed, saith the Text, the God of heaven will break him all in peeces (as the Psalmist speaks) and that suddenly, without remedie.
then the judgement of God is ripe for him, and he is ripe for it, he shall be destroyed, Says the Text, the God of heaven will break him all in Pieces (as the Psalmist speaks) and that suddenly, without remedy.
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So then the words being clear, the Point is thus much, viz. That, Wicked men grow most rebellious under the best Means.
So then the words being clear, the Point is thus much, viz. That, Wicked men grow most rebellious under the best Means.
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Mark this I beseech you, It is not I, but the Text that saith as much.
Mark this I beseech you, It is not I, but the Text that Says as much.
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A man that is often reproved, and hardneth his neck. A man that is often reproved, and Hardeneth his neck.
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What is it to harden the neck? I told you, to grow stubborn and stout-hearted,
What is it to harden the neck? I told you, to grow stubborn and stouthearted,
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and to gainsay the truth of God, to oppose it.
and to gainsay the truth of God, to oppose it.
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And what is it to be often admonished? One Means is here specified, but all are understood, he that hath many means,
And what is it to be often admonished? One Means is Here specified, but all Are understood, he that hath many means,
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and that hath many helps, and many incouragements, that hath counsell, and advice, and reproof, and perswasions, and instructions; If he harden his neck:
and that hath many helps, and many encouragements, that hath counsel, and Advice, and reproof, and persuasions, and instructions; If he harden his neck:
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So then it is plain, that he may harden his neck, and he doth harden his neck,
So then it is plain, that he may harden his neck, and he does harden his neck,
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and grow stubborn and rebellious, notwihstanding all those means, for that is presumed, and necessarily implyed in the Text.
and grow stubborn and rebellious, notwithstanding all those means, for that is presumed, and necessarily employed in the Text.
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The case then you see is clear, That wicked men that shall be destroyed, for whom God hath appointed sudden,
The case then you see is clear, That wicked men that shall be destroyed, for whom God hath appointed sudden,
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and heavie desolation, and perdition, they grow hard-hearted and rebellious under the best means.
and heavy desolation, and perdition, they grow hardhearted and rebellious under the best means.
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The point is evident in the Text, we will shew you what we have to doe,
The point is evident in the Text, we will show you what we have to do,
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namely, to make good the thing in hand, which we will establish by severall witnesses, and discover the nature of it.
namely, to make good the thing in hand, which we will establish by several Witnesses, and discover the nature of it.
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You shall observe this to be a usuall thing in the course of the Scripture, 1 Pet. 3. 20. The Text saith there, That the Lord went and preached, to the spirits now in prison.
You shall observe this to be a usual thing in the course of the Scripture, 1 Pet. 3. 20. The Text Says there, That the Lord went and preached, to the spirits now in prison.
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What spirits were these? which once were disobedient, when once the long-suffering of God waited in the dayes of Noah. Those spirits and damned souls, those damned Ghosts now in hell, the spirits of wicked men now in hell, what were they? they were those that were disobedient in the dayes of Noah: Noah a preacher of righteousnesse, whose life was a continuall preaching, who daily called upon them,
What spirits were these? which once were disobedient, when once the long-suffering of God waited in the days of Noah. Those spirits and damned Souls, those damned Ghosts now in hell, the spirits of wicked men now in hell, what were they? they were those that were disobedient in the days of Noah: Noah a preacher of righteousness, whose life was a continual preaching, who daily called upon them,
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and was earnest with them to repent, and there was much long-suffering and patience afforded them, God waited long for their amendment,
and was earnest with them to Repent, and there was much long-suffering and patience afforded them, God waited long for their amendment,
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yet those souls were then rebellious under such great meanes, and they are now cooped up in Hell.
yet those Souls were then rebellious under such great means, and they Are now cooped up in Hell.
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A man would thinke it strange when he shall read the storie of Cain, that he (notwithstanding God himself came from heaven to teach him) should yet remain obstinate and stout-hearted;
A man would think it strange when he shall read the story of Cain, that he (notwithstanding God himself Come from heaven to teach him) should yet remain obstinate and stouthearted;
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and yet (you know the storie, Gen. 4.) you see it was so. Cain began to be dismaid, and his countenance fell because God regarded not his sacrifice;
and yet (you know the story, Gen. 4.) you see it was so. Cain began to be dismayed, and his countenance fell Because God regarded not his sacrifice;
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Well, God came from heaven, and takes Cain to taske;
Well, God Come from heaven, and Takes Cain to task;
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Cain, what meaneth all this stir? Why art thou wroth, and why is thy countenance fallen? If thou doest well, shalt thou not be accepted? and if thou doest ill, Cain, what means all this stir? Why art thou wroth, and why is thy countenance fallen? If thou dost well, shalt thou not be accepted? and if thou dost ill,
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sin lieth at the door, and unto thee shall be his desire, and thou shalt rule over him. since lies At the door, and unto thee shall be his desire, and thou shalt Rule over him.
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A man I say, would thinke that one should be instructed when God himself teacheth,
A man I say, would think that one should be instructed when God himself Teaches,
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yet notwithstanding after all this Instruction of God himself (whith in reason would be thought as effectuall as could be) Cain forsakes God,
yet notwithstanding After all this Instruction of God himself (vuhith in reason would be Thought as effectual as could be) Cain forsakes God,
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and flyeth off from the commandement of God, stoopeth not, nor yeeldeth obedience thereunto.
and flies off from the Commandment of God, stoopeth not, nor yields Obedience thereunto.
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This is that which the Prophet I saiah hath, Chap. 26. 10. Let favour be shewed to the wicked,
This is that which the Prophet I saiah hath, Chap. 26. 10. Let favour be showed to the wicked,
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yet he will not learn righteousnesse, in the land of uprightnesse will he deal unjustly, and will not behold the majesty of the Lord. yet he will not Learn righteousness, in the land of uprightness will he deal unjustly, and will not behold the majesty of the Lord.
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Though there be many helps afforded to him, though he be planted in the Church of God, where all things call and cry to him for amendment of life,
Though there be many helps afforded to him, though he be planted in the Church of God, where all things call and cry to him for amendment of life,
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though the holinesse, and mercy, and goodnesse of God compasse him about, though he have holy and religious neighbours about him,
though the holiness, and mercy, and Goodness of God compass him about, though he have holy and religious neighbours about him,
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though he have a good Minister in the Parish where he is, yet he will not learn righteousnesse,
though he have a good Minister in the Parish where he is, yet he will not Learn righteousness,
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but will deal unjustly, notwithstanding all the washing, he will remain black still, notwithstanding all the means that God vouchsafeth for his good,
but will deal unjustly, notwithstanding all the washing, he will remain black still, notwithstanding all the means that God vouchsafeth for his good,
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yet he will be naught still.
yet he will be nought still.
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One example you shall see of this in a passage of a Parable, Mark. 12. which makes good the Point in hand.
One Exampl you shall see of this in a passage of a Parable, Mark. 12. which makes good the Point in hand.
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A certain man, saith the Text, planted a vineyard, and set a hedge about it, and digged a place for the wine fat, and built a Tower; A certain man, Says the Text, planted a vineyard, and Set a hedge about it, and dug a place for the wine fat, and built a Tower;
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(here was much pains, and a great deal of cost bestowed) Well, he let out this vineyard to husbandmen,
(Here was much pains, and a great deal of cost bestowed) Well, he let out this vineyard to husbandmen,
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and went into a far countrey, and at the season he sent to the husbandmen, that he might receive of the fruit of the Vineyard:
and went into a Far country, and At the season he sent to the husbandmen, that he might receive of the fruit of the Vineyard:
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Did he receive any fruit? No, they beat one, and stoned another, and killed another,
Did he receive any fruit? No, they beatrice one, and stoned Another, and killed Another,
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and all the messengers they sent away emptie: At last, he sent his son, his welbeloved, but they took him, and killed him,
and all the messengers they sent away empty: At last, he sent his son, his well-beloved, but they took him, and killed him,
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and cast him out of the Vineyard.
and cast him out of the Vineyard.
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In a word, The Vineyard is the Church of God, and the Husbandmen were the Scribes and Pharisees, they were those to whom God as it were, had let out his Church:
In a word, The Vineyard is the Church of God, and the Husbandmen were the Scribes and Pharisees, they were those to whom God as it were, had let out his Church:
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He sendeth his messengers, his servants the Prophets, rising early and sending them, his Apostles and Disciples to call for fruit,
He sends his messengers, his Servants the prophets, rising early and sending them, his Apostles and Disciples to call for fruit,
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for the fruits of holiness, of faith and obedience, but they abused his servants, they made him no return of fruit,
for the fruits of holiness, of faith and Obedience, but they abused his Servants, they made him no return of fruit,
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but when he looked for grapes, behold they brought forth wild grapes:
but when he looked for grapes, behold they brought forth wild grapes:
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At last the Lord sent his Son, the Lord Jesus Christ, he came amongst them, he that spake as never man did speak,
At last the Lord sent his Son, the Lord jesus christ, he Come among them, he that spoke as never man did speak,
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so that even all the world wondred at the gracious words which did proceed out of his mouth;
so that even all the world wondered At the gracious words which did proceed out of his Mouth;
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certainly, saith God, they will reverence my Son, they will hear him, they will be governed by his directions, they will stoop at his command.
Certainly, Says God, they will Reverence my Son, they will hear him, they will be governed by his directions, they will stoop At his command.
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No, they were then most outragious and malicious against him, they all banded themselves together, Come, say they, let us slay him, they joyned heart and hand, and all for his ruine.
No, they were then most outrageous and malicious against him, they all banded themselves together, Come, say they, let us slay him, they joined heart and hand, and all for his ruin.
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I will not dwell longer upon the proof of it. See it in nature.
I will not dwell longer upon the proof of it. See it in nature.
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The Physitian observeth it of the stomack that is naught, that the best meat that a man giveth it, the more cordials, the better diet, the worse are the humors that are bred by it.
The physician observeth it of the stomach that is nought, that the best meat that a man gives it, the more cordials, the better diet, the Worse Are the humours that Are bred by it.
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(11) text (DIV1)
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3716
Even so it is with a naughtie heart, and it is an argument of a most wretched disposition,
Even so it is with a naughty heart, and it is an argument of a most wretched disposition,
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(11) text (DIV1)
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3717
when the best Physick, the best Remedies, the best diet (as I may say) that God can afford a man for his spirituall cure, shall make the heart the worse:
when the best Physic, the best Remedies, the best diet (as I may say) that God can afford a man for his spiritual cure, shall make the heart the Worse:
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(11) text (DIV1)
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And truly when the heart is naught, it groweth stark naught under the best means.
And truly when the heart is nought, it grows stark nought under the best means.
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(11) text (DIV1)
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3719
No men are so bad, as they that live where are the best helps for amendment.
No men Are so bad, as they that live where Are the best helps for amendment.
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(11) text (DIV1)
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3720
The thing you see is evident in the proof of it, we will a little further discover the nature of such men as live under the means,
The thing you see is evident in the proof of it, we will a little further discover the nature of such men as live under the means,
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(11) text (DIV1)
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3721
and yet harden their necks, and how that corruption that is in the heart, doth discover it self most, where the best means are.
and yet harden their necks, and how that corruption that is in the heart, does discover it self most, where the best means Are.
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(11) text (DIV1)
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3722
And you shall see it made good in these two particulars;
And you shall see it made good in these two particulars;
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(11) text (DIV1)
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That wicked men, corrupt hearts are the worst under the best meanes, though they have admonition after admonition, though they are often reproved.
That wicked men, corrupt hearts Are the worst under the best means, though they have admonition After admonition, though they Are often reproved.
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(11) text (DIV1)
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3724
First of all, The hearts of those men grow usually most rebellious against the Lord,
First of all, The hearts of those men grow usually most rebellious against the Lord,
ord pp-f d, dt n2 pp-f d n2 vvb av-j av-ds j p-acp dt n1,
(11) text (DIV1)
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and against that truth that cometh with greatest power upon them, either discoveriing sin to them,
and against that truth that comes with greatest power upon them, either discoveriing since to them,
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(11) text (DIV1)
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3726
or working effectually upon the soul and conscience.
or working effectually upon the soul and conscience.
cc vvg av-j p-acp dt n1 cc n1.
(11) text (DIV1)
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3727
The disposition of men usually that are naught is so, that they manifest a marvailous fiercenesse of soul, whereby they carry themselves violently against the blessed truth and Word of God;
The disposition of men usually that Are nought is so, that they manifest a marvelous fierceness of soul, whereby they carry themselves violently against the blessed truth and Word of God;
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(11) text (DIV1)
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3728
and the more, because it is the more powerfull;
and the more, Because it is the more powerful;
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(11) text (DIV1)
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3729
we have a rule in reason, that contraries when they meet, the more violent one is, the more the other will work against it,
we have a Rule in reason, that contraries when they meet, the more violent one is, the more the other will work against it,
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(11) text (DIV1)
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3730
as we may see it in fire and water:
as we may see it in fire and water:
c-acp pns12 vmb vvi pn31 p-acp n1 cc n1:
(11) text (DIV1)
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3731
So it is here, the greater violence, and Spirit, and power, the Word hath in any place, the more violent the heart will shew it self in gainsaying the Ministry thereof:
So it is Here, the greater violence, and Spirit, and power, the Word hath in any place, the more violent the heart will show it self in gainsaying the Ministry thereof:
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(11) text (DIV1)
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3732
The more home the Word cometh to the conscience, and the more powerfully it is applied, either in the convincing of sin,
The more home the Word comes to the conscience, and the more powerfully it is applied, either in the convincing of since,
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(11) text (DIV1)
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3733
or perswasion to holiness of life, the greater risings and stirrings of heart there is against it.
or persuasion to holiness of life, the greater risings and stirrings of heart there is against it.
