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Christ's Prayer, The Saints Support.
Christ's Prayer, The Saints Support.
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Text. 17 Iohn 15. I pray not that thou shouldest take them out of the World;Text. 17 John 15. I pray not that thou Shouldst take them out of the World;
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But that thou shouldest keep them from the evil.
But that thou Shouldst keep them from the evil.
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THis chapter contains in it the last, and most solemn prayer (which we finde on Record) that ever Christ made in the world, with, and for his Disciples;
THis chapter contains in it the last, and most solemn prayer (which we find on Record) that ever christ made in the world, with, and for his Disciples;
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when he was to remove his person from them, even then he would leave a prayer behinde him, the greatest Legacy that he could bequeath unto them.
when he was to remove his person from them, even then he would leave a prayer behind him, the greatest Legacy that he could Bequeath unto them.
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This whole 17 chapter from the begining to the end, is made up only of Christ's Prayer unto his Father.
This Whole 17 chapter from the beginning to the end, is made up only of Christ's Prayer unto his Father.
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And in this so sollemn a Prayer, and the last Prayer that Christ made with his Disciples:
And in this so solemn a Prayer, and the last Prayer that christ made with his Disciples:
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There are four things observable. 1. The time when he made this Prayer. 2. The Gesture he used. 3. The Manner how he prayed. 4. The Matter for what he prayed.
There Are four things observable. 1. The time when he made this Prayer. 2. The Gesture he used. 3. The Manner how he prayed. 4. The Matter for what he prayed.
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The time when he made this Prayer, is set down two wayes. 1 It was immediately after he had preached a publique Sermon v. 1. Hence observe:
The time when he made this Prayer, is Set down two ways. 1 It was immediately After he had preached a public Sermon v. 1. Hence observe:
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That it is warrantable, and commendable for Ministers to pray after their preaching. That it is warrantable, and commendable for Ministers to pray After their preaching.
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This I name the rather, because in this age, there are a generacion of men, who judge otherwise. This I name the rather, Because in this age, there Are a generation of men, who judge otherwise.
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But it is here set down to be the practise of Jesus Christ himself, so to do;
But it is Here Set down to be the practice of jesus christ himself, so to do;
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after he had preached, he lifted up his eyes to heaven, and prayed.
After he had preached, he lifted up his eyes to heaven, and prayed.
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And it is Luthers note, That a good prayer ought for to follow a good Sermon.
And it is Luthers note, That a good prayer ought for to follow a good Sermon.
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And here by the way take notice, that ye that attend upon the ministry of the Gospel must like wise go to God in prayer, And Here by the Way take notice, that you that attend upon the Ministry of the Gospel must like wise go to God in prayer,
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after ye have heard his Word: when we have done preaching, then you must begin your praying.
After you have herd his Word: when we have done preaching, then you must begin your praying.
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It is a good observacion of holy Greenham, I am perswaded that one great reason why there is so little good done by all our preaching, is, Greenhā.
It is a good observation of holy Greenham, I am persuaded that one great reason why there is so little good done by all our preaching, is, Greenhan.
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because though there is much preaching in the pulpit, yet there is little or no praying in the Closet. Because though there is much preaching in the pulpit, yet there is little or no praying in the Closet.
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The other Circumstance of time when Christ made this sollemn, and affectionate prayer, is this, It was the day before he was to die,
The other Circumstance of time when christ made this solemn, and affectionate prayer, is this, It was the day before he was to die,
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for assoon as he had done this prayer Iudas came with a band of men to betray him. chap. 18. v. 1, 2. hence observe from Christ's example:
for As soon as he had done this prayer Iudas Come with a band of men to betray him. chap. 18. v. 1, 2. hence observe from Christ's Exampl:
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That Christians should then have most holy, 2 Observacion. and ardent affections in their brests, when they are even leaving of this World.
That Christians should then have most holy, 2 Observation. and Ardent affections in their breasts, when they Are even leaving of this World.
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Iesus Christ prayed well at all times, but he prayed most affectionately, a little before he was to die.
Iesus christ prayed well At all times, but he prayed most affectionately, a little before he was to die.
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That passage is observable, 22 Luke 44. And being in an agony be prayed the more earnestly, That passage is observable, 22 Lycia 44. And being in an agony be prayed the more earnestly,
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and his sweat was as it were great drops of blood falling down to the ground. and his sweat was as it were great drops of blood falling down to the ground.
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Iesus Christ when he was in an agony, and lay groveling up.
Iesus christ when he was in an agony, and lay groveling up.
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on the ground, sweating drops of blood, prayed yet the more earnestly, NONLATINALPHABET, or he prayed the more vehemently, drawing forth his affections to the utmost. And the Apostle Paul speaking hereof sayth;
on the ground, sweating drops of blood, prayed yet the more earnestly,, or he prayed the more vehemently, drawing forth his affections to the utmost. And the Apostle Paul speaking hereof say;
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5. Heb. 7. Who in the dayes of his flesh, offered up prayers and supplications with strong cryings and tears, 5. Hebrew 7. Who in the days of his Flesh, offered up Prayers and supplications with strong cryings and tears,
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unto him that was able to save him from death; and was heard, in that he feared. unto him that was able to save him from death; and was herd, in that he feared.
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Christ prayed with strong cries, alluding to that earnest Prayer which Christ uttered in the Garden, Luke 22.19.
christ prayed with strong cries, alluding to that earnest Prayer which christ uttered in the Garden, Lycia 22.19.
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as appears by these words, In that he feared. viz. That bitter Cup, those unspeakable pains, which he endured in his agony,
as appears by these words, In that he feared. viz. That bitter Cup, those unspeakable pains, which he endured in his agony,
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when the whole power of darkness set upon him:
when the Whole power of darkness Set upon him:
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Here you see that lesus Christ prayed with most fervent zeale and holy affection, just before he was to die;
Here you see that Jesus christ prayed with most fervent zeal and holy affection, just before he was to die;
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for the Apostle is there treating of Christ's Priesthood, and offering up himselfe a sacrifice for sin.
for the Apostle is there treating of Christ's Priesthood, and offering up himself a sacrifice for since.
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Now as it was with Iesus Christ, so should it be with you;
Now as it was with Iesus christ, so should it be with you;
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before you come to die, you should then have most holy, most heavenly and ardent affections in your breasts:
before you come to die, you should then have most holy, most heavenly and Ardent affections in your breasts:
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Let heaven at that time especially posesse your souls, when your souls are going to posess heaven.
Let heaven At that time especially posesse your Souls, when your Souls Are going to poxsess heaven.
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O beloved, in this regard you should be like the Swan, which sings the sweetest songs before its death:
O Beloved, in this regard you should be like the Swan, which sings the Sweetest songs before its death:
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let your sweetest songs be like Simeons, when ye come to die, then say, Lord let thy servant depart in peace.
let your Sweetest songs be like Simeons, when you come to die, then say, Lord let thy servant depart in peace.
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The second Circumstance considerable in this prayer of Christ, is the Gesture he used therein. He Lifted up his eyes to heaven, and sayd: Father &c. It is true;
The second Circumstance considerable in this prayer of christ, is the Gesture he used therein. He Lifted up his eyes to heaven, and said: Father etc. It is true;
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Gestures are not simply necessary in any duty:
Gestures Are not simply necessary in any duty:
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It is not simply necessary to kneel in prayer, yet Gestures may be helpful to us in prayer;
It is not simply necessary to kneel in prayer, yet Gestures may be helpful to us in prayer;
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Christ lifted up his eyes, to signifie, that his heart was where his eyes were.
christ lifted up his eyes, to signify, that his heart was where his eyes were.
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Beloved, when ye lift up your eyes towards heaven in prayer, it should note, that your heart is in heaven:
beloved, when you lift up your eyes towards heaven in prayer, it should note, that your heart is in heaven:
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I am sure, with Christ it was thus, though with you it may be otherwise;
I am sure, with christ it was thus, though with you it may be otherwise;
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It may be thine eye is towards heaven in a prayer, when at the same time thine heart is towards thy shop, towards thine evil company, towards thy whores, or wicked companions. Remember O Man!
It may be thine eye is towards heaven in a prayer, when At the same time thine heart is towards thy shop, towards thine evil company, towards thy whores, or wicked Sodales. remember Oh Man!
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to keep thine heart as well as thine eye toward heaven in prayer; let your hearts and your eyes be both towards the same place.
to keep thine heart as well as thine eye towards heaven in prayer; let your hearts and your eyes be both towards the same place.
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Christ lift up his eyes to heaven in prayer, and his heart was there also, and so should it be with you.
christ lift up his eyes to heaven in prayer, and his heart was there also, and so should it be with you.
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The third Circumstance in this prayer of Christ, was the manner of praying: and that is expressed three ways in this chapter.
The third Circumstance in this prayer of christ, was the manner of praying: and that is expressed three ways in this chapter.
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1 He did aime at Gods glory, as the cheif End of all things he prayed for:
1 He did aim At God's glory, as the chief End of all things he prayed for:
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and this should be a directory for your prayers.
and this should be a directory for your Prayers.
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Glorify thy Son that thy Son may also glorifie thee. v. 1. The End of Christs Prayer, was the glorifying of his Father; glorify thy Son that thy Son may also Glorify thee. v. 1. The End of Christ Prayer, was the glorifying of his Father;
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so the End of our prayers should be the glorifying of God.
so the End of our Prayers should be the glorifying of God.
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Many men will cry, Lord give me glory, when they do not with pantings of heart say, Lord let me give glory to thy name.
Many men will cry, Lord give me glory, when they do not with pantings of heart say, Lord let me give glory to thy name.
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Christ said, Hallowed be thy name, expressing his respect to the honouring, and glorifying of the name of God, that was the first peticion in Christs Prayer, to shew, that the glorifying of the name of God ought to be the first,
christ said, Hallowed be thy name, expressing his respect to the honouring, and glorifying of the name of God, that was the First petition in Christ Prayer, to show, that the glorifying of the name of God ought to be the First,
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and cheifest thing in our prayers.
and chiefest thing in our Prayers.
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Christ prayed, O my father, to teach you, that you must not only pray with an awful apprehencion of God, but also with fiducial confidence in God.
christ prayed, Oh my father, to teach you, that you must not only pray with an awful apprehension of God, but also with fiducial confidence in God.
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11. Heb. 6. Without faith, it is impossible to please God, for he that comes unto him, must beleive that he is, 11. Hebrew 6. Without faith, it is impossible to please God, for he that comes unto him, must believe that he is,
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and that be is the Rewarder of them that diligently seeke him. and that be is the Rewarder of them that diligently seek him.
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You must never come to God, to ask doubtingly, but you must come with fiducial confidence,
You must never come to God, to ask doubtingly, but you must come with fiducial confidence,
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as a Child to a Father. 3. Christ prayes with great enlargment for the good of his Disciples.
as a Child to a Father. 3. christ prays with great enlargement for the good of his Disciples.
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I doe not read in above 3. or 4. verses, that Christ prayed for himself;
I do not read in above 3. or 4. Verses, that christ prayed for himself;
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all the rest of the prayer was for his disciples, that God would keep them in unity & truth,
all the rest of the prayer was for his Disciples, that God would keep them in unity & truth,
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and glorify them, and all other beleivers with himself in heaven.
and Glorify them, and all other believers with himself in heaven.
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Here then behold the wonderful affection that Jesus Christ beares unto his Church, and people, that when he was to die, he should pray more for the saveing of their souls,
Here then behold the wondered affection that jesus christ bears unto his Church, and people, that when he was to die, he should pray more for the Saving of their Souls,
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then for the saveing of his own life, o!
then for the Saving of his own life, oh!
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herein the superabundant love of Jesus Christ is manifested, who when he was in expectation to die a painful, shameful, accursed death, under going the wrath of God, due unto our sins,
herein the superabundant love of jesus christ is manifested, who when he was in expectation to die a painful, shameful, accursed death, under going the wrath of God, due unto our Sins,
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yet that then he would remember his elect servants, in whose stead he stood, and for whose sins he died, with such enlargement of heart in prayer.
yet that then he would Remember his elect Servants, in whose stead he stood, and for whose Sins he died, with such enlargement of heart in prayer.
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The fourth Circumstance considerable in this prayer of Christs is the matter, for what he prayed:
The fourth Circumstance considerable in this prayer of Christ is the matter, for what he prayed:
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And that is layd down 2 wayes. 1. Negatively, who should not be the subject matter of his prayer, I pray not for the world. v. 9. This is a good argument against those that plead for universal Redemption: And that is laid down 2 ways. 1. Negatively, who should not be the Subject matter of his prayer, I pray not for the world. v. 9. This is a good argument against those that plead for universal Redemption:
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If Iesus Christ would not spend his breath to pray for them, then surely he would not spend his precious bloud to purchase heaven for them.
If Iesus christ would not spend his breath to pray for them, then surely he would not spend his precious blood to purchase heaven for them.
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Then it is layd down Affirmatively, whom he prayed for; I pray for them that thou hast given me, for they are thine.
Then it is laid down Affirmatively, whom he prayed for; I pray for them that thou hast given me, for they Are thine.
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you that are elected, you that are regenerated, I pray for you.
you that Are elected, you that Are regenerated, I pray for you.
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He makes many requests unto his Father in the behalfe of his Disciples that God would keep them, that they might be one with him, v. 11. That God would sanctify them.
He makes many requests unto his Father in the behalf of his Disciples that God would keep them, that they might be one with him, v. 11. That God would sanctify them.
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v. 17. That they might come to heaven and be with Christ.v. 17. That they might come to heaven and be with christ.