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(11) text (DIV1)
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3734
You shall observe this in a passage of the story of the men of Sodom, Gen. 19.9.
You shall observe this in a passage of the story of the men of Sodom, Gen. 19.9.
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(11) text (DIV1)
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3735
When the cursed Sodomites came about the house, and would have taken the Angels that came to Lot, Lot he came out to them,
When the cursed Sodomites Come about the house, and would have taken the Angels that Come to Lot, Lot he Come out to them,
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(11) text (DIV1)
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3736
and spake very lovingly to them, but because that which he said, tended to crosse them in their wicked and unnaturall courses, mark how they answered him:
and spoke very lovingly to them, but Because that which he said, tended to cross them in their wicked and unnatural courses, mark how they answered him:
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(11) text (DIV1)
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3737
Stand back, say they, This one fellow came in to sojourn, and he will needs be a Judge, Stand back, say they, This one fellow Come in to sojourn, and he will needs be a Judge,
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(11) text (DIV1)
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3738
now will we deal worse with thee than with them:
now will we deal Worse with thee than with them:
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(11) text (DIV1)
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3739
and they pressed sore upon the man, even Lot, and came neer to break the door. and they pressed soar upon the man, even Lot, and Come near to break the door.
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(11) text (DIV1)
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3740
And why was all this? because his arguments were good and seasonable, by which he advised them against their wicked purpose,
And why was all this? Because his Arguments were good and seasonable, by which he advised them against their wicked purpose,
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(11) text (DIV1)
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3741
because he opposed them in that wicked course of theirs, therefore they could not now hold themselves,
Because he opposed them in that wicked course of theirs, Therefore they could not now hold themselves,
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(11) text (DIV1)
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3742
but burst out into a strange distemper of spirit, We will now (say they) deal worse with thee, than with them.
but burst out into a strange distemper of Spirit, We will now (say they) deal Worse with thee, than with them.
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(11) text (DIV1)
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3743
And so in Acts 7. It is a very observable place, vers. 56. When Stephen had made a long relation to the Jews of the rebellion and stubbornness of their Fathers, they heard him all along without manifesting any virulencie of spirit,
And so in Acts 7. It is a very observable place, vers. 56. When Stephen had made a long Relation to the jews of the rebellion and stubbornness of their Father's, they herd him all along without manifesting any virulency of Spirit,
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(11) text (DIV1)
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3744
but at last, when he came out with that, Yee stiffenecked, and uncircumcised in heart and ears, you doe alwaies resist the Holy Ghost,
but At last, when he Come out with that, Ye Stiffnecked, and uncircumcised in heart and ears, you do always resist the Holy Ghost,
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(11) text (DIV1)
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3745
as your Fathers did, so doe you; as your Father's did, so do you;
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(11) text (DIV1)
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3746
then when they heard these things, when Stephen made a powerfull application of what he had said to them in particular,
then when they herd these things, when Stephen made a powerful application of what he had said to them in particular,
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(11) text (DIV1)
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3747
and told them, that they had been the betrayers and murtherers of that just One, of whose coming the Prophets before had shewed, they were cut to the heart,
and told them, that they had been the betrayers and murderers of that just One, of whose coming the prophets before had showed, they were Cut to the heart,
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(11) text (DIV1)
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3748
and gnashed upon him with their teeth, and they cryed out with a loud voice,
and gnashed upon him with their teeth, and they cried out with a loud voice,
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(11) text (DIV1)
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3749
and stopped their ears, and ran upon him with one accord These were the workings of their corrupt hearts, the more forcible Stephen was in the power of the word, the more violent they were in gainsaying that Word.and stopped their ears, and ran upon him with one accord These were the workings of their corrupt hearts, the more forcible Stephen was in the power of the word, the more violent they were in gainsaying that Word.
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(11) text (DIV1)
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3750
I need say no more, onely that is observable in Rom. 7. The Text saith there, That sin becommeth out of measure sinfull, because of the Commandment.
I need say no more, only that is observable in Rom. 7. The Text Says there, That since becomes out of measure sinful, Because of the Commandment.
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3751
How is that? It is as if he had said:
How is that? It is as if he had said:
q-crq vbz d? pn31 vbz c-acp cs pns31 vhd vvn:
(11) text (DIV1)
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3752
Sin is the greater, and the more notorious doth it manifest it self, by how much the more the Commandment of God is the more openly published,
since is the greater, and the more notorious does it manifest it self, by how much the more the Commandment of God is the more openly published,
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(11) text (DIV1)
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3753
sin becommeth out of measure sinfull, because that God in the Commandment gainsayeth it, and the more the Commandement is pressed, the more sin opposeth it,
since becomes out of measure sinful, Because that God in the Commandment gainsayeth it, and the more the Commandment is pressed, the more since Opposeth it,
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(11) text (DIV1)
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3754
and gainsaies it, and becometh the more violent, and so grows out of measure sinfull.
and gainsays it, and Becometh the more violent, and so grows out of measure sinful.
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(11) text (DIV1)
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3755
Briefly, look as it is with a stream and current or Rivolet, set but a little dam there,
Briefly, look as it is with a stream and current or Rivulet, Set but a little dam there,
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(11) text (DIV1)
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3756
and it will run over it easily of it selfe, but if the dam be strong and high, the River grows deep,
and it will run over it Easily of it self, but if the dam be strong and high, the River grows deep,
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(11) text (DIV1)
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3757
and cometh to be great and large: Why so? because it is stopped.
and comes to be great and large: Why so? Because it is stopped.
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(11) text (DIV1)
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3758
So it is here, the Commandment of God is the dam (as I may say) every naturall man hath a stream of corruption that is alwaies issuing forth in a continued current;
So it is Here, the Commandment of God is the dam (as I may say) every natural man hath a stream of corruption that is always issuing forth in a continued current;
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(11) text (DIV1)
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3759
if it be so now, that the Word of God stoppeth him at every turn, in every ungodly practise, admitteth of no vent, giveth no way to any sinfull course, gainsays him in every carnal and sensuall delight, barrs him of the sinfull enjoyment of pleasures and worldly lusts;
if it be so now, that the Word of God stoppeth him At every turn, in every ungodly practice, admitteth of no vent, gives no Way to any sinful course, gainsays him in every carnal and sensual delight, bars him of the sinful enjoyment of pleasures and worldly Lustiest;
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(11) text (DIV1)
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3760
then the heart of a sinner beginneth to rise up against God, and against his word,
then the heart of a sinner begins to rise up against God, and against his word,
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(11) text (DIV1)
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3761
and Commandment, and that onely because the Word of God crosseth him, and gainsayes him.
and Commandment, and that only Because the Word of God Crosseth him, and gainsays him.
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3762
And therefore observe it, if there be but a sleepie-headed Magistrate, or a carelesse Minister in a Congregation, that will lot a great deal of the water go, give leave for the stream and current of corruption to passe, let men have a vent for their lusts, all will be at great peace,
And Therefore observe it, if there be but a sleepie-headed Magistrate, or a careless Minister in a Congregation, that will lot a great deal of the water go, give leave for the stream and current of corruption to pass, let men have a vent for their Lustiest, all will be At great peace,
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(11) text (DIV1)
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3763
and the stream will run as calme as can be;
and the stream will run as Cam as can be;
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(11) text (DIV1)
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3764
that Magistrate shall never have an ill word, that Minister that any way permits a vent to corruption, he and his Parish shall agree as quietly as may be;
that Magistrate shall never have an ill word, that Minister that any Way permits a vent to corruption, he and his Parish shall agree as quietly as may be;
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3765
but if a man be stout and couragious, either Magistrate or Minister, hee shall finde violent opposition,
but if a man be stout and courageous, either Magistrate or Minister, he shall find violent opposition,
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(11) text (DIV1)
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3766
and marvailous strivings and workings of heart against him, and that word which he delivers, and the means of grace, which God vouchsafeth to a people.
and marvelous strivings and workings of heart against him, and that word which he delivers, and the means of grace, which God vouchsafeth to a people.
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(11) text (DIV1)
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3767
Again, as this corruption discovers it self, in opposing the good word of God, so in the second place observe another passage, wherein the wickednesse and rebellion of mens hearts appeareth, notwithstanding God affordeth them the most excellent means of salvation.
Again, as this corruption discovers it self, in opposing the good word of God, so in the second place observe Another passage, wherein the wickedness and rebellion of men's hearts appears, notwithstanding God affords them the most excellent means of salvation.
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(11) text (DIV1)
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3768
They cleave the closer, and cling the more eagerly to their corruptions and sins, because they seem to be crossed in the eager and violent pursuit of them.
They cleave the closer, and cling the more eagerly to their corruptions and Sins, Because they seem to be crossed in the eager and violent pursuit of them.
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3769
As you know it is the nature of stubborn spirits, the more they are forbidden a thing, the more resolved they are to doe it.
As you know it is the nature of stubborn spirits, the more they Are forbidden a thing, the more resolved they Are to do it.
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3770
I have my self observed it in some stubborn servants, that have answered their masters:
I have my self observed it in Some stubborn Servants, that have answered their Masters:
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3771
Why, if you had not said any thing, I would never have done it, but because you keep such adoe, I will doe it the more.
Why, if you had not said any thing, I would never have done it, but Because you keep such ado, I will do it the more.
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3772
You shall see a proof of it Jer. 18.12.
You shall see a proof of it Jer. 18.12.
pn22 vmb vvi dt n1 pp-f pn31 np1 crd.
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3773
God there had sent his Prophet early and late, to that people, to shew them the good and ancient waies,
God there had sent his Prophet early and late, to that people, to show them the good and ancient ways,
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3774
how they should walk with God, and so prevent those Judgements that were threatned and hung over their heads.
how they should walk with God, and so prevent those Judgments that were threatened and hung over their Heads.
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3775
But mark the Spirit of this people, the more earnest and violent the Prophet was, out of tender compassion to their poor souls to win them to God, the more desperately did they resolve upon a course of sin, we will walk (say they) after our own devices,
But mark the Spirit of this people, the more earnest and violent the Prophet was, out of tender compassion to their poor Souls to win them to God, the more desperately did they resolve upon a course of since, we will walk (say they) After our own devices,
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(11) text (DIV1)
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and we will every one doe the imagination of his evill heart.
and we will every one doe the imagination of his evil heart.
cc pns12 vmb d crd n1 dt n1 pp-f po31 j-jn n1.
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3777
As if they should have said, say what you will, we are resolved what to doe, we will have our sin, we will not forsake our corruptions;
As if they should have said, say what you will, we Are resolved what to do, we will have our since, we will not forsake our corruptions;
p-acp cs pns32 vmd vhi vvn, vvb r-crq pn22 vmb, pns12 vbr vvn r-crq pc-acp vdi, pns12 vmb vhi po12 n1, pns12 vmb xx vvi po12 n2;
(11) text (DIV1)
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3778
nay, wee will rather cleave the closer to them, because you labour to pluck us from them.
nay, we will rather cleave the closer to them, Because you labour to pluck us from them.
uh-x, pns12 vmb av-c vvi dt jc p-acp pno32, c-acp pn22 vvb pc-acp vvi pno12 p-acp pno32.
(11) text (DIV1)
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3779
This is the nature of every man in the world:
This is the nature of every man in the world:
d vbz dt n1 pp-f d n1 p-acp dt n1:
(11) text (DIV1)
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3780
I appeal to your own consciences, is it not so? Is it not in every son of Adam more or lesse, in wicked men wholly, in the Saints partly;
I appeal to your own Consciences, is it not so? Is it not in every son of Adam more or less, in wicked men wholly, in the Saints partly;
pns11 vvb p-acp po22 d n2, vbz pn31 xx av? vbz pn31 xx p-acp d n1 pp-f np1 dc cc av-dc, p-acp j n2 av-jn, p-acp dt n2 av;
(11) text (DIV1)
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3781
observe it in your own experience, when that happily the truths of God come and lay siege close to your consciences, that you cannot finde a way and vent for your base and sinfull practises,
observe it in your own experience, when that happily the truths of God come and lay siege close to your Consciences, that you cannot find a Way and vent for your base and sinful practises,
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(11) text (DIV1)
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3782
but the Word of God crosseth you; how doe your hearts swell, and repine at the Word!
but the Word of God Crosseth you; how do your hearts swell, and repine At the Word!
cc-acp dt n1 pp-f np1 vvz pn22; q-crq vdb po22 n2 vvi, cc vvi p-acp dt n1!
(11) text (DIV1)
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3783
How weary are you of your Minister! How doe your spirits vex at him!