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v. 24. And (as in the text) I pray not that thou shouldest take them out of the world, v. 24. And (as in the text) I pray not that thou Shouldst take them out of the world,
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but that thou shouldest keep them from the evil. The words, you see, are set down two wayes:but that thou Shouldst keep them from the evil. The words, you see, Are Set down two ways:
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1 Negatively, what Christ did not pray for in the behalfe of his Disciples, I pray not that thou should. 1 Negatively, what christ did not pray for in the behalf of his Disciples, I pray not that thou should.
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est take them out of the world. 2. Affirmatively, what Iesus Christ did pray for: I pray that thou shouldest keep them from the evil of the world. est take them out of the world. 2. Affirmatively, what Iesus christ did pray for: I pray that thou Shouldst keep them from the evil of the world.
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It may be demanded why Christ sayd these words, That he would not pray that his Disciples might be taken out of the world. It may be demanded why christ said these words, That he would not pray that his Disciples might be taken out of the world.
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Jesus Christ knew that his end was at hand, that his houer was comeing that he should depart out of the world 13. Iohn 1. Now before the feast of the Passover,
jesus christ knew that his end was At hand, that his hover was coming that he should depart out of the world 13. John 1. Now before the feast of the Passover,
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when Jesus knew that his hour was come that he should depart out of this world unto his Father, having loved his own which were in the world, he loved them unto the end. when jesus knew that his hour was come that he should depart out of this world unto his Father, having loved his own which were in the world, he loved them unto the end.
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when the Disciples heard this, they thought thus with themselves, Lord if thou wilt leave this world, what will become of us when thou art gone, we shall be in the world as a ship without a Pilot as sheep without a Shepard,
when the Disciples herd this, they Thought thus with themselves, Lord if thou wilt leave this world, what will become of us when thou art gone, we shall be in the world as a ship without a Pilot as sheep without a Shepard,
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and therefore they prayed, that they might die with Christ; Iohn 11.16. Then said Thomas, which is called Didymus, unto his fellow Disciples, Ioh. 13.37. let us also goe that we may die with him.
and Therefore they prayed, that they might die with christ; John 11.16. Then said Thomas, which is called Didymus, unto his fellow Disciples, John 13.37. let us also go that we may die with him.
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And 13 Iohn 37. Peter said unto him, Lord why cannot I follow thee now, I will lay down my life for thy sake.
And 13 John 37. Peter said unto him, Lord why cannot I follow thee now, I will lay down my life for thy sake.
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The Apostles were all on fire to die for Jesus Christ.
The Apostles were all on fire to die for jesus christ.
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Now Christ seeing them so willing to die, therefore to check this impetuous mocion he tells them, that he would not pray that they should now die,
Now christ seeing them so willing to die, Therefore to check this impetuous motion he tells them, that he would not pray that they should now die,
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but saith he, I will pray unto my Father, that when I am gone, and you remaine behinde me in the world, he would keep you from the evil of the World.
but Says he, I will pray unto my Father, that when I am gone, and you remain behind me in the world, he would keep you from the evil of the World.
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Now if you should aske me what especial Reason there was why Iesus Christ would not pray that they might be taken out of the world?
Now if you should ask me what especial Reason there was why Iesus christ would not pray that they might be taken out of the world?
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I Answer: 1. If the Disciples had dyed, when Iesus Christ dyed, then peeple would have thought, that they had bin sharers, or co-partners with Christ in purchaseing our Salvacion.
I Answer: 1. If the Disciples had died, when Iesus christ died, then people would have Thought, that they had been sharers, or copartners with christ in purchasing our Salvation.
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Hence it is sayd that Christ did tread the wine-presse of his Fathers Wrath alone, and that there was none with him. Hence it is said that christ did tread the winepress of his Father's Wrath alone, and that there was none with him.
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Christ will have the sole honour of our Salvacion:
christ will have the sole honour of our Salvation:
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There were two common theeves, two unworthy persons, that dyed with Christ, that the world might see that it was Christ's death alone that merited Salvacion for men.
There were two Common thieves, two unworthy Persons, that died with christ, that the world might see that it was Christ's death alone that merited Salvation for men.
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A second Reason is this, Christ did not pray that the Disciples might be taken out of the world,
A second Reason is this, christ did not pray that the Disciples might be taken out of the world,
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because he had further work for them to do here in the world.
Because he had further work for them to do Here in the world.
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As if he had sayd, I have the Gospel for you to divulge and propogate, souls for you to convert, mine Elect to gather in;
As if he had said, I have the Gospel for you to divulge and propagate, Souls for you to convert, mine Elect to gather in;
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therefore I will not pray the Father to take you out of the world, but to keepe you from the Evil of the world,
Therefore I will not pray the Father to take you out of the world, but to keep you from the Evil of the world,
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though I will not pray to keep you from the evill of Afflictions, and Persecutions which for my namesake ye must expect to meet withal in the world;
though I will not pray to keep you from the evil of Afflictions, and Persecutions which for my namesake you must expect to meet withal in the world;
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yet I will pray to keep you from the evil of sin, that you fall not into sin through the allurements or frownes of the world, the malicious temptations of Satan, the suggestions and inclinations of your own corrupt hearts, when I am gone;
yet I will pray to keep you from the evil of since, that you fallen not into since through the allurements or frowns of the world, the malicious temptations of Satan, the suggestions and inclinations of your own corrupt hearts, when I am gone;
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I will pray that my Father would keep you from the evil of the times and places in which you live.
I will pray that my Father would keep you from the evil of the times and places in which you live.
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3. The words thus explained, I shall draw five Conclusions from them.
3. The words thus explained, I shall draw five Conclusions from them.
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First, from Christs refusing to pray to his father to take the Disciples out of the world, they desireing to die with Christ for feare of persecution, Thence observe;
First, from Christ refusing to pray to his father to take the Disciples out of the world, they desiring to die with christ for Fear of persecution, Thence observe;
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That it is not warrantable for any to wish for Death because of persecutions and afflictions, which they do feele or feare. That it is not warrantable for any to wish for Death Because of persecutions and afflictions, which they do feel or Fear.
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This you finde was the fault of Ionah ch. 4. v. 3. Now therefore O Lord I beseech thes, take away my life from me, This you find was the fault of Jonah changed. 4. v. 3. Now Therefore Oh Lord I beseech these, take away my life from me,
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for it is better for me to die then to live. for it is better for me to die then to live.
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This he said in a pettish humour, being displeased, and angry, that the Ninevits were spared, thinking that therein he should be accounted a false prophet.
This he said in a pettish humour, being displeased, and angry, that the Ninevites were spared, thinking that therein he should be accounted a false Prophet.
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Because of affliction, or reproach in the world to desire death, is a thing that the Scripture doth not warrant.
Because of affliction, or reproach in the world to desire death, is a thing that the Scripture does not warrant.
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And the Reasons thereof, are three. And the Reasons thereof, Are three.
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1 Because your lives are great blessings, and you doe vallue them at too low a rate,
1 Because your lives Are great blessings, and you do valve them At too low a rate,
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when you thus rashly wish for death.
when you thus rashly wish for death.
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It is true, there are some men that doe vallue their lives at too high a rate;
It is true, there Are Some men that do valve their lives At too high a rate;
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and they are such as will not lay down their lives for the sake of Jesus Christ, his truth and peeple, when they are called thereunto.
and they Are such as will not lay down their lives for the sake of jesus christ, his truth and people, when they Are called thereunto.
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Others there are that doe vallue their lives at too low a rate, and they are such as wish to be taken out of the world,
Others there Are that do valve their lives At too low a rate, and they Are such as wish to be taken out of the world,
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because of troubles, and afflictions that they meet withal in the world.
Because of Troubles, and afflictions that they meet withal in the world.
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Now this is a sin, this is an undervaluing of your life, which is the greatest of all temporal blessings. A second Reason is this:
Now this is a since, this is an undervaluing of your life, which is the greatest of all temporal blessings. A second Reason is this:
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Because it is a more commendable thing to pray that God would in his due time, remove trouble from us, Because it is a more commendable thing to pray that God would in his due time, remove trouble from us,
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then to cry out Lord remove us from trouble;
then to cry out Lord remove us from trouble;
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to pray that God would sanctify our hearts paciently and thankefully to beare those crosses that he shall be pleased to exercise us withal, rather than deliver us from trouble by taking us out of the world;
to pray that God would sanctify our hearts patiently and thankfully to bear those Crosses that he shall be pleased to exercise us withal, rather than deliver us from trouble by taking us out of the world;
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for God hath ten thousand wayes to free us from trouble, besides laying us in the grave, he can put an end to our troubles,
for God hath ten thousand ways to free us from trouble, beside laying us in the grave, he can put an end to our Troubles,
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and yet lengthen out our lives.
and yet lengthen out our lives.
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3. There is more honour to be gained by a patient bearing of our burden then by being delivered from it.
3. There is more honour to be gained by a patient bearing of our burden then by being Delivered from it.
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The Souldier never growes famous for his vallour until he comes to bear the brunt of the Battel in the Field: The Soldier never grows famous for his valour until he comes to bear the brunt of the Battle in the Field:
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And the Christian never shines in grace, untill he comes into the fire of afflictions, especially if he suffer in bearing witnesse unto the truth of Christ.
And the Christian never shines in grace, until he comes into the fire of afflictions, especially if he suffer in bearing witness unto the truth of christ.
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Therefore we should be content yea rejoyce in our sufferings and not desire death, to be rid of the troubles of this life.
Therefore we should be content yea rejoice in our sufferings and not desire death, to be rid of the Troubles of this life.
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If it be so, that it is not warrantable for any man to desire death because of any Affliction he feares or feeles:
If it be so, that it is not warrantable for any man to desire death Because of any Affliction he fears or feels:
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Then hence I draw a Use of Reprehension to many sorts of men in the world,
Then hence I draw a Use of Reprehension to many sorts of men in the world,
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But cheifly to you that are of such passionate and peevish spirits, froward and distempered soules, that if God doth but lay upon you any affliction,
But chiefly to you that Are of such passionate and peevish spirits, froward and distempered Souls, that if God does but lay upon you any affliction,
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if he doth but mingle any crosses with your comforts, any gall, and wormwood, with your pleasant things,
if he does but mingle any Crosses with your comforts, any Gall, and wormwood, with your pleasant things,
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so that it may be your estates are taken away, your persons imprisoned, and your worldly comforts taken from you, oh then in a peevish mood, with Ieremy you curse the day of your birth And with Ionah you wish for the day of your death. Now this is sinful.
so that it may be your estates Are taken away, your Persons imprisoned, and your worldly comforts taken from you, o then in a peevish mood, with Ieremy you curse the day of your birth And with Jonah you wish for the day of your death. Now this is sinful.
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It is true, Good men have failed herein, as Job chap. 6. v. 8.9.
It is true, Good men have failed herein, as Job chap. 6. v. 8.9.
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O that I might have my request, and that God would grant me the thing I long for, Oh that I might have my request, and that God would grant me the thing I long for,
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even that it would please God to destroy me, that he would let loose his hand, and cut me off. even that it would please God to destroy me, that he would let lose his hand, and Cut me off.
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Here you see Iob wisheth for death, yea even longs for death, wooes (as it were) destruction,
Here you see Job wishes for death, yea even longs for death, Woes (as it were) destruction,
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and is an importunate and earnest suiter for the grave; and all this was because Gods afflicting hand was sore upon him.
and is an importunate and earnest suitor for the grave; and all this was Because God's afflicting hand was soar upon him.
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And we finde him expressing the same distemper in the name of others.
And we find him expressing the same distemper in the name of Others.
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Job 3 21. Which long for death, but it cometh not, and digg for it more then for hid treasure. Job 3 21. Which long for death, but it comes not, and dig for it more then for hid treasure.
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There is a sharpnesse and bitternesse in bodily death, yet some are so afflicted in body,
There is a sharpness and bitterness in bodily death, yet Some Are so afflicted in body,
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and so oppressed in spirit, that they account the very bitternesse of death, to be sweetnesse, the gall and wormwood of Affliction makes death to such as sweet as honey,
and so oppressed in Spirit, that they account the very bitterness of death, to be sweetness, the Gall and wormwood of Affliction makes death to such as sweet as honey,
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and as much longed for, as the honey comb;
and as much longed for, as the honey comb;
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And they doe not onely long for it, but they dig for it, and that not in an ordinary way but they dig as for treasure,
And they do not only long for it, but they dig for it, and that not in an ordinary Way but they dig as for treasure,
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yea as for hidden treasure, which shewes the earnestnesse of this desire after death. This distemper also seised upon the spirit of the Prophet Elijah: 1. Kings 19.4. He himselfe went a dayes journy into the wilderness, and came and sa•e down under a Iumper Tree;
yea as for hidden treasure, which shows the earnestness of this desire After death. This distemper also seized upon the Spirit of the Prophet Elijah: 1. Kings 19.4. He himself went a days journey into the Wilderness, and Come and sa•e down under a Iumper Tree;
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and he requested for himselfe, that he might die, and sayd, it is enough now, O Lord take away my life,
and he requested for himself, that he might die, and said, it is enough now, Oh Lord take away my life,
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for I am not better then my fathers: for I am not better then my Father's:
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The reason of this pettish desire in Elijah was because Iezebel, who had slain many of the Lords prophets, did threaten also to take away his life.
The reason of this pettish desire in Elijah was Because Iezebel, who had slave many of the lords Prophets, did threaten also to take away his life.
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It may bee many of you to whom I speak have lost your estates, your tradeing,
It may be many of you to whom I speak have lost your estates, your trading,
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now are in poverty, and lie under disgrace;
now Are in poverty, and lie under disgrace;
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and therefore you are apt and ready to wish that God would take you out of the world:
and Therefore you Are apt and ready to wish that God would take you out of the world:
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but know that this is a very sinful frame of spirit, to long for death only to be freed from the troubles of this life, to desire to lie down in the bed of the grave, only to ease our bodies, and rest our outward man.
but know that this is a very sinful frame of Spirit, to long for death only to be freed from the Troubles of this life, to desire to lie down in the Bed of the grave, only to ease our bodies, and rest our outward man.
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If we think life not worth the continuing in this world, unlesse we enjoy our outward comforts, ease, plenty,
If we think life not worth the Continuing in this world, unless we enjoy our outward comforts, ease, plenty,
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and prosperitie, honor, wealth, and friends; we do hereby much undervalue the great blessing of life:
and Prosperity, honour, wealth, and Friends; we do hereby much undervalue the great blessing of life:
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This at the best is an infirmity, and this Christ here rebuked in his Disciples.
This At the best is an infirmity, and this christ Here rebuked in his Disciples.
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Again, because Christ would not pray for his Disciples to be taken out of the world, they desiring death, fearing persecution.
Again, Because christ would not pray for his Disciples to be taken out of the world, they desiring death, fearing persecution.
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Here it may be intimated, That in some cases it is lawfull for a man to desire to die: as Here it may be intimated, That in Some cases it is lawful for a man to desire to die: as
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First when he desires it not because of sufferings, but because of sins;
First when he Desires it not Because of sufferings, but Because of Sins;
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when a man doth desire to shake off a body of flesh, that he might be rid of,
when a man does desire to shake off a body of Flesh, that he might be rid of,
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and freed from a body of sin; this is commendable: This was Pauls prayer 2. Cor. 5.8. We are confident, and willing rather to be absent from the body, and to be present with the Lord.
and freed from a body of since; this is commendable: This was Paul's prayer 2. Cor. 5.8. We Are confident, and willing rather to be absent from the body, and to be present with the Lord.
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To desire death, not because it doth kill thy person, and ease thy paine; but because it doth kill thy corruption, and put an end to thy sining; To desire death, not Because it does kill thy person, and ease thy pain; but Because it does kill thy corruption, and put an end to thy sinning;
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not as a postern gate to let out thy temporal, but as a street door to let in eternal life:
not as a postern gate to let out thy temporal, but as a street door to let in Eternal life:
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in this case it is lawful.
in this case it is lawful.
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2. It is lawful to desire death, that thou maist thereby have a more full enjoyment of Jesus Christ.
2. It is lawful to desire death, that thou Mayest thereby have a more full enjoyment of jesus christ.
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This the Apostle sets down, Phil. 1.23. I am in a streight betwixt two, having a desire to depart, and to be with Christ which is far better.
This the Apostle sets down, Philip 1.23. I am in a straight betwixt two, having a desire to depart, and to be with christ which is Far better.
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For a man to desire to be dissolved, that he may be without crosses, is a sin;
For a man to desire to be dissolved, that he may be without Crosses, is a since;
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but to desire to be dissolved, that he may enjoy Jesus Christ, is a grace.
but to desire to be dissolved, that he may enjoy jesus christ, is a grace.
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Oh thou that sayest, I desire to die, that I may have the enjoyment of God more perfectly and grace more compleatly, not because thy winding sheet shall wipe away all tears,
O thou that Sayest, I desire to die, that I may have the enjoyment of God more perfectly and grace more completely, not Because thy winding sheet shall wipe away all tears,
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and afflictions, but because thy winding sheet shall wipe away all sins, and pollutions; this is a gracious desire.
and afflictions, but Because thy winding sheet shall wipe away all Sins, and pollutions; this is a gracious desire.
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We are not to wish for death because our comforts are lessened, but that our communion with Christ might be compleated;
We Are not to wish for death Because our comforts Are lessened, but that our communion with christ might be completed;
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not as a doore to let us out of troubles, but as a doore to let us into heavenly mansions.
not as a door to let us out of Troubles, but as a door to let us into heavenly mansions.
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But thus briefly passing these things;
But thus briefly passing these things;
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I proceed to another Observation from these words, I pray not that you might be taken out of the world.
I proceed to Another Observation from these words, I pray not that you might be taken out of the world.
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why would not Christ make this prayer? The cheif reason was because hee had more work for his Disciples to doe in the world. Hence observe:
why would not christ make this prayer? The chief reason was Because he had more work for his Disciples to do in the world. Hence observe:
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That it is not the desire of Jesus Christ that any of his servants should die, 3d Doctrin. That it is not the desire of jesus christ that any of his Servants should die, 3d Doctrine.
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so long as he hath any worke for them to doe in this world. so long as he hath any work for them to do in this world.
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Not onely your dayes are numbred, not only is the number of your Months with God,
Not only your days Are numbered, not only is the number of your Months with God,
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but likewise the work that ye are to doe, which he hath cut out for you.
but likewise the work that you Are to do, which he hath Cut out for you.
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Sayes God to a Minister, thou shalt preach so many Sermons, convert so many souls, gather in so many of mine Elect;
Says God to a Minister, thou shalt preach so many Sermons, convert so many Souls, gather in so many of mine Elect;
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and when thy work is done, thy life shall be done. Thou godly Christian, untill thou hast ended thy work, thou shalt not end thy dayes.
and when thy work is done, thy life shall be done. Thou godly Christian, until thou hast ended thy work, thou shalt not end thy days.
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This may bee of great comfort unto all that fear God, doe not fear Death, it is not Christs desire to take you out of the world,
This may be of great Comfort unto all that Fear God, do not Fear Death, it is not Christ desire to take you out of the world,
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untill ye have done that work for which God sent you into the world. The Use of this is threefold;
until you have done that work for which God sent you into the world. The Use of this is threefold;
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First for Counsel, Secondly for Reproofe, Thirdly for Comfort. 1. A Use of Councel unto you all:
First for Counsel, Secondly for Reproof, Thirdly for Comfort. 1. A Use of Council unto you all:
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1. That you would desire to live no longer then that you might doe the work for which God hath sent you into the world. 1. That you would desire to live no longer then that you might do the work for which God hath sent you into the world.
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Doe not desire to live that you may give the swinge to your lusts, and doe that which is right in your owne eyes;
Do not desire to live that you may give the swinge to your Lustiest, and do that which is right in your own eyes;
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But desire to live no longer then that you may serve God, and doe good to others.
But desire to live no longer then that you may serve God, and do good to Others.
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2. It should teach you who may be useful in the world, that you are bound to desire of God, that he would not as yet take you out of the world.
2. It should teach you who may be useful in the world, that you Are bound to desire of God, that he would not as yet take you out of the world.
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I remember Luther upon this text, hath this note, That it is the duty of a Minister, more especially then of any man in the world, to desire that his life may be prolonged, that so he may convert more soules unto God. I Remember Luther upon this text, hath this note, That it is the duty of a Minister, more especially then of any man in the world, to desire that his life may be prolonged, that so he may convert more Souls unto God.
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And it was the saying of an old Minister when he lay upon his Death bed, Lord,
And it was the saying of an old Minister when he lay upon his Death Bed, Lord,
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if I may be useful to thy people, let me live longer, I will not refuse more labour and more paines,
if I may be useful to thy people, let me live longer, I will not refuse more labour and more pains,
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if thou hast more work for me to doe.
if thou hast more work for me to do.
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Any of you, who may bee usefull in the world, are bound to begg of God, that hee would lengthen out your dayes,
Any of you, who may be useful in the world, Are bound to beg of God, that he would lengthen out your days,
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and that you may live to doe more good, in the place wherein God hath let you.
and that you may live to do more good, in the place wherein God hath let you.
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3 Hence let me Counsel you, That though you suffer much evil from the world,
3 Hence let me Counsel you, That though you suffer much evil from the world,
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yet if you can doe much good in the world, let your doing of good rather provoke you to desire life,
yet if you can do much good in the world, let your doing of good rather provoke you to desire life,
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then your suffering of evil provoke you to desire death.
then your suffering of evil provoke you to desire death.
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We should rejoyce in suffering much evil, provided that by suffering much evil, we can doe much good.
We should rejoice in suffering much evil, provided that by suffering much evil, we can do much good.
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When Caesar said, I have lived long enough, whether I respect Nature or Honour. Tully. When Caesar said, I have lived long enough, whither I respect Nature or Honour. Tully.
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Tully answers, Sir, though you have lived long enough for your selfe, yet you have not lived long enough for your Country. Tully answers, Sir, though you have lived long enough for your self, yet you have not lived long enough for your Country.
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Art thou a man that dost good in thy generation, Acts 13.36.
Art thou a man that dost good in thy generation, Acts 13.36.
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Art thou a useful man, though thou art an old man, and the infirmities of age abide on thee,
Art thou a useful man, though thou art an old man, and the infirmities of age abide on thee,
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yet let not this make thee weary of thy life, though it may be thou hast lived long enough for thy selfe,
yet let not this make thee weary of thy life, though it may be thou hast lived long enough for thy self,
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yet thou hast not lived long enough for others for the good of the Church or Common-wealth in which thou livest.
yet thou hast not lived long enough for Others for the good of the Church or Commonwealth in which thou Livest.
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Let this Counsell sink into your hearts, seeing every mothers Child of you is sent into the world to doe something for God;
Let this Counsel sink into your hearts, seeing every mother's Child of you is sent into the world to do something for God;
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oh Labour therefore that when your dayes shall end, your Consciences may tell you, that you have done that work, which God sent you into the world for to doe.
o Labour Therefore that when your days shall end, your Consciences may tell you, that you have done that work, which God sent you into the world for to do.
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It is the commendation of David, Acts. 13.36.
It is the commendation of David, Acts. 13.36.
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That, after he had served his owne generation, by the will of God he fell a sleep,
That, After he had served his own generation, by the will of God he fell a sleep,
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and was gathered unto his fathers. He did his work, and then he died.and was gathered unto his Father's. He did his work, and then he died.
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O Beloved, there is nothing in the world will be a greater solace to your souls when you come to die (and we must all sooner or later drink of that cup) then this, that your consciences can tell you, I have served my God in my life, I have done my work,
Oh beloved, there is nothing in the world will be a greater solace to your Souls when you come to die (and we must all sooner or later drink of that cup) then this, that your Consciences can tell you, I have served my God in my life, I have done my work,
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and the last work I have to doe is to die;
and the last work I have to do is to die;
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when it may be thy eye-strings are fallen, thy mouth is shut, and thou canst not take any cordials to refresh thy decayed spirits,
when it may be thy eyestrings Are fallen, thy Mouth is shut, and thou Canst not take any cordials to refresh thy decayed spirits,
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then this will be a cordial, for Conscience to tell thee, that thou hast done thy work which God sent thee into the world for to doe;
then this will be a cordial, for Conscience to tell thee, that thou hast done thy work which God sent thee into the world for to do;
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and now thou hast nothing to do but to die, and goe to heaven. It is an observable expression. Iob 5.26. Thou shalt come to thy grave in a full age, as a shock of Corne cometh in his season.
and now thou hast nothing to do but to die, and go to heaven. It is an observable expression. Job 5.26. Thou shalt come to thy grave in a full age, as a shock of Corn comes in his season.
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You know, that if a man •hould reap a shock of corn when it is green,
You know, that if a man •hould reap a shock of corn when it is green,
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and but newly eared, that corn would be of no use for bread, but if he cuts down a shock of corn when it is ripe,
and but newly eared, that corn would be of no use for bred, but if he cuts down a shock of corn when it is ripe,
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then it is fit for bread.
then it is fit for bred.
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Death cuts off many men, when they are green corne, unfit, unprepared for death, unripe for heaven, unripe for glory, when they are like grasse upon the house top, that withereth before it is cut down,
Death cuts off many men, when they Are green corn, unfit, unprepared for death, unripe for heaven, unripe for glory, when they Are like grass upon the house top, that withereth before it is Cut down,
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or like the seed which fell on the stony or thorny ground, which never came unto perfection.
or like the seed which fell on the stony or thorny ground, which never Come unto perfection.
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But now saith God to the good man, thou shalt goe to thy grave when thou art ripe for heaven, ripe for God,
But now Says God to the good man, thou shalt go to thy grave when thou art ripe for heaven, ripe for God,
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when thou hast done thy masters work, then shalt thou goe to thy Masters mansions; thou shalt come to thy grave, like a shock of Corn in its due season.
when thou hast done thy Masters work, then shalt thou go to thy Masters mansions; thou shalt come to thy grave, like a shock of Corn in its due season.
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Oh what comfort, and solace of heart should this be to you, who have done the work for which God sent you into the world.
O what Comfort, and solace of heart should this be to you, who have done the work for which God sent you into the world.
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The next Use shall be for Reproofe.
The next Use shall be for Reproof.
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Is it so that Christ doth not desire that any of his servants should die, until they have done the work for which God sent them into the world? Then this may reprove the wicked of the world, who come to die before they begin to do that work for which they came into the world. Is it so that christ does not desire that any of his Servants should die, until they have done the work for which God sent them into the world? Then this may reprove the wicked of the world, who come to die before they begin to do that work for which they Come into the world.