How weary Are you of your Minister! How do your spirits vex At him!
q-crq j vbr pn22 pp-f po22 n1! q-crq vdb po22 n2 vvi p-acp pno31!
(11) text (DIV1)
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3784
And so sometime at the Magistrate, if he be more zealous to reform abuses amongst men then ordinary.
And so sometime At the Magistrate, if he be more zealous to reform Abuses among men then ordinary.
cc av av p-acp dt n1, cs pns31 vbb av-dc j pc-acp vvi n2 p-acp n2 av j.
(11) text (DIV1)
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3785
There is, I say, a secret indignation of soul, that every man may finde in himself against the word of God, and the reproofs thereof.
There is, I say, a secret Indignation of soul, that every man may find in himself against the word of God, and the reproofs thereof.
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3786
Let us come now to see the reason why men should be so sencelesse and unreasonable, to grow the worse because God is the better to them.
Let us come now to see the reason why men should be so senseless and unreasonable, to grow the Worse Because God is the better to them.
vvb pno12 vvi av pc-acp vvi dt n1 c-crq n2 vmd vbi av j cc j, pc-acp vvi dt jc p-acp np1 vbz dt jc p-acp pno32.
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3787
What ground is there for this? Great ground my brethren, The Reasons are double, and both most evident and plain.
What ground is there for this? Great ground my brothers, The Reasons Are double, and both most evident and plain.
q-crq n1 vbz a-acp p-acp d? j n1 po11 n2, dt n2 vbr j-jn, cc d av-ds j cc j.
(11) text (DIV1)
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3788
The first is taken from that inward, and intimate love the soul of a wicked man hath to his sin:
The First is taken from that inward, and intimate love the soul of a wicked man hath to his since:
dt ord vbz vvn p-acp d j, cc vvi n1 dt n1 pp-f dt j n1 vhz p-acp po31 n1:
(11) text (DIV1)
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3789
This is an everlasting rule, there is never a naturall man in the world, but he loveth his sin as he loveth his soule;
This is an everlasting Rule, there is never a natural man in the world, but he loves his since as he loves his soul;
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(11) text (DIV1)
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3790
Nay, he makes his sin his God.
Nay, he makes his since his God.
uh-x, pns31 vvz po31 n1 po31 n1.
(11) text (DIV1)
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3791
And my brethren, the case is evident, we need no proof of it, take a tryall of it in your own experience.
And my brothers, the case is evident, we need no proof of it, take a trial of it in your own experience.
cc po11 n2, dt n1 vbz j, pns12 vvb dx n1 pp-f pn31, vvb dt n1 pp-f pn31 p-acp po22 d n1.
(11) text (DIV1)
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3792
Let the command of God be revealed, let the word of God be never so clearly made manifest to the hearts of men, let it shine never so bright even in their very faces;
Let the command of God be revealed, let the word of God be never so clearly made manifest to the hearts of men, let it shine never so bright even in their very faces;
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(11) text (DIV1)
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3793
and let there be a beloved corruption comein the way, and let any one judge, which of these is generally more highly prized and esteemed:
and let there be a Beloved corruption comein the Way, and let any one judge, which of these is generally more highly prized and esteemed:
cc vvb pc-acp vbi dt j-vvn n1 av dt n1, cc vvb d crd n1, r-crq pp-f d vbz av-j av-dc av-j vvn cc vvn:
(11) text (DIV1)
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3794
you shall find a man in such a case cast the Law of God behinde his back, break through all the bars of restraint, that the command of God hath laid upon men,
you shall find a man in such a case cast the Law of God behind his back, break through all the bars of restraint, that the command of God hath laid upon men,
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(11) text (DIV1)
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3795
and he wil have his corruption, he will injoy this lust, though God and his Word never so much oppose it.
and he will have his corruption, he will enjoy this lust, though God and his Word never so much oppose it.
cc pns31 vmb vhi po31 n1, pns31 vmb vvi d n1, cs np1 cc po31 n1 av-x av av-d vvi pn31.
(11) text (DIV1)
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3796
What thinke you doth this man esteem of most, but his own corruption? The Point is evident therefore.
What think you does this man esteem of most, but his own corruption? The Point is evident Therefore.
q-crq vvb pn22 vdz d n1 n1 pp-f ds, cc-acp po31 d n1? dt n1 vbz j av.
(11) text (DIV1)
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3797
It is also clear by the example of the young man in the Gospel.
It is also clear by the Exampl of the young man in the Gospel.
pn31 vbz av j p-acp dt n1 pp-f dt j n1 p-acp dt n1.
(11) text (DIV1)
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3798
When Christ propounded this to him, That hee must sell all that he had, and give it to the poor,
When christ propounded this to him, That he must fell all that he had, and give it to the poor,
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3799
and come and follow him, and expect riches and treasure in heaven: and come and follow him, and expect riches and treasure in heaven:
cc vvi cc vvi pno31, cc vvi n2 cc n1 p-acp n1:
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3800
The Text saith, He went away sorrowfull. The covetous heart of this young man did so cling to the world,
The Text Says, He went away sorrowful. The covetous heart of this young man did so cling to the world,
dt n1 vvz, pns31 vvd av j. dt j n1 pp-f d j n1 vdd av vvi p-acp dt n1,
(11) text (DIV1)
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3801
and to the things thereof, that he made the world his God;
and to the things thereof, that he made the world his God;
cc p-acp dt n2 av, cst pns31 vvd dt n1 po31 n1;
(11) text (DIV1)
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3802
and he was contented to part with eternall life, and salvation, and Christ, and all, rather then with those outward comforts that the world afforded him: The case is Evident then:
and he was contented to part with Eternal life, and salvation, and christ, and all, rather then with those outward comforts that the world afforded him: The case is Evident then:
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(11) text (DIV1)
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3803
A naturall man makes his sin his God, and upon that he bestowes the greatest of his love and affection,
A natural man makes his since his God, and upon that he bestows the greatest of his love and affection,
dt j n1 vvz po31 n1 po31 n1, cc p-acp cst pns31 vvz dt js pp-f po31 n1 cc n1,
(11) text (DIV1)
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3804
and this appeareth, because he will part with heaven, and happiness, and all, rather then with it. Mark now what follows: This being a certain rule;
and this appears, Because he will part with heaven, and happiness, and all, rather then with it. Mark now what follows: This being a certain Rule;
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(11) text (DIV1)
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3805
then this follows necessarily, that which a man loveth most, and setteth highest price upon,
then this follows necessarily, that which a man loves most, and sets highest price upon,
av d vvz av-j, cst r-crq dt n1 vvz av-ds, cc vvz js n1 p-acp,
(11) text (DIV1)
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3806
when that seemeth to be taken from him, as it were, to be withdrawn from his possession and enjoyment, he is then the most eager after it,
when that seems to be taken from him, as it were, to be withdrawn from his possession and enjoyment, he is then the most eager After it,
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(11) text (DIV1)
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3807
and labours most to detain it, and to keep it so much the faster:
and labours most to detain it, and to keep it so much the faster:
cc vvz av-ds pc-acp vvi pn31, cc pc-acp vvi pn31 av av-d dt av-jc:
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3808
What a man loveth most, he will have the greatest care of, especially then, when it seemeth to be gone away,
What a man loves most, he will have the greatest care of, especially then, when it seems to be gone away,
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(11) text (DIV1)
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3809
or when any other shall attempt to deprive him of it.
or when any other shall attempt to deprive him of it.
cc c-crq d j-jn vmb vvi pc-acp vvi pno31 pp-f pn31.
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3810
A man hath a care of his money, above all things, at all times, but if he see a cheater come to put his hand in his pocket, he will be sure then to hold it with so much the more violence, he will not suffer the cheater to take it away,
A man hath a care of his money, above all things, At all times, but if he see a cheater come to put his hand in his pocket, he will be sure then to hold it with so much the more violence, he will not suffer the cheater to take it away,
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(11) text (DIV1)
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3811
or any thief to deprive him of it. So it is here;
or any thief to deprive him of it. So it is Here;
cc d n1 pc-acp vvi pno31 pp-f pn31. av pn31 vbz av;
(11) text (DIV1)
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3812
the soul of a man sets a high price, and putteth a great esteem upon every corruption at all times, loves it continually, makes much of it, hides it under his tongue;
the soul of a man sets a high price, and putteth a great esteem upon every corruption At all times, loves it continually, makes much of it, hides it under his tongue;
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(11) text (DIV1)
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3813
but when the Minister of God cometh to pluck away a mans corruptions, to pluck away the world from the covetous, the strumpet from the adulterer, the cup from the drunkard, sensuall delights from the voluptuous;
but when the Minister of God comes to pluck away a men corruptions, to pluck away the world from the covetous, the strumpet from the adulterer, the cup from the drunkard, sensual delights from the voluptuous;
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(11) text (DIV1)
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3814
then he holdeth it fast, then he is carried with so much the more violence against the Lord,
then he holds it fast, then he is carried with so much the more violence against the Lord,
av pns31 vvz pn31 av-j, cs pns31 vbz vvn p-acp av av-d dt av-dc n1 p-acp dt n1,
(11) text (DIV1)
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3815
and his truth, and his messengers, then he hugs his sin in both his armes (as it were) because the word would pluck it away from him.
and his truth, and his messengers, then he hugs his since in both his arms (as it were) Because the word would pluck it away from him.
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(11) text (DIV1)
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3816
It is in this case between a naturall man and his sinne, as it was between Demetrius and his goddesse Diana, Acts 19. you shall see here,
It is in this case between a natural man and his sin, as it was between Demetrius and his goddess Diana, Acts 19. you shall see Here,
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(11) text (DIV1)
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3817
when Saint Paul began to preach against the gods that were made with hands, he said nothing against Diana in particular,
when Saint Paul began to preach against the God's that were made with hands, he said nothing against Diana in particular,
c-crq n1 np1 vvd pc-acp vvi p-acp dt n2 cst vbdr vvn p-acp n2, pns31 vvd pix p-acp np1 p-acp j,
(11) text (DIV1)
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3818
but layes down this for a generall ground and position, that they were no gods that were made with hands, Demetrius soon saw the consequence of this doctrine, that then Diana would be no goddesse at all;
but lays down this for a general ground and position, that they were no God's that were made with hands, Demetrius soon saw the consequence of this Doctrine, that then Diana would be no goddess At all;
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(11) text (DIV1)
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3819
see now how Demetrius pleadeth the case to his fellow crafts-men:
see now how Demetrius pleads the case to his fellow craftsmen:
vvb av q-crq np1 vvz dt n1 p-acp po31 n1 n2:
(11) text (DIV1)
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3820
The truth is, saith he, we all know, that by this craft we get our livings, The truth is, Says he, we all know, that by this craft we get our livings,
dt n1 vbz, vvz pns31, pns12 d vvb, cst p-acp d n1 pns12 vvb po12 n2-vvg,
(11) text (DIV1)
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3821
and we are all maintained by Diana, now if she fall to the ground, as one Paul preacheth,and we Are all maintained by Diana, now if she fallen to the ground, as one Paul Preacheth,
cc pns12 vbr d vvn p-acp np1, av cs pns31 vvb p-acp dt n1, c-acp crd np1 vvz,
(11) text (DIV1)
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3822
and laboureth earnestly to have her down, as being no goddesse, if she prove to be no deity, certainly we are all undone, all our trade will come to nothing,
and Laboureth earnestly to have her down, as being no goddess, if she prove to be no deity, Certainly we Are all undone, all our trade will come to nothing,
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(11) text (DIV1)
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3823
therefore let us joyn hands together to defend her honour:
Therefore let us join hands together to defend her honour:
av vvb pno12 vvi n2 av pc-acp vvi po31 n1:
(11) text (DIV1)
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3824
upon this all the City was in an uproar, and there ariseth a great cry amongst them, upon this all the city was in an uproar, and there arises a great cry among them,
p-acp d d dt n1 vbds p-acp dt n1, cc a-acp vvz dt j n1 p-acp pno32,
(11) text (DIV1)
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3825
for the space of two houres, Great is Diana of the Ephesians.for the Molle of two hours, Great is Diana of the Ephesians.
p-acp dt n1 pp-f crd n2, j vbz np1 pp-f dt np1.
(11) text (DIV1)
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3826
What is the reason? Paul would pull down Diana, therefore it is high time to maintain her honour, Paul would throw down the gods made with silver and gold,
What is the reason? Paul would pull down Diana, Therefore it is high time to maintain her honour, Paul would throw down the God's made with silver and gold,
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(11) text (DIV1)
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3827
therefore it was high time for him to stand for those gods that he might also maintain those profits that came to him by them.
Therefore it was high time for him to stand for those God's that he might also maintain those profits that Come to him by them.
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(11) text (DIV1)
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3828
So it is, my brethren, with all the sinfull courses of wicked men in the world:
So it is, my brothers, with all the sinful courses of wicked men in the world:
av pn31 vbz, po11 n2, p-acp d dt j n2 pp-f j n2 p-acp dt n1:
(11) text (DIV1)
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3829
All the while the Word of God is so taught, that men observe no kind of crossnesse in it to their own corruptions, men will bear it with much quietnesse,
All the while the Word of God is so taught, that men observe no kind of crossness in it to their own corruptions, men will bear it with much quietness,
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(11) text (DIV1)
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3830
but if a man have a Diana in his heart, a sinne that he loves, a sinne that brings him in pleasure or profit, a sinne that by no means hee will lose,
but if a man have a Diana in his heart, a sin that he loves, a sin that brings him in pleasure or profit, a sin that by no means he will loose,
cc-acp cs dt n1 vhi dt np1 p-acp po31 n1, dt n1 cst pns31 vvz, dt n1 cst vvz pno31 p-acp n1 cc n1, dt n1 cst p-acp dx n2 pns31 vmb vvi,
(11) text (DIV1)
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3831
as the worldling, he must have his gold, and the adulterer must have his queans,
as the worldling, he must have his gold, and the adulterer must have his queans,
c-acp dt n1, pns31 vmb vhi po31 n1, cc dt n1 vmb vhi po31 n2,
(11) text (DIV1)
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3832
and the drunkard his cups, let the Word of God offer but to pluck these away,
and the drunkard his cups, let the Word of God offer but to pluck these away,
cc dt n1 po31 n2, vvb dt n1 pp-f np1 vvb cc-acp pc-acp vvi d av,
(11) text (DIV1)
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3833
and you shall have an uproar presently, and they will all cry out, our trading will faile, our delights will be gone,
and you shall have an uproar presently, and they will all cry out, our trading will fail, our delights will be gone,
cc pn22 vmb vhi dt n1 av-j, cc pns32 vmb d vvi av, po12 n-vvg vmb vvi, po12 n2 vmb vbi vvn,
(11) text (DIV1)
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3834
and we shall never see any more good dayes.
and we shall never see any more good days.
cc pns12 vmb av-x vvi d av-dc j n2.
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3835
My brethren, I know not how it is here, but this we find by wofull experience, in the country, too often:
My brothers, I know not how it is Here, but this we find by woeful experience, in the country, too often:
po11 n2, pns11 vvb xx c-crq pn31 vbz av, cc-acp d pns12 vvb p-acp j n1, p-acp dt n1, av av:
(11) text (DIV1)
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3836
Let us but thwrat young men in their sports, we shall see them so much the more violently bent upon them,
Let us but thwrat young men in their sports, we shall see them so much the more violently bent upon them,
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(11) text (DIV1)
457
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even because the will of God is manifested to the contrary; And why? The truth is, say they, if we give way to the Minister,
even Because the will of God is manifested to the contrary; And why? The truth is, say they, if we give Way to the Minister,
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(11) text (DIV1)
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and be ruled by him, and hearken to what he preacheth, then adue to all delights,
and be ruled by him, and harken to what he Preacheth, then Adieu to all delights,
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(11) text (DIV1)
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and comforts, and pleasures, then adue to all good fellowship, and farewell our company, and therefore they are so much the more violent to practise those sinnes that are cryed down in the ministry of the Word, that they may maintain their own carnall liberties and sinfull pleasures,
and comforts, and pleasures, then Adieu to all good fellowship, and farewell our company, and Therefore they Are so much the more violent to practise those Sins that Are cried down in the Ministry of the Word, that they may maintain their own carnal Liberties and sinful pleasures,
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and they will be sure when the Minister speakes against their sports, and pastimes, and revellings, to be the more eager in the pursuit of them.
and they will be sure when the Minister speaks against their sports, and pastimes, and revellings, to be the more eager in the pursuit of them.
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And so likewise the elder sort, if happily a Minister preach, as occasion offereth it selfe, against ill orders in their families, it may be against their tradings, their buyings and sellings on the Sabbath-day, they will lay all their heads together,
And so likewise the elder sort, if happily a Minister preach, as occasion Offereth it self, against ill order in their families, it may be against their tradings, their buyings and sellings on the Sabbath-day, they will lay all their Heads together,
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(11) text (DIV1)
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how to crosse the Minister, and if it be possible, to remove him out of his place,
how to cross the Minister, and if it be possible, to remove him out of his place,
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because they love those courses, and have their gain by them.
Because they love those courses, and have their gain by them.
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This is therefore the first ground, because they love their corruptions, and what a man loveth, he will be the more eager in the keeping and holding of it.
This is Therefore the First ground, Because they love their corruptions, and what a man loves, he will be the more eager in the keeping and holding of it.
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We will now adde the second reason:
We will now add the second reason:
pns12 vmb av vvi dt ord n1:
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And that is taken from the pride of mens hearts, from the haughtinesse that harboureth in the heart of wicked men, that they are not able to bear the Commandement of the Lord:
And that is taken from the pride of men's hearts, from the haughtiness that harboureth in the heart of wicked men, that they Are not able to bear the Commandment of the Lord:
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(11) text (DIV1)
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and therefore when the Word of God, in the ministry thereof, seemeth any way to over-power them,
and Therefore when the Word of God, in the Ministry thereof, seems any Way to overpower them,
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and to goe beyond them, to master their hearts in any way, oh, they think it a matter of disgrace,
and to go beyond them, to master their hearts in any Way, o, they think it a matter of disgrace,
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and a great disparagement for them to be so base, and such silly simplicians, as to stoop to the lure of a poor Minister, to be at his beck,
and a great disparagement for them to be so base, and such silly simplicians, as to stoop to the lure of a poor Minister, to be At his beck,
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and to stand at his command. Alas, my brethren, doe you think we preach our selves? Indeed in carnall reason,
and to stand At his command. Alas, my brothers, do you think we preach our selves? Indeed in carnal reason,
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if a Minister should come in his own name, and lay upon you his own commands, it were fitter for him to say nothing then to goe about such a work, in regard of the great distance there is between the men of the world, and him, in outward respects.
if a Minister should come in his own name, and lay upon you his own commands, it were fitter for him to say nothing then to go about such a work, in regard of the great distance there is between the men of the world, and him, in outward respects.
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But we come in the name of the Lord of heaven, and it is his word that we preach,
But we come in the name of the Lord of heaven, and it is his word that we preach,
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and the Word of God is powerfull, and will make the sturdiest heart to bow or break under it, it is mighty in operation, like a two-edged sword, dividing asunder between the joints and the marrow, searching even into the very thoughts of the heart.
and the Word of God is powerful, and will make the sturdiest heart to bow or break under it, it is mighty in operation, like a two-edged sword, dividing asunder between the Joints and the marrow, searching even into the very thoughts of the heart.
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Now because the heart of a naturall man is not able, nor indeed willing to stoop to the authority and power of the word, loth to be at the beck of Gods command (such naturall pride,
Now Because the heart of a natural man is not able, nor indeed willing to stoop to the Authority and power of the word, loath to be At the beck of God's command (such natural pride,
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and arrogancy of spirit there is in carnall men,) that in stead of submitting and yeelding thereunto, they take up arms the more against it, by how much the more powerfull the word it.
and arrogance of Spirit there is in carnal men,) that in stead of submitting and yielding thereunto, they take up arms the more against it, by how much the more powerful the word it.
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It is a pretty passage that we read of the Philistines, when the Israelites brought the Ark into the field (now the Ark was a Type of Jesus Christ) mark the Philistines resolution when they heard of it:
It is a pretty passage that we read of the philistines, when the Israelites brought the Ark into the field (now the Ark was a Type of jesus christ) mark the philistines resolution when they herd of it:
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Woe unto us, for here hath not been such a thing heretofore: Wo unto us, who shall delive: Woe unto us, for Here hath not been such a thing heretofore: Woe unto us, who shall delive:
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us out of the hands of these mighty Gods? Be strong therefore, and quit your selves like men, O ye Philistines, that you be not servants unto the Hebrews, &c. 1 Sam. 4. 8, 9. So it is here,us out of the hands of these mighty God's? Be strong Therefore, and quit your selves like men, Oh the philistines, that you be not Servants unto the Hebrews, etc. 1 Sam. 4. 8, 9. So it is Here,
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when the word of God commeth with a certain kind of commanding power, (as it doth when it is delivered in the evidence and demonstration of the Spirit,) if a man indeed preach under the hatches (as I may say) as he may easily doe,
when the word of God comes with a certain kind of commanding power, (as it does when it is Delivered in the evidence and demonstration of the Spirit,) if a man indeed preach under the Hates (as I may say) as he may Easily do,
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and trouble no man, he shall meet with no resistance:
and trouble no man, he shall meet with no resistance:
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but if a man bring the Ark into the field, that is, set up the power of Gods Ordinance, labour to advance the Throne and Scepter of the Lord Christ in the hearts of men;
but if a man bring the Ark into the field, that is, Set up the power of God's Ordinance, labour to advance the Throne and Sceptre of the Lord christ in the hearts of men;
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then mark, to the end that men may not be brought into subjection to the Ordinances of God, that they may not stoop and be brought under the yoke of Gods Commandment, they joyn hand in hand,
then mark, to the end that men may not be brought into subjection to the Ordinances of God, that they may not stoop and be brought under the yoke of God's Commandment, they join hand in hand,
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and side one with another, and fight for their liberties, as it were counting it a matter of basnesse,
and side one with Another, and fight for their Liberties, as it were counting it a matter of baseness,
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and pusillanimitie to be subject to the Word of God. You have an example of this spirit that is in wicked men in Jer. 2.21. Wee are lords, (say they there) wee will ceme no more at thee.
and pusillanimity to be Subject to the Word of God. You have an Exampl of this Spirit that is in wicked men in Jer. 2.21. we Are Lords, (say they there) we will ceme no more At thee.
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And it is observable in that place I named before, Gen. 19.9.
And it is observable in that place I nam before, Gen. 19.9.
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This fellow came to sojourn with us, and shall he be a judge? there lay the pith of the Argument,This fellow Come to sojourn with us, and shall he be a judge? there lay the pith of the Argument,
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and that which moved their wicked spirits against Lot, if Lot had ruled them by his counsell,
and that which moved their wicked spirits against Lot, if Lot had ruled them by his counsel,
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then he should have been master over them, therefore say they, Shall he bee a judge? I could tell you wofull experience that we finde of this:
then he should have been master over them, Therefore say they, Shall he be a judge? I could tell you woeful experience that we find of this:
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Wicked men, when they are gainsaid, and when the word of God is with that Evidence and power of the Spirit discovered to them, that it will either stoop them,
Wicked men, when they Are gainsaid, and when the word of God is with that Evidence and power of the Spirit discovered to them, that it will either stoop them,
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or work upon their galled hearts and consciences, they are not able to bear it, they cannot endure to be under the government of it,
or work upon their galled hearts and Consciences, they Are not able to bear it, they cannot endure to be under the government of it,
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therefore they will rebell against it, and resolve, what, shall the Minister rule us? Doth he thinke to bring us under his girdle, to make us doe what he will,
Therefore they will rebel against it, and resolve, what, shall the Minister Rule us? Does he think to bring us under his girdle, to make us doe what he will,
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and follow what course he will have us take? Shall he be lord over us? It is the same also with Magistrates and with private families:
and follow what course he will have us take? Shall he be lord over us? It is the same also with Magistrates and with private families:
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Any means that God useth, any admonition whatsoever, findeth such entertainment as this with wicked and carnall hearts.
Any means that God uses, any admonition whatsoever, finds such entertainment as this with wicked and carnal hearts.
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Let this suffice for a second Argument and reason, why wicked men are so marvailous opposite against the word of God,
Let this suffice for a second Argument and reason, why wicked men Are so marvelous opposite against the word of God,
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and the means of grace, even then when it is most powerfull in gainsaying them and their corruptions,
and the means of grace, even then when it is most powerful in gainsaying them and their corruptions,
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because of the pride of heart that is in all naturall men, whereby they are not able to stoop and submit to the yoke and rule thereof,
Because of the pride of heart that is in all natural men, whereby they Are not able to stoop and submit to the yoke and Rule thereof,
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but though they are often admonished, yet they harden their necks. Wee will now come to the Use.
but though they Are often admonished, yet they harden their necks. we will now come to the Use.
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And to let all other Uses that might be made of this truth, thus cleared and confirmed alone, I will onely intimate two unto you.
And to let all other Uses that might be made of this truth, thus cleared and confirmed alone, I will only intimate two unto you.
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What now can we gain from hence thinke you? The case you see is evident,
What now can we gain from hence think you? The case you see is evident,
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and every man must subscribe to this as an everlasting truth, That wicked men are the worse, under the best means.
and every man must subscribe to this as an everlasting truth, That wicked men Are the Worse, under the best means.
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You have seen the manner of it, and you have seen the grounds of it. What gain can we get from this truth? Briefly thus much.
You have seen the manner of it, and you have seen the grounds of it. What gain can we get from this truth? Briefly thus much.
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First, it is a Use of Examination. And next a Use of Exhortation.
First, it is a Use of Examination. And next a Use of Exhortation.
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A man may hence clearly see his own soul as in a glasse, and discern very plainly what kind of person he is, what kinde of course he leadeth, in what state and condition he standeth,
A man may hence clearly see his own soul as in a glass, and discern very plainly what kind of person he is, what kind of course he leads, in what state and condition he Stands,
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whether he be a gracious man, or a gracelesse man; whether a wicked man, or one that God hath a part in yea or no.
whither he be a gracious man, or a graceless man; whither a wicked man, or one that God hath a part in yea or no.