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Are there not many that have lived to gray haires, and are hastening to the grave, who never put their hands to any work, which God sent them into the world for to doe? Beloved, I would leave with you one sad text of Scripture,
are there not many that have lived to grey hairs, and Are hastening to the grave, who never put their hands to any work, which God sent them into the world for to do? beloved, I would leave with you one sad text of Scripture,
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and it is worthy to be engraven in gold, Esay 65.20.
and it is worthy to be engraven in gold, Isaiah 65.20.
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There shall no more thence be an Infant of dayes, nor an old Man that hath not filled his daies, There shall no more thence be an Infant of days, nor an old Man that hath not filled his days,
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for the Child shall die an hundred years old, but the siner being an hundred years old, shall be accursed. for the Child shall die an hundred Years old, but the Synner being an hundred Years old, shall be accursed.
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This is the most dismal text, that I know of, in the old Testament, to wicked men, yet comfortable to the godly;
This is the most dismal text, that I know of, in the old Testament, to wicked men, yet comfortable to the godly;
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It is a promise of the conversion, and bringing in, of the Gentiles:
It is a promise of the conversion, and bringing in, of the Gentiles:
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I will give you the sence of it, There shall be no more an infant of dayes.
I will give you the sense of it, There shall be no more an infant of days.
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That is, A man that hath lived to many dayes, to many yeares, and yet hath no more Knowledeg of God, hath done no more service to God, then a very infant.
That is, A man that hath lived to many days, to many Years, and yet hath no more Knowledeg of God, hath done no more service to God, then a very infant.
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There were many such that lived in the time of the Prophets; that were men of dayes, yet infants in understanding, & Knowledg.
There were many such that lived in the time of the prophets; that were men of days, yet Infants in understanding, & Knowledge.
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Nor shall there be an old man, that hath not filled his dayes. Nor shall there be an old man, that hath not filled his days.
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That is, the old man that doth not act grace, that doth not serve, and glorifie God, that doth not fullfill the duty of every day, that fills his daies with sin, and not with righteousnesse;
That is, the old man that does not act grace, that does not serve, and Glorify God, that does not fulfil the duty of every day, that fills his days with since, and not with righteousness;
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this is the man that hath not filled his daies.
this is the man that hath not filled his days.
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There are many such old men in the world, whose wrinckled faces, and grayhaires doe declare them to be fourscore years of age,
There Are many such old men in the world, whose wrinkled faces, and grayhaires do declare them to be fourscore Years of age,
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yet in regard of grace, and knowledge, they are not come to the age of 14 years.
yet in regard of grace, and knowledge, they Are not come to the age of 14 Years.
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Now how may this justly be for rebuke to any of you, who are infants of daies, who have done God no more service,
Now how may this justly be for rebuke to any of you, who Are Infants of days, who have done God no more service,
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and are no more acquainted with God, then Children, you have lived many daies, but they have bin emptie daies;
and Are no more acquainted with God, then Children, you have lived many days, but they have been empty days;
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your hearts are full of sin, no marvell then that they are so emptie of grace.
your hearts Are full of since, no marvel then that they Are so empty of grace.
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Is there not many a man & woman, who may with shame and sorrow thus reflect upon selfe before God:
Is there not many a man & woman, who may with shame and sorrow thus reflect upon self before God:
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Have not I lived to 40.60. nay it may be 80 years, yet Lord thou knowest, my daies are emptie daies, I have not done any good all my life time.
Have not I lived to 40.60. nay it may be 80 Years, yet Lord thou Knowest, my days Are empty days, I have not done any good all my life time.
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In Scripture dialect, when good men die, they are said to die in a good old age;
In Scripture dialect, when good men die, they Are said to die in a good old age;
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But an old Drunkard, an old Adulterer, or an old Swearer, dieing in an old age, it is a bad old age, not a good old age.
But an old Drunkard, an old Adulterer, or an old Swearer, dying in an old age, it is a bad old age, not a good old age.
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When you come to d•e, then Conscience will reflect upon you and say, I am an old man,
When you come to d•e, then Conscience will reflect upon you and say, I am an old man,
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but I have not done the work which God sent me in to the world for to doe.
but I have not done the work which God sent me in to the world for to do.
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I have read of an old Disciple, who was 90 years of age, and being asked the question, how old he was;
I have read of an old Disciple, who was 90 Years of age, and being asked the question, how old he was;
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he said he was 45 years of age: they answered, your gray-haires discover you to be much more:
he said he was 45 Years of age: they answered, your Gray hairs discover you to be much more:
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saith he, if that you reckon number of years, I have lived fourscore and ten,
Says he, if that you reckon number of Years, I have lived fourscore and ten,
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but if I compute how long I have lived a devoted life to God, then I am but 45, for the other halfe of my time I lived a dead man.
but if I compute how long I have lived a devoted life to God, then I am but 45, for the other half of my time I lived a dead man.
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O how many are there in the world, that have lived as dead men, all their dayes!
O how many Are there in the world, that have lived as dead men, all their days!
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There is a passage in Eccles. 7.17. Be not over much wicked, neither be thou foolish, why shouldest thou die before thy time.
There is a passage in Eccles. 7.17. Be not over much wicked, neither be thou foolish, why Shouldst thou die before thy time.
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Some Interpreters carry it this way; A man walking in drunkenesse, excesse, and riot, doth, as it were, shorten his daies:
some Interpreters carry it this Way; A man walking in Drunkenness, excess, and riot, does, as it were, shorten his days:
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Others, That he that thus lives is dead whilst he lives, before his time of death,
Others, That he that thus lives is dead while he lives, before his time of death,
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and when death comes he is twice dead. Indeed a man cannot die before Gods time. Iob 14.5. Seeing his dayes are determined, the number of his months are with thee, thou hast appointed his bounds, that hee cannot passe.
and when death comes he is twice dead. Indeed a man cannot die before God's time. Job 14.5. Seeing his days Are determined, the number of his months Are with thee, thou hast appointed his bounds, that he cannot pass.
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Now though thou canst not die before Gods time, yet thou maist die before thy time, that is, when thou comest to die before thou art prepared and fitted to die,
Now though thou Canst not die before God's time, yet thou Mayest die before thy time, that is, when thou Comest to die before thou art prepared and fitted to die,
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before thou hast done thy worke, thou art the man that dost die before thy time.
before thou hast done thy work, thou art the man that dost die before thy time.
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And that I take to be the meaning of those words. O think of it; Though thou canst not die before Gods time, yet thou maist die before thy time,
And that I take to be the meaning of those words. O think of it; Though thou Canst not die before God's time, yet thou Mayest die before thy time,
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before thou art fitted for death, before thou hast done the worke for which God gave thee thy life.
before thou art fitted for death, before thou hast done the work for which God gave thee thy life.
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If Iesus Christ did pray that his Disciples might not die before they had done their work,
If Iesus christ did pray that his Disciples might not die before they had done their work,
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then what blame are they worthy of, from whom (if they should live till Doomes day) God should have no more service then now he hath;
then what blame Are they worthy of, from whom (if they should live till Dooms day) God should have no more service then now he hath;
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and in whom he should then see as much sin, as now he doth. The next Use, is a use of Comfort;
and in whom he should then see as much since, as now he does. The next Use, is a use of Comfort;
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If it be so that Jesus Christ doth not desire, that his People should be taken out of the world, If it be so that jesus christ does not desire, that his People should be taken out of the world,
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untill they have don their work;
until they have dONE their work;
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Then all you that are Gods people, know that as long as God doth continue you here in the world, he hath work for you to doe:
Then all you that Are God's people, know that as long as God does continue you Here in the world, he hath work for you to do:
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Suppose thou art thrown into Prison, consider that is a part of thy work thou must doe for Iesus Christ:
Suppose thou art thrown into Prison, Consider that is a part of thy work thou must do for Iesus christ:
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If thou art a Minister of the Gospel, and art under Poverty, Repoach, or cruel Persecution,
If thou art a Minister of the Gospel, and art under Poverty, Repoach, or cruel Persecution,
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for Righteousnesse sake, consider that this is part of the service that thou art to do for God;
for Righteousness sake, Consider that this is part of the service that thou art to do for God;
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Christ will not take you away when you have halfe your work for to doe,
christ will not take you away when you have half your work for to do,
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but when you have finished your work, then you shall go for to receive your wages.
but when you have finished your work, then you shall go for to receive your wages.
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I remember a saying of Mr Bolton, when hee was on his Death-bed; saith hee, O Lord, this is my comfort, that though I have ended my dayes,
I Remember a saying of Mr Bolton, when he was on his Deathbed; Says he, Oh Lord, this is my Comfort, that though I have ended my days,
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yet I have done my worke, before I die. yet I have done my work, before I die.
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This is comfortable indeed to a godly heart, but dreadful to you that are wicked, who when you have ended your daies, have not begun your work, have not begun to serve your God.
This is comfortable indeed to a godly heart, but dreadful to you that Are wicked, who when you have ended your days, have not begun your work, have not begun to serve your God.
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O this will be great gauling of Conscience unto you another day;
O this will be great gauling of Conscience unto you Another day;
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O this will be the worm that will gnaw upon you in hell to all eternity, to remember that God set you out your work for to do in this world,
Oh this will be the worm that will gnaw upon you in hell to all eternity, to Remember that God Set you out your work for to do in this world,
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and vouchsafed you both time and meanes, for the accomplishment of it;
and vouchsafed you both time and means, for the accomplishment of it;
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but you trifled away your time, sinned away many heavenly opportunities of grace and mercy, played all the day long,
but you trifled away your time, sinned away many heavenly opportunities of grace and mercy, played all the day long,
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when you had so much work for to doe: so that when your daies were at an end, you had not begun your work.
when you had so much work for to do: so that when your days were At an end, you had not begun your work.
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As it was with Charles the King of Sicily, who cried out with consternation of heart, I have not begun to live,
As it was with Charles the King of Sicily, who cried out with consternation of heart, I have not begun to live,
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and yet I am now going to die. O let not this guilt lie upon your Consciences;and yet I am now going to die. Oh let not this guilt lie upon your Consciences;
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let not this be the worm to gnaw you in Hell, to remember that you lived long in the world,
let not this be the worm to gnaw you in Hell, to Remember that you lived long in the world,
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& yet did not the work for which God sent you into the world.
& yet did not the work for which God sent you into the world.
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Now I proceed to the fourth Observation out of these words, I pray not that you might be taken out of the world:
Now I proceed to the fourth Observation out of these words, I pray not that you might be taken out of the world:
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Hence observe, That no man dies, but God doth take him away.
Hence observe, That no man die, but God does take him away.
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Were our lives in our own hands, we should live too long, and were our lives in our enemies hands, wee should not live a day longer;
Were our lives in our own hands, we should live too long, and were our lives in our enemies hands, we should not live a day longer;
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but our lives are in Gods hands, and therefore wee cannot die, but God must take our lives away.
but our lives Are in God's hands, and Therefore we cannot die, but God must take our lives away.
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And this may shew a Christian his shelter under divine protection;
And this may show a Christian his shelter under divine protection;
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a wicked man cannot thrust thee out of the World before thy time, God must take thee out of the World.
a wicked man cannot thrust thee out of the World before thy time, God must take thee out of the World.
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It may be, enemies may beare thee a grudge, and those that hate thee, may wish thee a thousand deaths;
It may be, enemies may bear thee a grudge, and those that hate thee, may wish thee a thousand death's;
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yet here may bee thy comfort, thou canst not die before God doth take thee out of the world.
yet Here may be thy Comfort, thou Canst not die before God does take thee out of the world.
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In Scripture language, when men die, they are said to be gathered unto their fathers: thou shalt live untill God shall think fit to gather thee to himselfe, having made thee fit for glory.
In Scripture language, when men die, they Are said to be gathered unto their Father's: thou shalt live until God shall think fit to gather thee to himself, having made thee fit for glory.
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And thus I have opened the first Branch of the Text, I pray not that thou shouldest take them out of the world.
And thus I have opened the First Branch of the Text, I pray not that thou Shouldst take them out of the world.
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Now I come to shew what it is that Christ doth pray for in the behalfe of his Disciples:
Now I come to show what it is that christ does pray for in the behalf of his Disciples:
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But I pray that thou wouldest keep them from the Evill; that is, I doe not pray that thou wouldest take them out of the world,But I pray that thou Wouldst keep them from the Evil; that is, I do not pray that thou Wouldst take them out of the world,
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but that thou wouldest keep them from falling into sin, from falling finally away from thee;
but that thou Wouldst keep them from falling into since, from falling finally away from thee;
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here is my prayer, that thou wouldest keep them from the Evill of the world.
Here is my prayer, that thou Wouldst keep them from the Evil of the world.
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Hence observe, That it may be a great comfort to the people of God, that they have the prayers of Iesus Christ, to keep them from the Evill whilst they live in the world.
Hence observe, That it may be a great Comfort to the people of God, that they have the Prayers of Iesus christ, to keep them from the Evil while they live in the world.
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Though Jesus Christ doth not pray for you, that you should be taken out of the world,
Though jesus christ does not pray for you, that you should be taken out of the world,
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yet hee doth pray for you, that you may not sinne, in that manner and at that rate as the world sins;
yet he does pray for you, that you may not sin, in that manner and At that rate as the world Sins;
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that you may not yeeld •o the Devils temptations, in such sort as the world doth;
that you may not yield •o the Devils temptations, in such sort as the world does;
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this is the great prayer of Jesus Christ. Now there are two Queries that I shall answer.
this is the great prayer of jesus christ. Now there Are two Queries that I shall answer.