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It concerneth us all, my brethren, very deeply to thinke of it: Consider well therefore of what hath been said.
It concerns us all, my brothers, very deeply to think of it: Consider well Therefore of what hath been said.
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I would not have you conceive that all this that we have spoken is meerly to spend out the hour.
I would not have you conceive that all this that we have spoken is merely to spend out the hour.
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No, my brethren, you must labour to bring your souls to be under the power of the truths delivered:
No, my brothers, you must labour to bring your Souls to be under the power of the truths Delivered:
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And know this, that whatsoever the Lord saith unto you out of his word, he will require it of you,
And know this, that whatsoever the Lord Says unto you out of his word, he will require it of you,
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when you come to give up your accounts at that day.
when you come to give up your accounts At that day.
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Every Sermon a man heareth, he is thereby nearer either to heaven or hell, either he is made better or worse by it.
Every Sermon a man hears, he is thereby nearer either to heaven or hell, either he is made better or Worse by it.
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All mens estates in this world are either holy, or unholy;
All men's estates in this world Are either holy, or unholy;
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either they are in a state of grace and salvation, or in a state of sin and condemnation.
either they Are in a state of grace and salvation, or in a state of since and condemnation.
d pns32 vbr p-acp dt n1 pp-f n1 cc n1, cc p-acp dt n1 pp-f n1 cc n1.
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Hence therefore you may take a scantling of your conditions, and plainly and clearly see how it is with you:
Hence Therefore you may take a scantling of your conditions, and plainly and clearly see how it is with you:
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(11) text (DIV1)
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3894
Whether you be of the number of those that have infallible Evidences of the work of Gods Spirit in the Ministerie of the word, tending to holiness and sanctification,
Whither you be of the number of those that have infallible Evidences of the work of God's Spirit in the Ministry of the word, tending to holiness and sanctification,
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(11) text (DIV1)
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or whether you be yet in the gall of bitterness, and in the bond of iniquitie.
or whither you be yet in the Gall of bitterness, and in the bound of iniquity.
cc cs pn22 vbb av p-acp dt n1 pp-f n1, cc p-acp dt n1 pp-f n1.
(11) text (DIV1)
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3896
Whether you be as you came into the world, the children of wrath still, or whether you be begotten again by the immortall seed of the Word, to a lively hope, and to an inheritance with the Saints in light.
Whither you be as you Come into the world, the children of wrath still, or whither you be begotten again by the immortal seed of the Word, to a lively hope, and to an inheritance with the Saints in Light.
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3897
Observe what the frame and temper of thy soul is, and how it standeth affected to the word of God when it is revealed to thy conscience.
Observe what the frame and temper of thy soul is, and how it Stands affected to the word of God when it is revealed to thy conscience.
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(11) text (DIV1)
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3898
If the word prevail not over thee, and over-power thee, if thy heart submit not to the Scepter of the Lord Christ,
If the word prevail not over thee, and overpower thee, if thy heart submit not to the Sceptre of the Lord christ,
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(11) text (DIV1)
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3899
and yeeld to his commands, certainly thou art not right in the sight of God.
and yield to his commands, Certainly thou art not right in the sighed of God.
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3900
Wee say of good seed, if it be very good, it prospereth in all good grounds:
we say of good seed, if it be very good, it prospereth in all good grounds:
pns12 vvb pp-f j n1, cs pn31 vbb av j, pn31 vvz p-acp d j n2:
(11) text (DIV1)
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3901
if it thrive not in one, the ground, we say, is naught.
if it thrive not in one, the ground, we say, is nought.
cs pn31 vvb xx p-acp crd, dt n1, pns12 vvb, vbz pix.
(11) text (DIV1)
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3902
If the physick be good, and it work not kindly upon the body, the body, we say, is naught,
If the physic be good, and it work not kindly upon the body, the body, we say, is nought,
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(11) text (DIV1)
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3903
if it work not at all, we reckon that body to be desperately ill, and in a dangerous estate.
if it work not At all, we reckon that body to be desperately ill, and in a dangerous estate.
cs pn31 vvb xx p-acp d, pns12 vvb d n1 pc-acp vbi av-j j-jn, cc p-acp dt j n1.
(11) text (DIV1)
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3904
So it is here, the Word of God is this seed, it is this physick:
So it is Here, the Word of God is this seed, it is this physic:
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(11) text (DIV1)
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3905
if when it is plainly and powerfully discovered in the evidence and declaration of the Spirit of God, it work not upon us to the mortification and purging out of the corruption of nature,
if when it is plainly and powerfully discovered in the evidence and declaration of the Spirit of God, it work not upon us to the mortification and purging out of the corruption of nature,
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(11) text (DIV1)
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3906
if it take not root in the heart, and grow there, and spring up to everlasting life, that heart is naught,
if it take not root in the heart, and grow there, and spring up to everlasting life, that heart is nought,
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(11) text (DIV1)
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3907
and as yet such a one is in a miserable condition, and never yet had any true experience of the work of grace upon him, never yet found any found and saving operation of the spirit in him:
and as yet such a one is in a miserable condition, and never yet had any true experience of the work of grace upon him, never yet found any found and Saving operation of the Spirit in him:
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(11) text (DIV1)
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3908
so long as the Word of God, in the ministry of it, proves ineffectuall, so long doth a man continue under the power of Satan,
so long as the Word of God, in the Ministry of it, Proves ineffectual, so long does a man continue under the power of Satan,
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(11) text (DIV1)
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3909
and a slave to divers lusts:
and a slave to diverse Lustiest:
cc dt n1 p-acp j n2:
(11) text (DIV1)
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3910
If Christ in his Word get not the mastery of the heart, certainly that heart is in the possession of the Devill.
If christ in his Word get not the mastery of the heart, Certainly that heart is in the possession of the devil.
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(11) text (DIV1)
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3911
It is a place of observable, Rom. 8.7.
It is a place of observable, Rom. 8.7.
pn31 vbz dt n1 pp-f j, np1 crd.
(11) text (DIV1)
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3912
The wisedome of the flesh (by flesh there is meant the corruption of nature) is enmity against God, and (saith the Text) it is not subject to the Law of God, nor indeed can it be. The Wisdom of the Flesh (by Flesh there is meant the corruption of nature) is enmity against God, and (Says the Text) it is not Subject to the Law of God, nor indeed can it be.
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(11) text (DIV1)
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3913
It is an undoubted argument of a corrupt and unregenerate heart, of an ungracious and fleshly heart, that is not,
It is an undoubted argument of a corrupt and unregenerate heart, of an ungracious and fleshly heart, that is not,
pn31 vbz dt j n1 pp-f dt j cc j n1, pp-f dt j cc j n1, cst vbz xx,
(11) text (DIV1)
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3914
nor cannot be subject to the power of the truth of God.
nor cannot be Subject to the power of the truth of God.
ccx vmbx vbi j-jn p-acp dt n1 pp-f dt n1 pp-f np1.
(11) text (DIV1)
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3915
I doe not say, but the power of the word in judgement, may oftentimes awaken a man,
I do not say, but the power of the word in judgement, may oftentimes awaken a man,
pns11 vdb xx vvi, cc-acp dt n1 pp-f dt n1 p-acp n1, vmb av vvi dt n1,
(11) text (DIV1)
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3916
and terrifie the conscience, and yet the man remain still in the state of nature and unconverted:
and terrify the conscience, and yet the man remain still in the state of nature and unconverted:
cc vvi dt n1, cc av dt n1 vvb av p-acp dt n1 pp-f n1 cc vvn:
(11) text (DIV1)
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3917
but I say, it is an ill signe when the soule of a man is not able to stoop to that purity,
but I say, it is an ill Signen when the soul of a man is not able to stoop to that purity,
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(11) text (DIV1)
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3918
and holinesse, and goodnesse, that is revealed in the Word, when a man cannot say with the Apostle, The Law is holy,
and holiness, and Goodness, that is revealed in the Word, when a man cannot say with the Apostle, The Law is holy,
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(11) text (DIV1)
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3919
and the Commandment holy, and just, and good, even then when it gainsayes him in his most dearest sinne,
and the Commandment holy, and just, and good, even then when it gainsays him in his most dearest sin,
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(11) text (DIV1)
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3920
and directly crosses him in his wicked courses.
and directly Crosses him in his wicked courses.
cc av-j vvz pno31 p-acp po31 j n2.
(11) text (DIV1)
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3921
My brethren, God is holy, and his Word is holy, that heart therefore that opposeth the Word,
My brothers, God is holy, and his Word is holy, that heart Therefore that Opposeth the Word,
po11 n2, np1 vbz j, cc po31 n1 vbz j, cst n1 av cst vvz dt n1,
(11) text (DIV1)
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3922
and stands out against it, and refuseth to give entertainment to it, must needs be an unholy heart:
and Stands out against it, and Refuseth to give entertainment to it, must needs be an unholy heart:
cc vvz av p-acp pn31, cc vvz p-acp vvb n1 p-acp pn31, vmb av vbi dt j n1:
(11) text (DIV1)
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3923
where there is a likenesse and similitude, there is an agreement:
where there is a likeness and similitude, there is an agreement:
c-crq pc-acp vbz dt n1 cc n1, pc-acp vbz dt n1:
(11) text (DIV1)
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3924
it is impossible for the Word of God, that is pure in it selfe, to find any place in an impure heart, he therefore that withstandeth the Word in the powerfull ministry thereof, hath just cause, not onely to suspect,
it is impossible for the Word of God, that is pure in it self, to find any place in an impure heart, he Therefore that withstandeth the Word in the powerful Ministry thereof, hath just cause, not only to suspect,
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(11) text (DIV1)
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3925
but to conclude of himselfe, that he is yet farre from the kingdome of God,
but to conclude of himself, that he is yet Far from the Kingdom of God,
cc-acp pc-acp vvi pp-f px31, cst pns31 vbz av av-j p-acp dt n1 pp-f np1,
(11) text (DIV1)
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3926
and that there is as much difference between God and him, as is between heaven and hell.
and that there is as much difference between God and him, as is between heaven and hell.
cc cst pc-acp vbz p-acp d n1 p-acp np1 cc pno31, c-acp vbz p-acp n1 cc n1.
(11) text (DIV1)
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3927
Mark for this end I beseech you:
Mark for this end I beseech you:
vvb p-acp d n1 pns11 vvb pn22:
(11) text (DIV1)
467
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3928
a passage or two in the Scripture, and suffer not your selves to be deluded by Satan and your deceitfull hearts.
a passage or two in the Scripture, and suffer not your selves to be deluded by Satan and your deceitful hearts.
dt n1 cc crd p-acp dt n1, cc vvb xx po22 n2 pc-acp vbi vvn p-acp np1 cc po22 j n2.
(11) text (DIV1)
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3929
Howsoever a man may make a tush of the truth of God now, and think to plead a pretended hope of mercy whatsoever the Minister saith,
Howsoever a man may make a tush of the truth of God now, and think to plead a pretended hope of mercy whatsoever the Minister Says,
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(11) text (DIV1)
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3930
yet see what the Spirit of God concludeth of such men as withstand the power of the Word of God in the faithfull ministry thereof.
yet see what the Spirit of God Concludeth of such men as withstand the power of the Word of God in the faithful Ministry thereof.
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(11) text (DIV1)
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3931
Observe therefore that place in 2 Tim. 3 8. It is the description of a naughty and wicked heart:
Observe Therefore that place in 2 Tim. 3 8. It is the description of a naughty and wicked heart:
vvb av d n1 p-acp crd np1 crd crd pn31 vbz dt n1 pp-f dt j cc j n1:
(11) text (DIV1)
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3932
As Jannes and Jambres resisted Moses, so doe these men: What are these men? Men of corrupt mindes, and reprobate concerning the faith. As Jannes and Jambres resisted Moses, so do these men: What Are these men? Men of corrupt minds, and Reprobate Concerning the faith.
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(11) text (DIV1)
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3933
If there be a Jannes and Jambres resisting Moses, standing out against the Word of God, opposing the Ministers thereof, who have hearts rising up against the truth of God,
If there be a Jannes and Jambres resisting Moses, standing out against the Word of God, opposing the Ministers thereof, who have hearts rising up against the truth of God,
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(11) text (DIV1)
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3934
when it is evidently and plainly revealed by his Messengers: What are these in the judgement of God? They are men of corrupt mindes,
when it is evidently and plainly revealed by his Messengers: What Are these in the judgement of God? They Are men of corrupt minds,
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(11) text (DIV1)
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3935
and reprobate concerning the faith, That is, they have mindes not knowing, hearts not approving the good Word of God,and Reprobate Concerning the faith, That is, they have minds not knowing, hearts not approving the good Word of God,
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(11) text (DIV1)
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3936
and this is the just judgement of God upon them, their mindes are so besotted,
and this is the just judgement of God upon them, their minds Are so besotted,
cc d vbz dt j n1 pp-f np1 p-acp pno32, po32 n2 vbr av vvn,
(11) text (DIV1)
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3937
and their hearts so hardned, that they are fo farre from doing what God requireth, that they desperately resist it,
and their hearts so hardened, that they Are foe Far from doing what God requires, that they desperately resist it,
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(11) text (DIV1)
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3938
and take up armes against it.
and take up arms against it.
cc vvb a-acp n2 p-acp pn31.
(11) text (DIV1)
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3939
You have another passage of the Apostle to this purpose, in Phil. 3. Many (saith he) are the enemies of the crosse of Christ:
You have Another passage of the Apostle to this purpose, in Philip 3. Many (Says he) Are the enemies of the cross of christ:
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(11) text (DIV1)
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3940
but how shall we know them? whose god is their belly, whose glory is their shame; who mind earthly things:
but how shall we know them? whose god is their belly, whose glory is their shame; who mind earthly things:
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(11) text (DIV1)
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3941
and what is the end of these men? whose end is destruction. It is a clear place;
and what is the end of these men? whose end is destruction. It is a clear place;
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(11) text (DIV1)
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3942
suffer not Satan to blind your mindes, my brethren;
suffer not Satan to blind your minds, my brothers;
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(11) text (DIV1)
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3943
if this be the truth of God (as it is most true that it is so) then certainly if any man find his heart guilty of these sinnes, he must know himselfe to be in the state of damnation.
if this be the truth of God (as it is most true that it is so) then Certainly if any man find his heart guilty of these Sins, he must know himself to be in the state of damnation.
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(11) text (DIV1)
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3944
I appeal to any mans heart here present.
I appeal to any men heart Here present.
pns11 vvb p-acp d ng1 n1 av j.
(11) text (DIV1)
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3945
Is not the Word of God holy? Is it not a gracious word? Is it not a heavenly truth? doubtlesse every heart will yeeld to it, that it is a good Word of God.
Is not the Word of God holy? Is it not a gracious word? Is it not a heavenly truth? doubtless every heart will yield to it, that it is a good Word of God.
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(11) text (DIV1)
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3946
There are none so senselesse, I presume, that dare openly professe, that they care not for the Word of God,
There Are none so senseless, I presume, that Dare openly profess, that they care not for the Word of God,
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(11) text (DIV1)
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3947
and that there is not such holinesse, and such goodnesse in it, as is said to be in it.
and that there is not such holiness, and such Goodness in it, as is said to be in it.
cc cst pc-acp vbz xx d n1, cc d n1 p-acp pn31, c-acp vbz vvn pc-acp vbi p-acp pn31.
(11) text (DIV1)
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3948
I dare not think, that there harboureth such a thought scarce in the heart of a man that liveth in the bosome of the Church.
I Dare not think, that there harboureth such a Thought scarce in the heart of a man that lives in the bosom of the Church.
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(11) text (DIV1)
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3949
It is true, my brethren, it is a holy, and a good, and a heavenly Word.
It is true, my brothers, it is a holy, and a good, and a heavenly Word.
pn31 vbz j, po11 n2, pn31 vbz dt j, cc dt j, cc dt j n1.
(11) text (DIV1)
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3950
What then shall we think of that soule, that opposeth this holy and gracious Word? must we not conclude him to be an unholy and gracelesse man? must not he that opposeth this heavenly Word of God, be a hellish man? Certainly it must be a marvailous profane and devillish heart, that must goe against that heavenly truth, whereby the soules of the Saints are converted,
What then shall we think of that soul, that Opposeth this holy and gracious Word? must we not conclude him to be an unholy and graceless man? must not he that Opposeth this heavenly Word of God, be a hellish man? Certainly it must be a marvelous profane and devilish heart, that must go against that heavenly truth, whereby the Souls of the Saints Are converted,
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(11) text (DIV1)
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3951
and brought to heaven, and made capable of the sight of the face of God, who is holinesse it selfe.
and brought to heaven, and made capable of the sighed of the face of God, who is holiness it self.
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(11) text (DIV1)
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3952
Let men therefore be perswaded of this truth, and take this Word home with you.
Let men Therefore be persuaded of this truth, and take this Word home with you.
vvb n2 av vbb vvn pp-f d n1, cc vvb d n1 av-an p-acp pn22.
(11) text (DIV1)
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3953
I doubt not, but there be some in this Congregation, that are yet in their naturall condition, that are not subject to the Law of God, that if you pursue them with the power of the Word, they will turn back and resist it,
I doubt not, but there be Some in this Congregation, that Are yet in their natural condition, that Are not Subject to the Law of God, that if you pursue them with the power of the Word, they will turn back and resist it,
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(11) text (DIV1)
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3954
and gainsay it, such swine as our Saviour speakes of, that when Pearles are thrown before them, will turn back and flie in the faces of those that dispence them, and all to rend them.
and gainsay it, such Swine as our Saviour speaks of, that when Pearls Are thrown before them, will turn back and fly in the faces of those that dispense them, and all to rend them.
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(11) text (DIV1)
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Consider of it, if thy heart therefore, when the Word of God commeth directly and powerfully home to thee,
Consider of it, if thy heart Therefore, when the Word of God comes directly and powerfully home to thee,
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and laves hold upon thy conscience, and telleth thee, these and these sinnes thou hast committed, such and such hypocrisies were in thy duties and performances, such wayes of holinesse and precisenesse thou must walk in,
and laves hold upon thy conscience, and Telleth thee, these and these Sins thou hast committed, such and such Hypocrisies were in thy duties and performances, such ways of holiness and preciseness thou must walk in,
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and such courses of sinne you must forsake, if, I say, thy heart gainsay this truth,
and such courses of sin you must forsake, if, I say, thy heart gainsay this truth,
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and thou art carryed violently against the Word. Alas poor soule!
and thou art carried violently against the Word. Alas poor soul!
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3959
think of it, content not your hearts with your conditions, but confesse it, confesse thou hast a graceless and naughty heart, this is the next way to be a Christian.
think of it, content not your hearts with your conditions, but confess it, confess thou hast a graceless and naughty heart, this is the next Way to be a Christian.
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It is a speciall ornament of a Christian man, to be contented to be checked by the Word of God, labour therefore to yeeld to the truth when it is revealed.
It is a special ornament of a Christian man, to be contented to be checked by the Word of God, labour Therefore to yield to the truth when it is revealed.
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3961
And this is the first Use, a word of Examination. The second is a word of Exhortation, and so I will conclude.
And this is the First Use, a word of Examination. The second is a word of Exhortation, and so I will conclude.
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3962
We are all to be exhorted in the name of the Lord Jesus Christ, to take notice of this evill that is in our hearts.
We Are all to be exhorted in the name of the Lord jesus christ, to take notice of this evil that is in our hearts.
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I say, all of us, for howsoever wicked men doe professedly oppose the truth of God,
I say, all of us, for howsoever wicked men do professedly oppose the truth of God,
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and his Word in the faithfull ministry thereof, yet the Saints of God themselves, so farre as they are flesh, have resistances in them;
and his Word in the faithful Ministry thereof, yet the Saints of God themselves, so Far as they Are Flesh, have resistances in them;
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3965
but with this difference, a godly man when he perceiveth his heart stubborn and rebellious against God in his Word, he yet notwithstanding joyneth and sideth with the Word,
but with this difference, a godly man when he perceives his heart stubborn and rebellious against God in his Word, he yet notwithstanding Joineth and sideth with the Word,
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3966
and laboureth to oppose that corruption of the flesh; so it was with Saint Paul in the place before named.
and Laboureth to oppose that corruption of the Flesh; so it was with Saint Paul in the place before nam.
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3967
A child of God that hath a holy disposition wrought in him by the Spirit of God,
A child of God that hath a holy disposition wrought in him by the Spirit of God,
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3968
when he seeth his heart unwilling to yeeld to Christ and his Word, he cryeth shame upon himselfe, that after so much hearing,
when he sees his heart unwilling to yield to christ and his Word, he Cries shame upon himself, that After so much hearing,
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3969
so many mercies received, so many gracious promises revealed to him, the good Word of God so often laid home to his conscience, that his heart should yet remain in any measure rebellious against God;
so many Mercies received, so many gracious promises revealed to him, the good Word of God so often laid home to his conscience, that his heart should yet remain in any measure rebellious against God;
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(11) text (DIV1)
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3970
and therefore he resteth not in this condition, but takes up armes against this rebellion of heart,
and Therefore he rests not in this condition, but Takes up arms against this rebellion of heart,
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(11) text (DIV1)
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3971
as well as against any corruption else whatsoever. This, I say, is the disposition of a gracious heart.
as well as against any corruption Else whatsoever. This, I say, is the disposition of a gracious heart.
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3972
But with a wicked man it is clean contrary.
But with a wicked man it is clean contrary.
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3973
So then I say, though it concerneth all naturall men in a speciall manner, to suffer this word of exhortation,
So then I say, though it concerns all natural men in a special manner, to suffer this word of exhortation,
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3974
but seeing every man, even the Saints of God themselves, so farre as there is corruption in them, have in them this rebellion of nature, it is therefore an exhortation to all to be perswaded,
but seeing every man, even the Saints of God themselves, so Far as there is corruption in them, have in them this rebellion of nature, it is Therefore an exhortation to all to be persuaded,
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3975
if we tender our own good and comforts, not to content our selves to be bare hearers, to injoy the means of grace,
if we tender our own good and comforts, not to content our selves to be bore hearers, to enjoy the means of grace,
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(11) text (DIV1)
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3976
and to live under the powerfull preaching of the Gospel, but to labour to bring our hearts to yeeld and submit to the truths revealed,
and to live under the powerful preaching of the Gospel, but to labour to bring our hearts to yield and submit to the truths revealed,
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(11) text (DIV1)
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3977
and to give way to the Word of God, to be contented to be governed by the good Word of God.
and to give Way to the Word of God, to be contented to be governed by the good Word of God.
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(11) text (DIV1)
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3978
It is better never to have known the Word of God, then to have it made known,
It is better never to have known the Word of God, then to have it made known,
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(11) text (DIV1)
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3979
and to gainsay, and stand out against it.
and to gainsay, and stand out against it.
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(11) text (DIV1)
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3980
Let us therefore be carefull to subject our selves, and to take up the yoke of the Lord, to give way to every truth revealed, being willing and contented to yeeld to whatsoever the Word of God shall make known,
Let us Therefore be careful to Subject our selves, and to take up the yoke of the Lord, to give Way to every truth revealed, being willing and contented to yield to whatsoever the Word of God shall make known,
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(11) text (DIV1)
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3981
whether it declare what is amisse, to take that away, or whether it revealeth what is to be done, to practise that.
whither it declare what is amiss, to take that away, or whither it Revealeth what is to be done, to practise that.
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(11) text (DIV1)
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3982
This is a blessed frame and disposition of spirit, and by this we shall come to have comfort and benefit by all our hearing;
This is a blessed frame and disposition of Spirit, and by this we shall come to have Comfort and benefit by all our hearing;
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(11) text (DIV1)
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3983
this is the onely way to get that good, that God intendeth in all those helpes and means that he hath appointed in his Church.
this is the only Way to get that good, that God intends in all those helps and means that he hath appointed in his Church.
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3984
It is the commendation of Josiah, that his heart melted at the hearing of the Law read, 2 Kings 22.19.
It is the commendation of Josiah, that his heart melted At the hearing of the Law read, 2 Kings 22.19.
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3985
And I know not a greater ornament to a Christian, then to have such a heart;
And I know not a greater ornament to a Christian, then to have such a heart;
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3986
that look as it is with soft things, they will take any impression that is put upon them, whatsoever the stamp or seale setteth upon them they will take it, print for print, be it of what nature or kind soever;
that look as it is with soft things, they will take any impression that is put upon them, whatsoever the stamp or seal sets upon them they will take it, print for print, be it of what nature or kind soever;
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(11) text (DIV1)
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3987
such ought to be the temper of every soule, to have a tender yeelding, melting heart, to be of a pliable, teachable disposition, to give way to whatever is made known out of the Word.
such ought to be the temper of every soul, to have a tender yielding, melting heart, to be of a pliable, teachable disposition, to give Way to whatever is made known out of the Word.
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3988
I beseech you therefore take this home to your soules, and suffer the words of exhortation, let the Word of God take place in your hearts;
I beseech you Therefore take this home to your Souls, and suffer the words of exhortation, let the Word of God take place in your hearts;
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(11) text (DIV1)
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3989
I would have every Christian soule to look up to heaven when he commeth into the Congregation,
I would have every Christian soul to look up to heaven when he comes into the Congregation,
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(11) text (DIV1)
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3990
and to say, speak Lord, thy servant is desirous to hear, and contented to hear and obey whatsoever thou shalt in this Sermon make known to me.
and to say, speak Lord, thy servant is desirous to hear, and contented to hear and obey whatsoever thou shalt in this Sermon make known to me.
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3991
And if the Lord will have any thing, give it him, if he exact any thing from thee, yeeld to him. This is a melting heart.
And if the Lord will have any thing, give it him, if he exact any thing from thee, yield to him. This is a melting heart.
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3992
But you will say to me (I will conclude in a word or two) How shall a man come to bow his neck,
But you will say to me (I will conclude in a word or two) How shall a man come to bow his neck,
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3993
and take up the yoke of Christ? Here is all the labour, my brethren, and if we could once obtain this, the businesse would be done.
and take up the yoke of christ? Here is all the labour, my brothers, and if we could once obtain this, the business would be done.