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It is true, (may a perplexed heart say) I doe believe that Jesus Christ did pray for his eleven Apostles, that God would keep them from the Devils temptations, It is true, (may a perplexed heart say) I do believe that jesus christ did pray for his eleven Apostles, that God would keep them from the Devils temptations,
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and from sin in the world;
and from since in the world;
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but doth Christ pray for me that have lived so may hundred of yeares since that time?
but does christ pray for me that have lived so may hundred of Years since that time?
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Jesus Christ knew that this Objection would arise in the hearts of people, in following ages;
jesus christ knew that this Objection would arise in the hearts of people, in following ages;
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therefore Christ himself resolves this Objection, Iohn 17.20. Neither pray I for these alone, but for them also which shall believe on me through their word.
Therefore christ himself resolves this Objection, John 17.20. Neither prey I for these alone, but for them also which shall believe on me through their word.
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Christ doth not say, I pray for all;
christ does not say, I pray for all;
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he should then contradict his former Assertion in the ninth verse, where he saith, I pray not for the World,
he should then contradict his former Assertion in the ninth verse, where he Says, I pray not for the World,
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but for them that thou hast given me, for they are thine. but for them that thou hast given me, for they Are thine.
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1. All that God the Father hath given to Christ, all believers are within the compasse of Christ's prayer,
1. All that God the Father hath given to christ, all believers Are within the compass of Christ's prayer,
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but not all the world. 2. Again, hee doth not say, I pray for all that do believe,
but not all the world. 2. Again, he does not say, I pray for all that do believe,
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for then it might have been confined to the believers of that time wherein Christ lived upon earth;
for then it might have been confined to the believers of that time wherein christ lived upon earth;
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but I pray for them that shall believe;
but I pray for them that shall believe;
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so that the prayer of Jesus Christ for keeping from the Evill of the World, doth extend to all believers to the Worlds end. 3. Again, he doth not say, I pray for all Jewes that shall believe,
so that the prayer of jesus christ for keeping from the Evil of the World, does extend to all believers to the World's end. 3. Again, he does not say, I pray for all Jews that shall believe,
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but he saith, for all in generall, whether Jew, or Gentile, Barbarian, or Sythian; bond, or free, what or whom soever they be:
but he Says, for all in general, whither Jew, or Gentile, Barbarian, or Scythian; bound, or free, what or whom soever they be:
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I pray for all that shall believe.
I pray for all that shall believe.
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This prayer of Christ is not impailed or confined to the Apostles alone, but the Efficacy and benefit thereof is transfused to all believers to the worlds end.
This prayer of christ is not impaled or confined to the Apostles alone, but the Efficacy and benefit thereof is transfused to all believers to the world's end.
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It is a good Observation of Ierome, saith he, Christ doth not say, I pray for all that have shed their blood for me,
It is a good Observation of Jerome, Says he, christ does not say, I pray for all that have shed their blood for me,
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then only the Martyrs should have benefit by Christ:
then only the Martyrs should have benefit by christ:
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Neither doth Christ say, I pray for all that convert soules unto me, then only Preachers should have benefit by Christ:
Neither does christ say, I pray for all that convert Souls unto me, then only Preachers should have benefit by christ:
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But I pray for you that doe and shall believe in me. And thus every Christian hath a share and benefit in the prayer of Jesus Christ. A second Querie is this:But I pray for you that do and shall believe in me. And thus every Christian hath a share and benefit in the prayer of jesus christ. A second Querie is this:
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It is true indeed (may some say) that when Christ was upon the Earth, his prayer then was of use,
It is true indeed (may Some say) that when christ was upon the Earth, his prayer then was of use,
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but can I imagin to have fruit and benefit by that prayer which Christ made then on Earth?
but can I imagine to have fruit and benefit by that prayer which christ made then on Earth?
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To this I answer, that the Efficacie of Christs prayer did continue after Christs time, as may appeare by this illustration;
To this I answer, that the Efficacy of Christ prayer did continue After Christ time, as may appear by this illustration;
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If Stephens prayer be came efficacious for Saul's conversion, after Stephen was by his consent stoned to death, (for Stephen as hee was dying, prayed to God to forgive them) then shall not the prayer of Christ himselfe become efficacious after his death?
If Stephen's prayer be Come efficacious for Saul's conversion, After Stephen was by his consent stoned to death, (for Stephen as he was dying, prayed to God to forgive them) then shall not the prayer of christ himself become efficacious After his death?
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Again, Christ himselfe saith, that his Prayer on Earth should be for all those that should believe afterwards;
Again, christ himself Says, that his Prayer on Earth should be for all those that should believe afterwards;
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so that this very Prayer of Christ to God the Father, to keep them from Evill, is as efficacious in this generation,
so that this very Prayer of christ to God the Father, to keep them from Evil, is as efficacious in this generation,
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and will be to the worlds end, as it was at the very hour when it was made.
and will be to the world's end, as it was At the very hour when it was made.
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Secondly, suppose it were true, that the Prayer of Jesus Christ was not efficacious now,
Secondly, suppose it were true, that the Prayer of jesus christ was not efficacious now,
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yet there is no doubt to bee made, but that Christ's intercession now in Heaven is efficacious,
yet there is no doubt to be made, but that Christ's Intercession now in Heaven is efficacious,
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for he sits at God's right hand, making intercession, Rom. 8.34. Who is hee that can condemn, it is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. So Heb. 9.24. Christ is entred into Heaven it selfe, now to appear in the presence of God for us. And Heb. 7.25. Wherefore he is able to save them to the utmost (that is, perpetually and perfectly) that come unto God by him, seeing he ever liveth to make intercession for us.
for he sits At God's right hand, making Intercession, Rom. 8.34. Who is he that can condemn, it is christ that died, yea rather that is risen again, who is even At the right hand of God, who also makes Intercession for us. So Hebrew 9.24. christ is entered into Heaven it self, now to appear in the presence of God for us. And Hebrew 7.25. Wherefore he is able to save them to the utmost (that is, perpetually and perfectly) that come unto God by him, seeing he ever lives to make Intercession for us.
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So that here is thy comfort, that though it should be true, that the Efficacie of this Prayer did not continue to this generation,
So that Here is thy Comfort, that though it should be true, that the Efficacy of this Prayer did not continue to this generation,
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yet it is undoubtedly true, that the Efficacie of Christ's intercession now in Heaven, doth continu for you to the worlds end;
yet it is undoubtedly true, that the Efficacy of Christ's Intercession now in Heaven, does continue for you to the world's end;
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Christ lives for ever to make intercession for you. Now I shall handle 6 practicall inferences which this Doctrin doth afford unto us.
christ lives for ever to make Intercession for you. Now I shall handle 6 practical inferences which this Doctrine does afford unto us.
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Is it so, that Jesus Christ doth pray for all his people, viz. Disciples then, Is it so, that jesus christ does pray for all his people, viz. Disciples then,
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and Believers now, that they should be kept from Evill whilst they live in this World: Then hence I infer,
and Believers now, that they should be kept from Evil while they live in this World: Then hence I infer,
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1. That therefore wee our selves should entreat God, to keep us from Evill; Jesus Christ's Prayer for us should not exclude our own praying for our selves:
1. That Therefore we our selves should entreat God, to keep us from Evil; jesus Christ's Prayer for us should not exclude our own praying for our selves:
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Christ did never so intend to pray to his Father to keep us from sin, that wee should be carelesse,
christ did never so intend to pray to his Father to keep us from since, that we should be careless,
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& never pray to keep our selves from sin.
& never pray to keep our selves from since.
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Although Christ praies to keep us from Evill, yet wee must also pray, for so he teacheth, Math. 6.13. And lead us not into temptation, but deliver us from Evill:
Although christ prays to keep us from Evil, yet we must also pray, for so he Teaches, Math. 6.13. And led us not into temptation, but deliver us from Evil:
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which is the same with this in the Text. It is an Observation of Gerard in his Harmonie, saith hee, The prayers of Iesus Christ were not only meritorious,
which is the same with this in the Text. It is an Observation of Gerard in his Harmony, Says he, The Prayers of Iesus christ were not only meritorious,
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but they were also exemplary, to teach us what and how we should pray. but they were also exemplary, to teach us what and how we should pray.
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Did Christ pray that I might be kept from sinne, from the Evill of the time and place wherein I live;
Did christ pray that I might be kept from sin, from the Evil of the time and place wherein I live;
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should not this then teach mee to pray that God would keep mee from the temptations and snares that I may meet withal in the World,
should not this then teach me to pray that God would keep me from the temptations and snares that I may meet withal in the World,
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and that lie in my way to Heaven? Christ's Prayer must not exclude thy Prayers. It is said, Luke 22.40. And when he was at the place, be said unto them, pray that ye enter not into temptation:
and that lie in my Way to Heaven? Christ's Prayer must not exclude thy Prayers. It is said, Lycia 22.40. And when he was At the place, be said unto them, pray that you enter not into temptation:
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It was not for them to say, Christ praieth for us, therefore what need we pray for our selves? no, saith Christ,
It was not for them to say, christ Prayeth for us, Therefore what need we pray for our selves? no, Says christ,
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though I pray for you, yet pray for your selves also, that yee enter not into temptation.
though I pray for you, yet pray for your selves also, that ye enter not into temptation.
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This is my first inference, Christ's Prayers must not exclude our Prayers.
This is my First Inference, Christ's Prayers must not exclude our Prayers.
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2. Is this a truth, that Christ praies to keep you from Evil in the World;
2. Is this a truth, that christ prays to keep you from Evil in the World;
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Then let this bee a comfort to your hearts, as it was to Peters, Luke 22.31, 32. And the Lord said, Simon, Simon, Satan hath a desire to winnow thee as Wheat,
Then let this be a Comfort to your hearts, as it was to Peter's, Lycia 22.31, 32. And the Lord said, Simon, Simon, Satan hath a desire to winnow thee as Wheat,
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but I have prayed for thee, that thy Faith fayl not. but I have prayed for thee, that thy Faith fail not.
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It may be you have not minded this passage, but there is much comfort in it;
It may be you have not minded this passage, but there is much Comfort in it;
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it is said, that Satan did desire to winnow Peter, to tempt Peter; but at that time the Lord Jesus was actually praying for Peter. Before the Devil doth tempt thee to embrace a temptation, Christ doth actually pray for thee, that thou maist not bee overcome by the temptation:
it is said, that Satan did desire to winnow Peter, to tempt Peter; but At that time the Lord jesus was actually praying for Peter. Before the devil does tempt thee to embrace a temptation, christ does actually pray for thee, that thou Mayest not be overcome by the temptation:
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when the Devil doth but purpose to tempt, Christ doth actually pray to prevent the perill;
when the devil does but purpose to tempt, christ does actually pray to prevent the peril;
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Christ doth not only pray in the fitt of temptation, when the Devil makes a strong incursion,
christ does not only pray in the fit of temptation, when the devil makes a strong incursion,
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and violent invasion on the Soul, but before the Devill sets on thee, Christ is praying for thee:
and violent invasion on the Soul, but before the devil sets on thee, christ is praying for thee:
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Satan desires to winnow thee, but I have prayed for thee. Satan Desires to winnow thee, but I have prayed for thee.
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Oh then think with thy selfe, I see the Devill is verie busie with my poor soul, soliciting and provoking of mee to work wickednesse;
O then think with thy self, I see the devil is very busy with my poor soul, soliciting and provoking of me to work wickedness;
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but now reflect upon thy selfe, and remember, that Christ is in Heaven praying for thee;
but now reflect upon thy self, and Remember, that christ is in Heaven praying for thee;
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as the Devill tempts mee to yeeld, Christ praies that I may not yeeld, through the strength which he hath given me.
as the devil tempts me to yield, christ prays that I may not yield, through the strength which he hath given me.
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Now this may bee a ground of wonderfull comfort, to remember that Christ praies for you, that you may not bee overcome with the Evils of the World.
Now this may be a ground of wonderful Comfort, to Remember that christ prays for you, that you may not be overcome with the Evils of the World.
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3 This should be a check to controul thy Lust ( viz ) to remember that Christ praies for thee;
3 This should be a check to control thy Lust (videlicet) to Remember that christ prays for thee;
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when ever the Devil solicites thee to any sin, think thus with thy self; when ever the devil solicits thee to any since, think thus with thy self;
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I see now the Devil is very busie with me, to tempt me to this way of wickedness;
I see now the devil is very busy with me, to tempt me to this Way of wickedness;
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but shall I dare to crosse mine own prayers? nay, shall I dare to crosse the prayer of Iesus Christ:
but shall I Dare to cross mine own Prayers? nay, shall I Dare to cross the prayer of Iesus christ:
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For as Christ prayed on earth, so he now in heaven is praying, that I may not yeeld to this temptation;
For as christ prayed on earth, so he now in heaven is praying, that I may not yield to this temptation;
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and shall I make void the prayer of my Lord, and Saviour Jesus Christ? when Christ praies to his Father to give me strength to resist temptation, shall I carelesly run my self into temptation?
and shall I make void the prayer of my Lord, and Saviour jesus christ? when christ prays to his Father to give me strength to resist temptation, shall I carelessly run my self into temptation?
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4. A fourth inference is this, viz. That Christs praying to his Father to keep you from evil, must not lessen your care to keep your selves from evil.
4. A fourth Inference is this, viz. That Christ praying to his Father to keep you from evil, must not lessen your care to keep your selves from evil.
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It is a wretched use which is made of the indulgence of God the Father,
It is a wretched use which is made of the indulgence of God the Father,
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and the intercession of Jesus Christ, when these shall make you presumptuously bold, and securely careless, how you live.
and the Intercession of jesus christ, when these shall make you presumptuously bold, and securely careless, how you live.