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3994
God is not lesse mercifull then he was, the Word is not lesse powerfull then it was;
God is not less merciful then he was, the Word is not less powerful then it was;
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3995
but these hearts of ours are stubborn and loth to yeeld to the truth. Labour therefore for this, and have all.
but these hearts of ours Are stubborn and loath to yield to the truth. Labour Therefore for this, and have all.
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3996
But what course shall we take to compasse this? In a word, the means that I would suggest for the present are these.
But what course shall we take to compass this? In a word, the means that I would suggest for the present Are these.
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3997
First, labour to work upon thy own soul a kind of reasonable contentednesse, to part with that beloved corruption that lieth in thy bosome.
First, labour to work upon thy own soul a kind of reasonable contentedness, to part with that Beloved corruption that lies in thy bosom.
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3998
I doe not say thou canst doe it, but I say labour to bring thy heart to a reasonable kind of contentednesse this way.
I do not say thou Canst do it, but I say labour to bring thy heart to a reasonable kind of contentedness this Way.
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(11) text (DIV1)
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3999
For my brethren, here is all the quarrell between you and the Minister of God, it all lyeth here, the Lord saith, thou must forsake thy sins,
For my brothers, Here is all the quarrel between you and the Minister of God, it all lies Here, the Lord Says, thou must forsake thy Sins,
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4000
or else I must damn thy soul.
or Else I must damn thy soul.
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4001
For we come for souls when we come to preach, we doe not come here onely to spend an hour,
For we come for Souls when we come to preach, we do not come Here only to spend an hour,
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4002
and so an end of the matter:
and so an end of the matter:
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4003
No, but we see a poor company of creatures in the Congregation, and we know that many among them are yet hardned and blinded,
No, but we see a poor company of creatures in the Congregation, and we know that many among them Are yet hardened and blinded,
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(11) text (DIV1)
477
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4004
and going headlong to perdition, it is now our labour and care to prevent your ruine,
and going headlong to perdition, it is now our labour and care to prevent your ruin,
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(11) text (DIV1)
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Page 240
4005
and therefore many a prayer we put up, and many a tear we shed on your behalf.
and Therefore many a prayer we put up, and many a tear we shed on your behalf.
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(11) text (DIV1)
477
Page 240
4006
Oh suffer your Minister therefore, because he desireth and studieth your good, he sees you walking in a way in which you must needs perish,
O suffer your Minister Therefore, Because he Desires and studieth your good, he sees you walking in a Way in which you must needs perish,
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(11) text (DIV1)
477
Page 240
4007
and therefore he draweth the sword of the word of God against you; Oh stoop to the word of God revealed.
and Therefore he draws the sword of the word of God against you; O stoop to the word of God revealed.
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(11) text (DIV1)
477
Page 240
4008
Here now I say is all the quarrell, the Minister saith, you must leave your sins, the soul saith, I will not, I will have those fins,
Here now I say is all the quarrel, the Minister Says, you must leave your Sins, the soul Says, I will not, I will have those fins,
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(11) text (DIV1)
477
Page 240
4009
and I will practise those courses, and therefore thou stomackst the Minister, and thy heart works against the Word of God.
and I will practise those courses, and Therefore thou stomackst the Minister, and thy heart works against the Word of God.
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(11) text (DIV1)
477
Page 240
4010
Alas, Why doe you contend against him, and murmure against him, we seek not our selves but you,
Alas, Why do you contend against him, and murmur against him, we seek not our selves but you,
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(11) text (DIV1)
477
Page 240
4011
nor doe we aim at our own ends, but at the salvation of your precious souls,
nor do we aim At our own ends, but At the salvation of your precious Souls,
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(11) text (DIV1)
477
Page 240
4012
and notwithstanding all your oppositions, here is the comfort of a Minister, that one converted soul is better then a whole world,
and notwithstanding all your oppositions, Here is the Comfort of a Minister, that one converted soul is better then a Whole world,
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(11) text (DIV1)
477
Page 241
4013
therefore well may he sweat his heart for it, whatsoever you say.
Therefore well may he sweat his heart for it, whatsoever you say.
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(11) text (DIV1)
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4014
But I say, if the Minister labour thus with God, and with thee for thy souls good,
But I say, if the Minister labour thus with God, and with thee for thy Souls good,
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(11) text (DIV1)
477
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4015
why is all this controversie? Why dost thou not labour with thy heart to part with thy sins? It is the desire of the Minister, that it may go well with you, and yours for ever;
why is all this controversy? Why dost thou not labour with thy heart to part with thy Sins? It is the desire of the Minister, that it may go well with you, and yours for ever;
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(11) text (DIV1)
477
Page 241
4016
Is not this reasonable? Oh, take notice what Traitors there are in your bosomes, that perswade you to the contrary, begin to think with thy self, of thy own folly, say with thy self, Lord, What a beast am I:
Is not this reasonable? O, take notice what Traitors there Are in your bosoms, that persuade you to the contrary, begin to think with thy self, of thy own folly, say with thy self, Lord, What a beast am I:
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(11) text (DIV1)
477
Page 241
4017
Is not the truth that is revealed to me a plain truth, is it not the truth of God? Is it not for my good to yeeld unto it? Doe not I see the heart of the Minister earnest to save me? what doth he say,
Is not the truth that is revealed to me a plain truth, is it not the truth of God? Is it not for my good to yield unto it? Do not I see the heart of the Minister earnest to save me? what does he say,
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(11) text (DIV1)
477
Page 241
4018
but that which is profitable for my soul? What is the reason that I stoop not to this so reasonable a thing,
but that which is profitable for my soul? What is the reason that I stoop not to this so reasonable a thing,
cc-acp cst r-crq vbz j p-acp po11 n1? q-crq vbz dt n1 cst pns11 vvb xx p-acp d av j dt n1,
(11) text (DIV1)
477
Page 241
4019
why come not I under the power of this word, and submit to the government thereof? Oh my corruptions say it is unreasonable, what (doe they say) wilt thou suffer thy sin which thou hast loved,
why come not I under the power of this word, and submit to the government thereof? O my corruptions say it is unreasonable, what (doe they say) wilt thou suffer thy since which thou hast loved,
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(11) text (DIV1)
477
Page 241
4020
and dallyed withall so long, thy sin that hath been of such ancient acquaintance with thee,
and dallied withal so long, thy since that hath been of such ancient acquaintance with thee,
cc vvd av av av-j, po21 n1 cst vhz vbn pp-f d j n1 p-acp pno21,
(11) text (DIV1)
477
Page 241
4021
and yeelded thee so much pleasure and profit:
and yielded thee so much pleasure and profit:
cc vvd pno21 av d n1 cc n1:
(11) text (DIV1)
477
Page 241
4022
Wilt thou suffer the Word now to pluck it away from thee? My brethren, labour now to lay strong hands upon the Traitor,
Wilt thou suffer the Word now to pluck it away from thee? My brothers, labour now to lay strong hands upon the Traitor,
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(11) text (DIV1)
477
Page 241
4023
and to grapple with that bosome-corruption, and work thy soul to a contentednesse to part with it.
and to grapple with that bosome-corruption, and work thy soul to a contentedness to part with it.
cc pc-acp vvi p-acp d n1, cc vvb po21 n1 p-acp dt n1 pc-acp vvi p-acp pn31.
(11) text (DIV1)
477
Page 241
4024
And to bring thy heart to this contentedness (for all the quarrell is ended if this be done) you must professedly come to this Point,
And to bring thy heart to this contentedness (for all the quarrel is ended if this be done) you must professedly come to this Point,
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(11) text (DIV1)
478
Page 241
4025
whether it be better to lose an eie, or a tooth, or a limb, and go to heaven lame or blind,
whither it be better to loose an eye, or a tooth, or a limb, and go to heaven lame or blind,
cs pn31 vbb j pc-acp vvi dt n1, cc dt n1, cc dt n1, cc vvi p-acp n1 j cc j,
(11) text (DIV1)
478
Page 241
4026
or to retain these, and go to hell, and lose your soule for ever.
or to retain these, and go to hell, and loose your soul for ever.
cc pc-acp vvi d, cc vvi p-acp n1, cc vvb po22 n1 c-acp av.
(11) text (DIV1)
478
Page 241
4027
Bring I say thy soul to a secrious consideration of this truth, either I must lose my sin or my soul, there is no third thing to be done, howsoever carnall reason may suggest other matters,
Bring I say thy soul to a secrious consideration of this truth, either I must loose my since or my soul, there is not third thing to be done, howsoever carnal reason may suggest other matters,
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(11) text (DIV1)
478
Page 241
4028
yet it must come all to this at last:
yet it must come all to this At last:
av pn31 vmb vvi d p-acp d p-acp ord:
(11) text (DIV1)
478
Page 241
4029
Therefore thinke of it seriously, and tell your souls this in secret, if sin be had, condemnation must be entertained by me also, chuse now which you would have.
Therefore think of it seriously, and tell your Souls this in secret, if since be had, condemnation must be entertained by me also, choose now which you would have.
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(11) text (DIV1)
478
Page 241
4030
Every man by nature hath this principle in him to desire to sleep in a whole skin;
Every man by nature hath this principle in him to desire to sleep in a Whole skin;
np1 n1 p-acp n1 vhz d n1 p-acp pno31 p-acp vvb pc-acp vvi p-acp dt j-jn n1;
(11) text (DIV1)
478
Page 242
4031
and therefore we shall observe men in times of horrour of conscience, the soule is content,
and Therefore we shall observe men in times of horror of conscience, the soul is content,
cc av pns12 vmb vvi n2 p-acp n2 pp-f n1 pp-f n1, dt n1 vbz j,
(11) text (DIV1)
478
Page 242
4032
for its own safety, to fling off all for a while.
for its own safety, to fling off all for a while.
c-acp po31 d n1, pc-acp vvi a-acp d c-acp dt n1.
(11) text (DIV1)
478
Page 242
4033
Bring thy heart to it now, and labour to keep it close to this point, either to renounce Christ or sinne.
Bring thy heart to it now, and labour to keep it close to this point, either to renounce christ or sin.
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(11) text (DIV1)
478
Page 242
4034
Look as it is with a man that hath a gangrean in his hand or leg, or some other venemous disease:
Look as it is with a man that hath a Gangrene in his hand or leg, or Some other venomous disease:
vvb p-acp pn31 vbz p-acp dt n1 cst vhz dt j p-acp po31 n1 cc n1, cc d j-jn j n1:
(11) text (DIV1)
479
Page 242
4035
when a man comes to him and he asketh his counsell, and he tels him, that the nature of the disease is such, that the part must be cut off,
when a man comes to him and he asks his counsel, and he tells him, that the nature of the disease is such, that the part must be Cut off,
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(11) text (DIV1)
479
Page 242
4036
or else all will be infected, this he likes not perhaps, but yet this is not enough to work in him a resolution of being dismembred,
or Else all will be infected, this he likes not perhaps, but yet this is not enough to work in him a resolution of being dismembered,
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(11) text (DIV1)
479
Page 242
4037
and therefore he sendeth for another, and another. But at last one commeth and telleth him plainly, either you must lose your hand,
and Therefore he sends for Another, and Another. But At last one comes and Telleth him plainly, either you must loose your hand,
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(11) text (DIV1)
479
Page 242
4038
or your life, oh then the heart is brought to this, rather take my hand than my life.
or your life, o then the heart is brought to this, rather take my hand than my life.
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(11) text (DIV1)
479
Page 242
4039
So it is here, bring thy heart to this therefore, either leave all profanenesse, leave all contemning of God,
So it is Here, bring thy heart to this Therefore, either leave all profaneness, leave all contemning of God,
av pn31 vbz av, vvb po21 n1 p-acp d av, d vvb d n1, vvb d vvg pp-f np1,
(11) text (DIV1)
479
Page 242
4040
and love of the world, or leave salvation, either your life, or your lust must goe, your sin, or your eternall happinesse.
and love of the world, or leave salvation, either your life, or your lust must go, your since, or your Eternal happiness.
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(11) text (DIV1)
479
Page 242
4041
Work this upon your soules every time you come to hear the Word.
Work this upon your Souls every time you come to hear the Word.
n1 d p-acp po22 n2 d n1 pn22 vvb pc-acp vvi dt n1.
(11) text (DIV1)
479
Page 242
4042
The second thing for a man to doe, that he may come to give way to the Word of God,
The second thing for a man to do, that he may come to give Way to the Word of God,
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(11) text (DIV1)
480
Page 242
4043
and have a teachable soule, is this.
and have a teachable soul, is this.
cc vhb dt j n1, vbz d.
(11) text (DIV1)
480
Page 242
4044
Take heed of admitting any carnall reasonings against the truth revealed, and the plain Word of God openly manifested to you:
Take heed of admitting any carnal reasonings against the truth revealed, and the plain Word of God openly manifested to you:
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(11) text (DIV1)
480
Page 242
4045
no carnall shifts and evasions for the soul will be thereby cozened.
no carnal shifts and evasions for the soul will be thereby cozened.
uh-dx j n2 cc n2 p-acp dt n1 vmb vbi av vvn.