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Christ (I am sure) bids you pray, that you enter not into temptation. You and I must so watch against temptation,
christ (I am sure) bids you pray, that you enter not into temptation. You and I must so watch against temptation,
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as if I had no body to watch the Devil but my self, and so pray against temptation,
as if I had no body to watch the devil but my self, and so pray against temptation,
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as if I had no body to pray against temptation but my self;
as if I had no body to pray against temptation but my self;
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yet when I have prayed and watched, and have bin kept from the Devils temptation, I must ascribe all to the mercy of God and prayer of Christ, and nothing to my self.
yet when I have prayed and watched, and have been kept from the Devils temptation, I must ascribe all to the mercy of God and prayer of christ, and nothing to my self.
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5 Doth Christ pray that you might be kept from evil? Then hence learn that there is a Proness in our nature to be defiled with the Evil of the times and places wherein we live:
5 Does christ pray that you might be kept from evil? Then hence Learn that there is a Proneness in our nature to be defiled with the Evil of the times and places wherein we live:
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Christ would never have prayed to his Father for us, unlesse there had been a strong inclination in our nature,
christ would never have prayed to his Father for us, unless there had been a strong inclination in our nature,
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and minds, to be defiled with the Evils of the world.
and minds, to be defiled with the Evils of the world.
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6. If Jesus Christ praies to his Father to keep us from the Evils of the world,
6. If jesus christ prays to his Father to keep us from the Evils of the world,
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then hence learn, That everie man by nature is unable to keep himselfe from the Evil of the world:
then hence Learn, That every man by nature is unable to keep himself from the Evil of the world:
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The Devil is a strong man armed, Luke 11.21. and thou art an unarmed poore creature;
The devil is a strong man armed, Lycia 11.21. and thou art an unarmed poor creature;
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hee is stronger than thou, and thou canst with as much ease subdue and overcome an Armie of an hundred thousand men,
he is Stronger than thou, and thou Canst with as much ease subdue and overcome an Army of an hundred thousand men,
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as kill one Lust by thine owne power.
as kill one Lust by thine own power.
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It is a good Note that Austin hath on these words, without me ye can doe nothing;
It is a good Note that Austin hath on these words, without me you can do nothing;
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saith he, Christ doth not say, without me ye can doe little, but without me you can doe nothing. The least work if it bee a gracious work, cannot bee done without Jesus Christ; Says he, christ does not say, without me you can do little, but without me you can do nothing. The least work if it be a gracious work, cannot be done without jesus christ;
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Oh then see the feeblenesse and frailtie of thy nature, thou canst doe nothing without Christ, thou canst not make a little prayer, nor subdue the least corruption without Jesus Christ;
O then see the feebleness and frailty of thy nature, thou Canst do nothing without christ, thou Canst not make a little prayer, nor subdue the least corruption without jesus christ;
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oh this should make us see our inabilitie, that Christ is driven to pray to his Father for us, to keep us,
o this should make us see our inability, that christ is driven to pray to his Father for us, to keep us,
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because wee cannot keep our selves:
Because we cannot keep our selves:
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The mother holds the child, and the child holds by the mother, but the strength lies not in the child, but in the mother.
The mother holds the child, and the child holds by the mother, but the strength lies not in the child, but in the mother.
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Thou fliest to Christ, and laiest hold on Christ, that is well done, but the strength doth not lie here;
Thou fliest to christ, and laiest hold on christ, that is well done, but the strength does not lie Here;
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Christ goes to his Father, and praies to his Father, and saith, Father keep such a poore soule, that when he is tempted he may not yeeld, he may not fall.
christ Goes to his Father, and prays to his Father, and Says, Father keep such a poor soul, that when he is tempted he may not yield, he may not fallen.
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O therein thy strength doth lie, that Christ goes to his Father, and praies that thou maist not yeeld to such a temptation of the Devill,
O therein thy strength does lie, that christ Goes to his Father, and prays that thou Mayest not yield to such a temptation of the devil,
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or at least that thou maist not bee finally overcome: as it was with Peter, that though hee was foiled, yet his Faith failed not.
or At least that thou Mayest not be finally overcome: as it was with Peter, that though he was foiled, yet his Faith failed not.
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In further application of the Doctrine, consider that if Jesus Christ doth pray to his Father to keep you from Evill, O then I entreat you all, to carrie your selves so in the world,
In further application of the Doctrine, Consider that if jesus christ does pray to his Father to keep you from Evil, Oh then I entreat you all, to carry your selves so in the world,
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as that you labour to accomplish the prayer of Jesus Christ. If you shall ask me, how may I doe that, I answer,
as that you labour to accomplish the prayer of jesus christ. If you shall ask me, how may I do that, I answer,
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Set upon the practise of those things which God hath sanctified unto thee, to keep thee from Evill:
Set upon the practice of those things which God hath sanctified unto thee, to keep thee from Evil:
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and for that end take these Directions; and for that end take these Directions;
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First, when thou art tempted to any sin, avoid all disputings with the Devill, all reasonings with flesh and blood about the sweetnesse and profitablenesse of such a sin;
First, when thou art tempted to any since, avoid all disputings with the devil, all reasonings with Flesh and blood about the sweetness and profitableness of such a since;
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for thus to dispute, is the way to surprize thine owne soule:
for thus to dispute, is the Way to surprise thine own soul:
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therefore when the Devill comes to tempt thee to sin, tell him, that thou art not at leisure to hearken unto him;
Therefore when the devil comes to tempt thee to since, tell him, that thou art not At leisure to harken unto him;
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thou hast better work to doe, and a better Rule to walk by, thou hast the Spirits motion to hearken unto,
thou hast better work to do, and a better Rule to walk by, thou hast the Spirits motion to harken unto,
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and not his injections to dally with. 2. Avoid all occasions unto sinne; if thou art inclined unto Drunkennesse, go not into bad companie, avoid the Ale-bench:
and not his injections to dally with. 2. Avoid all occasions unto sin; if thou art inclined unto drunkenness, go not into bad company, avoid the Alebench:
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if thou art inclined unto Lust, avoid the companie of lewd women, and that is the way, through the grace of God, to keep thee from that Evill.
if thou art inclined unto Lust, avoid the company of lewd women, and that is the Way, through the grace of God, to keep thee from that Evil.
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It is said of the young Wanton, Prov. 7.8. that when he was inveagled to uncleannesse, He walked in the streets where the Harlot dwelt.
It is said of the young Wanton, Curae 7.8. that when he was inveigled to uncleanness, He walked in the streets where the Harlot dwelled.
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First he went to the corner of the Street, then to the Harlots doore, and then the Devill got power over him, to lead him into the house:
First he went to the corner of the Street, then to the Harlots door, and then the devil god power over him, to led him into the house:
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when thou runnest boldly and adventurously to the brink of sin, and leadest thy selfe into temptation, no marvell that thou art overcome.
when thou runnest boldly and adventurously to the brink of since, and Leadest thy self into temptation, no marvel that thou art overcome.
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By an inconsiderate dallying with the occasions of sin, thou dost tempt the Devill to tempt thee:
By an inconsiderate dallying with the occasions of since, thou dost tempt the devil to tempt thee:
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and when once the Devil feels thy pulse, he will provide a suitable temptation for thee;
and when once the devil feels thy pulse, he will provide a suitable temptation for thee;
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whereas, if thou didst dread the fire, thou shouldest not be burnt, if thou wast carefull to avoid the beginings of sin,
whereas, if thou didst dread the fire, thou Shouldst not be burned, if thou wast careful to avoid the beginnings of since,
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and occasions unto sin, that would be a means to keep thee from evil. 3. Consider that the All-seeing eye of God is upon thee, where ever thou art,
and occasions unto since, that would be a means to keep thee from evil. 3. Consider that the All-seeing eye of God is upon thee, where ever thou art,
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and what ever thou art doing, even when thou art contriveing the most secretest way of sin.
and what ever thou art doing, even when thou art contriving the most secretest Way of since.
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This consideration had a powerful effect upon Iob. Iob, 31.1.4.
This consideration had a powerful Effect upon Job Job, 31.1.4.
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I made a Covenant with mine eyes, Iob. 31.1.4 why then should I think on a Maid? doth not he see my wayes, I made a Covenant with mine eyes, Job 31.1.4 why then should I think on a Maid? does not he see my ways,
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and count all my steps? God sees my heart, and sees my wayes, therefore I dare not think, much lesse act that which is wicked:and count all my steps? God sees my heart, and sees my ways, Therefore I Dare not think, much less act that which is wicked:
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Consider that the All-seeing eye of God is upon thee;
Consider that the All-seeing eye of God is upon thee;
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and this is a preservative to secure thee from sin, yea, this is the way that God hath sanctified to keep thee from the Evil of the world.
and this is a preservative to secure thee from since, yea, this is the Way that God hath sanctified to keep thee from the Evil of the world.
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If thou dost evil with the world, thou shalt bee punished with the world; if thou runest with the stream, thou shalt bee drowned in the stream;
If thou dost evil with the world, thou shalt be punished with the world; if thou runnest with the stream, thou shalt be drowned in the stream;
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if thou sinnest with the wicked, thou shalt be damned with the wicked.
if thou Sinnest with the wicked, thou shalt be damned with the wicked.
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4. To keep you from the Evil of the times, consider that it is lesse danger to be under the suffering Evil of the times,
4. To keep you from the Evil of the times, Consider that it is less danger to be under the suffering Evil of the times,
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then to be under the sinning Evil of the times.
then to be under the sinning Evil of the times.
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If thou wilt not run with the stream, and walk wickedly, as the rest of the world doth,
If thou wilt not run with the stream, and walk wickedly, as the rest of the world does,
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then it may bee thou maist be exposed to the suffering Evil of the times:
then it may be thou Mayest be exposed to the suffering Evil of the times:
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But it is better for to lie in a prison, then to sin by any conniveing at, abetting of,
But it is better for to lie in a prison, then to sin by any conniving At, abetting of,
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or compliance with the unparaleld wickednesses that have been of late done amongst us, and are yet a doing.
or compliance with the unparaleld Wickednesses that have been of late done among us, and Are yet a doing.
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Oh thou hadst a thousand times better endure to the utmost extremity, all the suffering Evil that the times may bring upon thee,
O thou Hadst a thousand times better endure to the utmost extremity, all the suffering Evil that the times may bring upon thee,
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then to have any hand in the sins of the times, which are astonishing, and amazing.
then to have any hand in the Sins of the times, which Are astonishing, and amazing.
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5. When thou art tempted to any sin, make thy recourse to Jesus Christ, flee to him for refuge,
5. When thou art tempted to any since, make thy recourse to jesus christ, flee to him for refuge,
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because thou standest by Christ's Strength, and not by thine own. Now didst thou thus reflect on thy self;
Because thou Standest by Christ's Strength, and not by thine own. Now didst thou thus reflect on thy self;
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Alas I have prayed, I have shed many a tear, I have heard many a Sermon,
Alas I have prayed, I have shed many a tear, I have herd many a Sermon,
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and yet I cannot kill my lusts, nor subdue my corruptions;
and yet I cannot kill my Lustiest, nor subdue my corruptions;
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But yet there is one means left for mee to use, and that is, to flee to Jesus Christ,
But yet there is one means left for me to use, and that is, to flee to jesus christ,
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and to call to minde his mediation for mee, his praying for me, and in my behalf.
and to call to mind his mediation for me, his praying for me, and in my behalf.
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Christ doth not only pray in heaven to save thy soul, but he also prayes to sanctifie thine afflictions,
christ does not only pray in heaven to save thy soul, but he also prays to sanctify thine afflictions,
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and to enable thee to resist temptations:
and to enable thee to resist temptations:
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not only to save thy soul, but for all other things that are subservient unto Salvation.
not only to save thy soul, but for all other things that Are subservient unto Salvation.
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O it is a great comfort that thou hast one string more to thy bow, that all the world cannot break:
O it is a great Comfort that thou hast one string more to thy bow, that all the world cannot break:
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Though thy strength faileth, thine heart faileth, and all sail, yet thou hast the Prayers of Jesus Christ, which never faileth.
Though thy strength Faileth, thine heart Faileth, and all sail, yet thou hast the Prayers of jesus christ, which never Faileth.
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O this Prayer of Christ should be the great prop and stay of thy soul, I pray not that thou shouldest take them out of the world,
O this Prayer of christ should be the great prop and stay of thy soul, I pray not that thou Shouldst take them out of the world,
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but that thou shouldest keep them from the Evil. FINIS.but that thou Shouldst keep them from the Evil. FINIS.
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A Divine Ballance To weigh All Doctrines by. Text. 1 Thes. 5.21. Prove all things; Hold fast that which is good.
A Divine Balance To weigh All Doctrines by. Text. 1 Thebes 5.21. Prove all things; Hold fast that which is good.
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IN the later part of this chapter the Apostle laies down many practical Conclusions to bee observed, and performed by us in our Christian course, and conversation:
IN the later part of this chapter the Apostle lays down many practical Conclusions to be observed, and performed by us in our Christian course, and Conversation:
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He begins at the 14 verse and ends at the 22. And therein you have 12 or 13 excellent Conclusions, which are as it were an Epitomie of our whole duty both towards God, and man; Warne them that are unruly. Comfort the feeble minded. Support the weak. Bee patient towards all men.
He begins At the 14 verse and ends At the 22. And therein you have 12 or 13 excellent Conclusions, which Are as it were an Epitome of our Whole duty both towards God, and man; Warn them that Are unruly. Comfort the feeble minded. Support the weak. be patient towards all men.