(11) text (DIV1)
480
Page 242
4046
In Exod. 7. you shall see there, Moses commeth to work upon the heart of Pharaoh, and to perswade him to let Isruel goe,
In Exod 7. you shall see there, Moses comes to work upon the heart of Pharaoh, and to persuade him to let Israel go,
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(11) text (DIV1)
480
Page 242
4047
and to work the more effectually upon him, he doth some miracles, when Pharaoh saw this, he sent for the Magicians to doe the like,
and to work the more effectually upon him, he does Some Miracles, when Pharaoh saw this, he sent for the Magicians to do the like,
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(11) text (DIV1)
480
Page 242
4048
and they did, tis true, Moses Rod eat up their Rods, but in the mean time, Pharaohs heart was hardened.
and they did, this true, Moses Rod eat up their Rods, but in the mean time, Pharaohs heart was hardened.
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(11) text (DIV1)
480
Page 242
4049
The thing is this, my brethren, what Moses said to Pharaoh, the Lord saith to every soule, let thy soule goe that it may serve me, let thy heart yeeld obedience to me, that thou mayest be blessed for ever, there is no remedy, this must be done, thou must be humbled for thy sinne and forsake it, or else destruction on followeth.
The thing is this, my brothers, what Moses said to Pharaoh, the Lord Says to every soul, let thy soul go that it may serve me, let thy heart yield Obedience to me, that thou Mayest be blessed for ever, there is no remedy, this must be done, thou must be humbled for thy sin and forsake it, or Else destruction on follows.
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(11) text (DIV1)
480
Page 242
4050
This is the charge which God sendeth by every faithfull Minister:
This is the charge which God sends by every faithful Minister:
d vbz dt n1 r-crq np1 vvz p-acp d j n1:
(11) text (DIV1)
480
Page 243
4051
if now a man send for some carnall reason (which is as the Magitians to Pharaoh ) and that suggests, what needeth all this adoe? what needeth all this nicenesse and precisenesse, is not God mercifull? and shall a man look to be saved for his works? why did Christ die,
if now a man send for Some carnal reason (which is as the Magicians to Pharaoh) and that suggests, what needs all this ado? what needs all this niceness and preciseness, is not God merciful? and shall a man look to be saved for his works? why did christ die,
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(11) text (DIV1)
480
Page 243
4052
if salvation were not for sinners? Oh, my brethren, this will undoe you, these are the delusions of Satan,
if salvation were not for Sinners? O, my brothers, this will undo you, these Are the delusions of Satan,
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(11) text (DIV1)
480
Page 243
4053
and meer carnall imaginations, and so the soule forsakes that repentance that God requireth, and gainsayes that good Word which God hath revealed.
and mere carnal Imaginations, and so the soul forsakes that Repentance that God requires, and gainsays that good Word which God hath revealed.
cc j j n2, cc av dt n1 vvz d n1 cst np1 vvz, cc vvz d j n1 r-crq np1 vhz vvn.
(11) text (DIV1)
480
Page 243
4054
Your onely course now, my brethren, is to admit of no carnall reasonings, when the Word of God is plainly and powerfully discovered,
Your only course now, my brothers, is to admit of no carnal reasonings, when the Word of God is plainly and powerfully discovered,
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(11) text (DIV1)
481
Page 243
4055
when you see a miraculous hand of God in making known your hidden and secret sinnes,
when you see a miraculous hand of God in making known your hidden and secret Sins,
c-crq pn22 vvb dt j n1 pp-f np1 p-acp vvg vvn po22 j-vvn cc j-jn n2,
(11) text (DIV1)
481
Page 243
4056
and laying open your estates, when God discovereth your sinnes in their own fearfull and ugly shape;
and laying open your estates, when God Discovereth your Sins in their own fearful and ugly shape;
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(11) text (DIV1)
481
Page 243
4057
will you yeeld to fleshly imaginations, to think, alas, every thing is not Gospel that the Minister speakes, many wise men,
will you yield to fleshly Imaginations, to think, alas, every thing is not Gospel that the Minister speaks, many wise men,
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(11) text (DIV1)
481
Page 243
4058
and great Schollars, and Ministers too here are, that say the quite contrary. This is to hinder the power and efficacy of the Word of God.
and great Scholars, and Ministers too Here Are, that say the quite contrary. This is to hinder the power and efficacy of the Word of God.
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(11) text (DIV1)
481
Page 243
4059
Admit therefore of no carnall counsell, send for no Magitians, when the Lords command is evident and plain, heare nothing against the Word of God,
Admit Therefore of no carnal counsel, send for no Magicians, when the lords command is evident and plain, hear nothing against the Word of God,
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(11) text (DIV1)
481
Page 243
4060
but yeeld and captivate your minds to the truths revealed.
but yield and captivate your minds to the truths revealed.
cc-acp vvb cc vvi po22 n2 p-acp dt n2 vvn.
(11) text (DIV1)
481
Page 243
4061
The third Argument that will bring the heart to stoop to the Word of God, it is this, to consider the excellency and soveraign superiority of the Commandment of God.
The third Argument that will bring the heart to stoop to the Word of God, it is this, to Consider the excellency and sovereign superiority of the Commandment of God.
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(11) text (DIV1)
482
Page 243
4062
My brethren, it is in vain to dally with the Word of God, you must know it is his Word, the Scepter of his Kingdome, that Word by which you must be judged, that Word which shall stand,
My brothers, it is in vain to dally with the Word of God, you must know it is his Word, the Sceptre of his Kingdom, that Word by which you must be judged, that Word which shall stand,
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(11) text (DIV1)
483
Page 243
4063
though heaven and earth change and come to nothing, that which shall be made good upon all men, either to their salvation or damnation,
though heaven and earth change and come to nothing, that which shall be made good upon all men, either to their salvation or damnation,
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(11) text (DIV1)
483
Page 243
4064
Therefore be convinced of the majesty and authority of the Word of God.
Therefore be convinced of the majesty and Authority of the Word of God.
av vbi vvn pp-f dt n1 cc n1 pp-f dt n1 pp-f np1.
(11) text (DIV1)
483
Page 243
4065
Doe not think that all the businesse is when you come here, onely to hear a man speak an houre, and so have done.
Do not think that all the business is when you come Here, only to hear a man speak an hour, and so have done.
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(11) text (DIV1)
483
Page 243
4066
No, that which you hear is the Word of God, and that Word that is now revealed, it must rule you either here, to bring your soules to a subjection thereunto,
No, that which you hear is the Word of God, and that Word that is now revealed, it must Rule you either Here, to bring your Souls to a subjection thereunto,
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(11) text (DIV1)
483
Page 244
4067
or else to domineer over you, then when you cannot gainsay it.
or Else to domineer over you, then when you cannot gainsay it.
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(11) text (DIV1)
483
Page 244
4068
Many are the shiftings and turnings that are in the heart of wicked men, to put off the force and vertue of the Word of God;
Many Are the shiftings and turnings that Are in the heart of wicked men, to put off the force and virtue of the Word of God;
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(11) text (DIV1)
484
Page 244
4069
alas, say they, these words are but wind, and they break no bones, and so men scoffe at the threatnings of God.
alas, say they, these words Are but wind, and they break no bones, and so men scoff At the threatenings of God.
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(11) text (DIV1)
484
Page 244
4070
Oh take heed of this, and know (and let your hearts be a wed with it) howsoever it is true, you may gainsay the commands of the Word,
O take heed of this, and know (and let your hearts be a wed with it) howsoever it is true, you may gainsay the commands of the Word,
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(11) text (DIV1)
484
Page 244
4071
yet you shall never be able to flie the curse of the Word.
yet you shall never be able to fly the curse of the Word.
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(11) text (DIV1)
484
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4072
A Minister may speak from God to you, and labour with God for you, and all may be cast aside,
A Minister may speak from God to you, and labour with God for you, and all may be cast aside,
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(11) text (DIV1)
484
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4073
but the Word it self remaineth, and will have its effect one way or other, and that which you now reject, shall have dominion over you.
but the Word it self remains, and will have its Effect one Way or other, and that which you now reject, shall have dominion over you.
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(11) text (DIV1)
484
Page 244
4074
Alas, my brethren, the Word we preach it is not our own, it is the Word of God, of the God of Heaven,
Alas, my brothers, the Word we preach it is not our own, it is the Word of God, of the God of Heaven,
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(11) text (DIV1)
484
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4075
and know this, that that which will not now be obeyed in the precepts of it, will hereafter be found in the curse of it.
and know this, that that which will not now be obeyed in the Precepts of it, will hereafter be found in the curse of it.
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I would fain hear the sinner that now takes up arms against God and his truth, that makes nothing of the Commands he hears,
I would fain hear the sinner that now Takes up arms against God and his truth, that makes nothing of the Commands he hears,
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and in effect sayes, that he will not obey them, I would faine have such a one consider, what he will say at the fearfull day of Judgement.
and in Effect Says, that he will not obey them, I would feign have such a one Consider, what he will say At the fearful day of Judgement.
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Now God bids thee repent, and beleeve, and obey the Gospel, and thou wilt not:
Now God bids thee Repent, and believe, and obey the Gospel, and thou wilt not:
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the Lord then shall say to thee, depart from me into everlasting fire, I would faine hear a sinner say, Lord, I will not goe down to hell,
the Lord then shall say to thee, depart from me into everlasting fire, I would feign hear a sinner say, Lord, I will not go down to hell,
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and be in that pit for ever.
and be in that pit for ever.
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My brethren, you are too weak to strive with the Lord, his word may now be gainsaid,
My brothers, you Are too weak to strive with the Lord, his word may now be gainsaid,
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but then the Lord shall say, by this Word that thou hast disobeyed thou shalt be condemned,
but then the Lord shall say, by this Word that thou hast disobeyed thou shalt be condemned,
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and that Word shall send thee down to the pit, when there will be found no resistance.
and that Word shall send thee down to the pit, when there will be found no resistance.
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Therefore I beseech you be perswaded, rather chuse the good, that your soules may live,
Therefore I beseech you be persuaded, rather choose the good, that your Souls may live,
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and know who you have to deal withall, it is the voyce of God that speakes to you, that voyce that shook heaven and earth once, and will doe it again.
and know who you have to deal withal, it is the voice of God that speaks to you, that voice that shook heaven and earth once, and will do it again.
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Therefore let every soule be a wed at the mighty word of God, that being framed according to the rules of it now, you may be blessed for ever by it.
Therefore let every soul be a wed At the mighty word of God, that being framed according to the rules of it now, you may be blessed for ever by it.
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Fourthly and lastly, Work thou when God works, and move thou when God moveth.
Fourthly and lastly, Work thou when God works, and move thou when God moves.
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There is a time when the Spirit of God moves upon the hearts of men in the hearing of the word,
There is a time when the Spirit of God moves upon the hearts of men in the hearing of the word,
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when God leaveth some impression behind him at a Sermon, that a man may say, me thought this day I was almost perswaded, the thought it was reason that the Minister spoke.
when God Leaveth Some impression behind him At a Sermon, that a man may say, me Thought this day I was almost persuaded, the Thought it was reason that the Minister spoke.
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On work now when God works, take that Word home with thee, and go aside,
On work now when God works, take that Word home with thee, and go aside,
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and lift up thy hands to heaven, and beseech the Lord to blesse that good word,
and lift up thy hands to heaven, and beseech the Lord to bless that good word,
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now that the heart hath been stirred, and in some measure perswaded, now intreat the Lord buckle and bow they soul in perfect obedience to his Majestie.
now that the heart hath been stirred, and in Some measure persuaded, now entreat the Lord buckle and bow they soul in perfect Obedience to his Majesty.
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Thinke well of this counsell my brethren.
Think well of this counsel my brothers.
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There is never a wicked man in the world, that slights the power of the word now,
There is never a wicked man in the world, that slights the power of the word now,
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but he shall be terrified under it, and feel the power of it whether he will or no.
but he shall be terrified under it, and feel the power of it whither he will or no.
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If God therefore be pleased to stir up any thought in thee of this kinde, doe not put it out of thy heart by going about other businesse,
If God Therefore be pleased to stir up any Thought in thee of this kind, do not put it out of thy heart by going about other business,
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or into wicked company, no, take home that stroke of God, make it worke more effectually upon thee, converse with that word every night,
or into wicked company, no, take home that stroke of God, make it work more effectually upon thee, converse with that word every night,
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and labour to bring thy heart to be affected with it still more and more. This is the next way to be sure to work when God works.
and labour to bring thy heart to be affected with it still more and more. This is the next Way to be sure to work when God works.
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The Devill stealeth terror out of the hearts of men, it should be our course therefore, that what ever powerfull work God works in any of us in any measure, that thou art almost a Christian,
The devil steals terror out of the hearts of men, it should be our course Therefore, that what ever powerful work God works in any of us in any measure, that thou art almost a Christian,
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as Agrippa, make one step further, joyn with God, go home and intreat the Lord to set it deeper upon thy soul, that thou mayest not onely be almost good,
as Agrippa, make one step further, join with God, go home and entreat the Lord to Set it Deeper upon thy soul, that thou Mayest not only be almost good,
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but altogether good, and be ever constant in this course. FINIS.
but altogether good, and be ever constant in this course. FINIS.
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