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Render not evil for good unto any man. Ever follow that which is good both amongst your selves, and to all men. Rejoyce evermore. Pray without ceasing. In every thing give thanks. Quench not the spirit. Despise not Prophesyings. Prove all things;
Render not evil for good unto any man. Ever follow that which is good both among your selves, and to all men. Rejoice evermore. prey without ceasing. In every thing give thanks. Quench not the Spirit. Despise not Prophesyings. Prove all things;
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hold fast that which is good. Abstain from all appearance of evil. hold fast that which is good. Abstain from all appearance of evil.
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Now the words of the Text are almost the last, but they are not the least dutie here prescribed.
Now the words of the Text Are almost the last, but they Are not the least duty Here prescribed.
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Interpreters take pains to give, not only the sence, but the dependance of these words, upon the former;
Interpreters take pains to give, not only the sense, but the dependence of these words, upon the former;
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I shall not trouble you with the connexion, but only mind you of that wch goeth immediately before the Text, viz. Despise not Prophesyings. Prophesying in this place is not taken for that great,
I shall not trouble you with the connexion, but only mind you of that which Goes immediately before the Text, viz. Despise not Prophesyings. Prophesying in this place is not taken for that great,
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and extraordinary gift which the Prophets had, both in the old Testament, and also in the new, whereby they were enabled by God to foretel things to come by immediate revelation,
and extraordinary gift which the prophets had, both in the old Testament, and also in the new, whereby they were enabled by God to foretell things to come by immediate Revelation,
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and to interpret the Scripture with an unerring Spirit.
and to interpret the Scripture with an unerring Spirit.
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Now this extraordinary kinde of Prophesying is ceased, the Lord haveing fully revealed in the Scriptures whatsoever is necessarie to bee known touching the state of his Church unto the worlds end.
Now this extraordinary kind of Prophesying is ceased, the Lord having Fully revealed in the Scriptures whatsoever is necessary to be known touching the state of his Church unto the world's end.
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So that by Prophesying here is meant only Preaching 1 Cor. 14.31. Ye may all Prophesy one by one, that all may learn, and all may be comforted:
So that by Prophesying Here is meant only Preaching 1 Cor. 14.31. You may all Prophesy one by one, that all may Learn, and all may be comforted:
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that is, preach one by one; for it would make a confusion in the Congregation for many to speak at once.
that is, preach one by one; for it would make a confusion in the Congregation for many to speak At once.
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It is observeable to whom the Apostle gave this injunction, not to the wicked of the world,
It is observable to whom the Apostle gave this injunction, not to the wicked of the world,
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but to the Thessalonians, who were not weak Christians, Babes in Christ, as the Philippians were,
but to the Thessalonians, who were not weak Christians, Babes in christ, as the Philippians were,
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but strong Christians, grown Christians, who had attained to a great measure of saith, patience, and holiness, as 1 Thes. 1.7. Ye were examples to all that beleive in Macedonia, and in Achaia.
but strong Christians, grown Christians, who had attained to a great measure of Says, patience, and holiness, as 1 Thebes 1.7. You were Examples to all that believe in Macedonia, and in Achaia.
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They were Christians of the upper form, famous for faith, and godliness, examplary to neighbor Churches,
They were Christians of the upper from, famous for faith, and godliness, exemplary to neighbour Churches,
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yet the Apostle bids them, not to de spise Prophesying; not to despise the Preaching of the Word of God.
yet the Apostle bids them, not to the spise Prophesying; not to despise the Preaching of the Word of God.
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There are in our daies many vain and ignorant people, who out of a phantastical conceit of their perfection in knowledg,
There Are in our days many vain and ignorant people, who out of a fantastical conceit of their perfection in knowledge,
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and high achievements of grace, think themselves to bee above all Ordinances, above Prayer, hearing the Word, or receiving the Sacrament:
and high achievements of grace, think themselves to be above all Ordinances, above Prayer, hearing the Word, or receiving the Sacrament:
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they live altogether in excel••s, you shall never see them below the third heaven, their common discourse is of unexpressible ravishing communion with the Lord Jesus Christ;
they live altogether in excel••s, you shall never see them below the third heaven, their Common discourse is of unexpressible ravishing communion with the Lord jesus christ;
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and hereupon they contemn all the Ordinances of the Gospel, as beggerly Rudiments, as Childrens food.
and hereupon they contemn all the Ordinances of the Gospel, as beggarly Rudiments, as Children's food.
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But let such consider, That if any Church, or people in the world might have pleaded, that they were above Ordinances, the Thessalonians might have done it, who were every way gracious, even beyond comparison;
But let such Consider, That if any Church, or people in the world might have pleaded, that they were above Ordinances, the Thessalonians might have done it, who were every Way gracious, even beyond comparison;
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yet the Apostle presseth upon them the necessity of attending upon a Gospel Ministry.
yet the Apostle Presseth upon them the necessity of attending upon a Gospel Ministry.
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Hence observe, That men that have attained unto the highest perfection of grace and knowledge, that it is possible for men in this life, to attain unto, are not to despise,
Hence observe, That men that have attained unto the highest perfection of grace and knowledge, that it is possible for men in this life, to attain unto, Are not to despise,
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or neglect the Ordinances of Iesus Christ. or neglect the Ordinances of Iesus christ.
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Not only doth a Child need daily food, but the strongest man in the world will faint, and die without it.
Not only does a Child need daily food, but the Strongest man in the world will faint, and die without it.
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I have wondred to think how the Devil could ever get this deceit into the hearts of men, to make them to think that they are above Ordinances when as the Scripture speaks so expresly against this opinion. 1 Cor. 14. Wherefore tongues are for a sign, not •o them that beleive,
I have wondered to think how the devil could ever get this deceit into the hearts of men, to make them to think that they Are above Ordinances when as the Scripture speaks so expressly against this opinion. 1 Cor. 14. Wherefore tongues Are for a Signen, not •o them that believe,
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but to them that beleive not, but Prophesying serveth not for them that beleive not, but for them which beleive. but to them that believe not, but Prophesying serves not for them that believe not, but for them which believe.
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Here you see, the Apostle clearly asserts it, that beleivers (nay strong beleivers) are not to despise Prophesying.
Here you see, the Apostle clearly asserts it, that believers (nay strong believers) Are not to despise Prophesying.
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And David a great Prophet, a man after God's own heart, rich in guifts, and grace,
And David a great Prophet, a man After God's own heart, rich in Gifts, and grace,
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yet longs after God's presence in the Tabernacle, Psal. 84.2. It was his earnest desire, his cheifest comfort yea he accounted it the greatest happinesse that he could attain unto, in this world, to be near where the Ark of God was (the place of his residence amongst men in those daies) to behold the face of God in his Sanctuary, to enjoy the publique Ordinances of God.
yet longs After God's presence in the Tabernacle, Psalm 84.2. It was his earnest desire, his chiefest Comfort yea he accounted it the greatest happiness that he could attain unto, in this world, to be near where the Ark of God was (the place of his residence among men in those days) to behold the face of God in his Sanctuary, to enjoy the public Ordinances of God.
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And saith the Apostle Heb. 5.14.
And Says the Apostle Hebrew 5.14.
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Strong meat belongeth to them that are of full age, even those who by reason of use, have their sences exercised to discerne both good, and evil. Strong meat belongeth to them that Are of full age, even those who by reason of use, have their Senses exercised to discern both good, and evil.
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Those who are of full age, i.e. in comparison of those hee before compared to babes.
Those who Are of full age, i.e. in comparison of those he before compared to babes.
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By reason of use, i.e. by hearing, reading, and meditateing on the Word of God. Have their sences, i.e. their understanding, judgment, and memory.By reason of use, i.e. by hearing, reading, and meditating on the Word of God. Have their Senses, i.e. their understanding, judgement, and memory.
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To discern both good and evil, i.e. to choose that which is good, and refuse that which is evil.
To discern both good and evil, i.e. to choose that which is good, and refuse that which is evil.
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Now the Apostle expresly saith, Ephe. 4.11, 12. 13. That people are to abide under the Word preached, until they come to heaven.
Now the Apostle expressly Says, Ephes 4.11, 12. 13. That people Are to abide under the Word preached, until they come to heaven.
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He gave some Apostles, and some Evangelists, and some Pastors and Teathers; He gave Some Apostles, and Some Evangelists, and Some Pastors and Teathers;
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for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ,
for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of christ,
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untill we all come in the unity of the faith, and of the knowledg of the son of God,
until we all come in the unity of the faith, and of the knowledge of the son of God,
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unto a perfect man, unto the measure of the stature of the fullness of Christ. unto a perfect man, unto the measure of the stature of the fullness of christ.
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The use of the Ministery is perpetual, it is to continue so long as the Sun and Moon endure,
The use of the Ministry is perpetual, it is to continue so long as the Sun and Moon endure,
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untill all the Elect of God are brought in, until we come to be perfect men, which shall be in the World to come.
until all the Elect of God Are brought in, until we come to be perfect men, which shall be in the World to come.
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We must live under the means of grace, until we come to glory. And the Reasons hereof are these:
We must live under the means of grace, until we come to glory. And the Reasons hereof Are these:
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1. Because our sanctification in this life is not perfect: the Scripture last quoated, doth intimate thus much: 1. Because our sanctification in this life is not perfect: the Scripture last quoted, does intimate thus much:
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There is the old man, and the new man, flesh and spirit in the best Saints,
There is the old man, and the new man, Flesh and Spirit in the best Saints,
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although sin hath received its deadly wound, and shall never reign as a King in the soul,
although since hath received its deadly wound, and shall never Reign as a King in the soul,
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yet it may tyrannize in us, and we shall never be perfectly freed from the rebellion thereof, untill we come to Heaven.
yet it may tyrannise in us, and we shall never be perfectly freed from the rebellion thereof, until we come to Heaven.
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The heart is exceeding deceitfull, deceitfull above all things, Jer. 17.9. The heart is exceeding deceitful, deceitful above all things, Jer. 17.9.
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The heart of man is the greatst cheater in the world, there is not such a deceiver, it is so wickedly wicked,
The heart of man is the greatest cheater in the world, there is not such a deceiver, it is so wickedly wicked,
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so unsearchably wicked, beyond all expression, who can know it! Wickednesse lies hidden in the secret corners thereof:
so unsearchably wicked, beyond all expression, who can know it! Wickedness lies hidden in the secret corners thereof:
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There is no man (no not the most knowing and the most innocent) knoweth how often be offendeth, Psal. 19.12. Therefore Solomon saith, Prov. 28.26. He that trusteth in his owne beart is a fool. There is no man (no not the most knowing and the most innocent) Knoweth how often be offends, Psalm 19.12. Therefore Solomon Says, Curae 28.26. He that Trusteth in his own beart is a fool.
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Now the preaching of the Word is an effectuall meanes for the unbowelling of corruption, and discovering of the secret turnings and windings of the heart;
Now the preaching of the Word is an effectual means for the unboweling of corruption, and discovering of the secret turnings and windings of the heart;
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Heb. 4.12 The Word of God is quick and powerfull, and sharper than any two-edged Sword, piercing even to the dividing asunder of Soul and Spirit and of the joynts and marrow; Hebrew 4.12 The Word of God is quick and powerful, and sharper than any two-edged Sword, piercing even to the dividing asunder of Soul and Spirit and of the Joints and marrow;
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and is a discerner of the intents and thoughts of the heart. and is a discerner of the intents and thoughts of the heart.
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This I thought good to name, to shew you in my passage to the Text, that whilst you live in this World, you are to wait upon the Ministery of the Word, and not to despise Prophesying.
This I Thought good to name, to show you in my passage to the Text, that while you live in this World, you Are to wait upon the Ministry of the Word, and not to despise Prophesying.
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Now after the Apostles injunction, my Text comes fitly in; for many will despise the Ministers Doctrine before they trie it:
Now After the Apostles injunction, my Text comes fitly in; for many will despise the Ministers Doctrine before they try it:
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therefore the Apostle when he said, Despise not prophesying, subjoines, Prove all things. Trie, trie, and if there bee any error in what you heare, then despise it:
Therefore the Apostle when he said, Despise not prophesying, subjoines, Prove all things. Try, try, and if there be any error in what you hear, then despise it:
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Despise not Preaching, only this is your work, Trie all things, and hold fast that which is good.
Despise not Preaching, only this is your work, Try all things, and hold fast that which is good.
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In the first place I shall give you the meaning of the words; In the First place I shall give you the meaning of the words;
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prove, the word in the Greek NONLATINALPHABET is a word borrowed from Gold-smiths, who when they would trie their mettall whether it bee currant or not, bring it to the Touchstone;prove, the word in the Greek is a word borrowed from Goldsmiths, who when they would try their mettle whither it be currant or not, bring it to the Touchstone;
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so the word signifies to trie, or to know by experience:
so the word signifies to try, or to know by experience:
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and thus you are to trie by the Touchstone of the Word, all Doctrines you heare, that is the Standard to trie them by.
and thus you Are to try by the Touchstone of the Word, all Doctrines you hear, that is the Standard to try them by.
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Try or prove all things, by all things here is meant all Doctrines preached, all Prophesyings or Preachings you heare.Try or prove all things, by all things Here is meant all Doctrines preached, all Prophesyings or Preachings you hear.
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It is observable, that when the Apostle Paul spake these words, the Evangelists were not written,
It is observable, that when the Apostle Paul spoke these words, the Evangelists were not written,
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nor commended to the publique care of the Church of God: It is thought that this Epistle was written thirtie years or more before the Evangelists:
nor commended to the public care of the Church of God: It is Thought that this Epistle was written thirtie Years or more before the Evangelists:
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Now in that the Apostle doth command them to trie the Doctrins preached, he therein referres them to the Scriptures of the Old Testament. It followes, Hold fast that which is good:
Now in that the Apostle does command them to try the Doctrines preached, he therein refers them to the Scriptures of the Old Testament. It follows, Hold fast that which is good:
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There is a twofold holding fast;
There is a twofold holding fast;
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1 An holding fast in judgment the Truths of the Gospel, that you doe not run into error. 2 An holding fast in practice the power of the Gospel, that ye doe not run into sin.
1 an holding fast in judgement the Truths of the Gospel, that you do not run into error. 2 an holding fast in practice the power of the Gospel, that you do not run into since.
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1. Hold fast in judgment the truths of the Gospell, that yee doe not run into Error:
1. Hold fast in judgement the truths of the Gospel, that ye do not run into Error:
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This is laid down 2 Pet. 3.17. Therefore beloved seeing ye know these things, beware lest yee also being led away with the error of the wicked, fall from your own stedfastnesse; that is in judgment:
This is laid down 2 Pet. 3.17. Therefore Beloved seeing you know these things, beware lest ye also being led away with the error of the wicked, fallen from your own steadfastness; that is in judgement:
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there must bee a foreknowledg of the truths of the Gospell, before ye can attain unto stedfastnesse in grace;
there must be a foreknowledge of the truths of the Gospel, before you can attain unto steadfastness in grace;
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and besides knowledg, there is required vigilance and carefulness if wee would hold fast the truths of the Gospell: Thus you are to retain in judgment the Doctrines of the Gospell, that ye run not into erronious Principles.
and beside knowledge, there is required vigilance and carefulness if we would hold fast the truths of the Gospel: Thus you Are to retain in judgement the Doctrines of the Gospel, that you run not into erroneous Principles.
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It is childish, faith Saint Paul Ephes. 4.14. to be tossed to and fro, and carried about with every wind of Doctrine:
It is childish, faith Saint Paul Ephesians 4.14. to be tossed to and from, and carried about with every wind of Doctrine:
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to be over credulous, easie of beliefe, fickle and wavering as children are.
to be over credulous, easy of belief, fickle and wavering as children Are.
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2. It implies an holding fast in practice, that ye run not into sinne, that yee hold on your course of holinesse, setled and unaltered:
2. It Implies an holding fast in practice, that you run not into sin, that ye hold on your course of holiness, settled and unaltered:
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and this is laid down Phil, 2.15.16. That you may bee blamelesse and harmlesse, the sonnes of God, without rebuke, in the midst of a crooked and perverse Nation, among whom yee shine as lights in the World, holding forth the Word of Life:
and this is laid down Philip, 2.15.16. That you may be blameless and harmless, the Sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the World, holding forth the Word of Life:
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that is, in a blamelesse, holy, and humble conversation.
that is, in a blameless, holy, and humble Conversation.
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A man then holds fast, when hee frames his life according to the direction of the Word of God;
A man then holds fast, when he frames his life according to the direction of the Word of God;
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for knowledge is emptie and vain, and profiteth not, if it bee not reduced unto practice;
for knowledge is empty and vain, and profiteth not, if it be not reduced unto practice;
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and practice in our Christian course is difficult, up the hill, it requires heed and watchfulnesse,
and practice in our Christian course is difficult, up the hill, it requires heed and watchfulness,
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therefore we must be solicitously carefull to hold out in our practice, that which we are convinced in our judgment is the Truth and Will of God revealed in his Word.
Therefore we must be solicitously careful to hold out in our practice, that which we Are convinced in our judgement is the Truth and Will of God revealed in his Word.
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So that the sence of the words is this, Trie all the Doctrins of that Minister under which you live, by the Word of God,
So that the sense of the words is this, Try all the Doctrines of that Minister under which you live, by the Word of God,
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whether they be true or false, sound or corrupt;
whither they be true or false, found or corrupt;
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and what ye finde to be the truth, and consonant to the Word of God, embrace it, hold it fast in your judgment, that you run not into contrary Opinions,
and what you find to be the truth, and consonant to the Word of God, embrace it, hold it fast in your judgement, that you run not into contrary Opinions,
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and in your practice, that yee run not into any vicious courses in your lives and conversations;
and in your practice, that ye run not into any vicious courses in your lives and conversations;
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and what ye finde to be false and sinfull, reject it. And thus you have a briefe paraphrase and explication of the words.
and what you find to be false and sinful, reject it. And thus you have a brief Paraphrase and explication of the words.
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From the first part of the words, Prove all things, I shall draw this Observation, viz.
From the First part of the words, Prove all things, I shall draw this Observation, viz.
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That it is the duty of all hearers of the Word, to try and prove all the Doct•rines which they heare. That it is the duty of all hearers of the Word, to try and prove all the Doct•rines which they hear.
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It is the injunction that Saint Iohn gives in his first Epistle, ch. 4. v. 1. Beloved,1 Iohn 4.1 believe not every spirit,
It is the injunction that Saint John gives in his First Epistle, changed. 4. v. 1. Beloved,1 John 4.1 believe not every Spirit,
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but try the spirits, whether they are of God, because many false Prophets are go•e out into the World: but try the spirits, whither they Are of God, Because many false prophets Are go•e out into the World:
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that is, Try the Doctrines that such men preach, who pretend that they have the Spirit,
that is, Try the Doctrines that such men preach, who pretend that they have the Spirit,
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and preach by the Spirit, whether they be true or false.
and preach by the Spirit, whither they be true or false.
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Erronious Teachers will boast of the Spirit, and therefore we must try what spirit their Doctrin cometh from;
Erroneous Teachers will boast of the Spirit, and Therefore we must try what Spirit their Doctrine comes from;
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we must not with Solomons fool, give credence to every thing that is published under the glorious name of Truth:
we must not with Solomons fool, give credence to every thing that is published under the glorious name of Truth:
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But wee must consider that the Church of God hath alwaies been pestered with false Teachers;
But we must Consider that the Church of God hath always been pestered with false Teachers;
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in Ieremiah's time there were such as published the Visions o• their own Brain, for sound Doctrine:
in Jeremiah's time there were such as published the Visions o• their own Brain, for found Doctrine:
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and the Apostle Paul doth often complain of false Teachers that transformed themselves into Angels of Light:
and the Apostle Paul does often complain of false Teachers that transformed themselves into Angels of Light:
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it is the Devils policy many times to transform himselfe into an Angell of Light;
it is the Devils policy many times to transform himself into an Angel of Light;
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and because his commodities will not sell in his own Market, therfore he labours to bring them into Gods Market (for such is the Preaching of the Word) thinking that none will suspect them there.
and Because his commodities will not fell in his own Market, Therefore he labours to bring them into God's Market (for such is the Preaching of the Word) thinking that none will suspect them there.
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Have wee not then great reason to trie all Doctrines that we heare!
Have we not then great reason to try all Doctrines that we hear!
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In the handling of this Doctrine, I shall first give some Cautions: Secondly, the Reasons thereof:
In the handling of this Doctrine, I shall First give Some Cautions: Secondly, the Reasons thereof:
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Thirdly, lay down some Directions about trying what you heare.
Thirdly, lay down Some Directions about trying what you hear.
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The first Caution is this, When the Apostle bids you prove all things, he doth not thereby intend that people should have a liberty to heare any body,
The First Caution is this, When the Apostle bids you prove all things, he does not thereby intend that people should have a liberty to hear any body,
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and so to trie all Preachers; as Calvin upon the place well observes:
and so to try all Preachers; as calvin upon the place well observes:
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for, by this meanes a man may sooner suck in an Error, than embrace the Truth.
for, by this means a man may sooner suck in an Error, than embrace the Truth.
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Nay, the Scripture is expresly against it:
Nay, the Scripture is expressly against it:
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If you can heare a man that doth preach the Truth, you are not to follow such as are known to divulge Errors: 2 Tim. 4.3, 4. For the time will come when they will not endure sound Doctrine,
If you can hear a man that does preach the Truth, you Are not to follow such as Are known to divulge Errors: 2 Tim. 4.3, 4. For the time will come when they will not endure found Doctrine,
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but after their own lusts shall they heap to themselves Teachers, having itching eares;
but After their own Lustiest shall they heap to themselves Teachers, having itching ears;
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and they shall turn away their eares from the Truth, and shall bee turned into Fables. And 2 John 10.11.and they shall turn away their ears from the Truth, and shall be turned into Fables. And 2 John 10.11.
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If there come any unto you, and brings not this Doctrine, receive him not into your House, If there come any unto you, and brings not this Doctrine, receive him not into your House,
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neither bid him, God speed, for he that biddeth him God speed, is partaker of his evill deeds. neither bid him, God speed, for he that bids him God speed, is partaker of his evil Deeds.
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And Math. 24.23, 24. If any man shall say unto you, Lo bere is Christ, And Math. 24.23, 24. If any man shall say unto you, Lo bear is christ,
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or there is Christ, beleeve it not, for there shall arise false Christs, and false Prophets,
or there is christ, believe it not, for there shall arise false Christ, and false prophets,
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and shall shew you great Signes and Wonders;
and shall show you great Signs and Wonders;
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insomuch that if it were possible they should deceive the very Elect. And verse 26. Wherefore if they shall say unto you,
insomuch that if it were possible they should deceive the very Elect. And verse 26. Wherefore if they shall say unto you,
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behold Hee is in the Desart, go not forth, behold Hee is in the secret Chambers, believe it not. behold He is in the Desert, go not forth, behold He is in the secret Chambers, believe it not.
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False Prophets shall arise, and what shall they say? Lo here is Christ; not as if Christ was there personally, but doctrinally.
False prophets shall arise, and what shall they say? Lo Here is christ; not as if christ was there personally, but doctrinally.
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Some shall say He is in the Desart, for these false Teachers used to draw people out into desart places where they might more securely publish their Errors and Heresies; wheras Truth seeks no corner.
some shall say He is in the Desert, for these false Teachers used to draw people out into desert places where they might more securely publish their Errors and Heresies; whereas Truth seeks no corner.
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But go not out after them, saith Christ: If they shall say Hee is in the secret Chamber, doe not believe them.
But go not out After them, Says christ: If they shall say He is in the secret Chamber, do not believe them.
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Things honest ever rejoyce in being made publique, but viciousnesse would be concealed;
Things honest ever rejoice in being made public, but viciousness would be concealed;
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and therefore it is that they seek out secret Chambers, Darknesse best becomming their deeds of darknesse.
and Therefore it is that they seek out secret Chambers, Darkness best becoming their Deeds of darkness.
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Hence it is that in the Scripture you have a command to take heed not only whom you heare for the Preacher,
Hence it is that in the Scripture you have a command to take heed not only whom you hear for the Preacher,
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and how you heare for the manner, but also what you heare for the matter; so the Evangelist expresseth it, Mark 4.24. Take heed what you heare.
and how you hear for the manner, but also what you hear for the matter; so the Evangelist Expresses it, Mark 4.24. Take heed what you hear.
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The Physician may be authorized to practise, and yet may prescribe dangerous potions: The physician may be authorized to practise, and yet may prescribe dangerous potions:
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the Minister may be true, as to his Office, and yet a false Teacher, as to his Doctrine, and so to be rejected;
the Minister may be true, as to his Office, and yet a false Teacher, as to his Doctrine, and so to be rejected;
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we must not only look to the messenger, but to the message:
we must not only look to the Messenger, but to the message:
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And if any man (whatever hee bee) preach any other Gospel than this Gal. 1.8. let him be accursed. These erronious and seducing Doctrines are the Devils tares, and the preaching of them is the Devils seed time; And if any man (whatever he be) preach any other Gospel than this Gal. 1.8. let him be accursed. These erroneous and seducing Doctrines Are the Devils tares, and the preaching of them is the Devils seed time;
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and if wee would not have these tares to grow in our field, wee must not bee present where the Devil soweth them;
and if we would not have these tares to grow in our field, we must not be present where the devil Soweth them;
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for we must know, that a Christian may be poisoned to death, as well as starved;
for we must know, that a Christian may be poisoned to death, as well as starved;
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therefore it is the duty of Christians to take heed what they heare, lest they swallow down poison instead of wholsom food, soul damning opinions instead of the sincere milk of God's Word. 1 Pet. 2.2. As new born babes desire the sincere milk of the Word, not the fantasticall Notions and Opinions of vain minded men.
Therefore it is the duty of Christians to take heed what they hear, lest they swallow down poison instead of wholesome food, soul damning opinions instead of the sincere milk of God's Word. 1 Pet. 2.2. As new born babes desire the sincere milk of the Word, not the fantastical Notions and Opinions of vain minded men.
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Will yee look to the food of your bodies, and will yee not minde the food of your soules? will yee bee carefull that that be bread,
Will ye look to the food of your bodies, and will ye not mind the food of your Souls? will ye be careful that that be bred,
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and bread indeed that yee feed upon for bodily strength? and will ye be so carelesse as to feed upon husks,
and bred indeed that ye feed upon for bodily strength? and will you be so careless as to feed upon husks,
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and poison for your soules? Therefore take heed what ye heare, and whom ye heare,
and poison for your Souls? Therefore take heed what you hear, and whom you hear,
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for sin first entereth in by the eare; and the Apostle saith, 1 Cor. 15.33. Evill words corrupt good manners.
for since First entereth in by the ear; and the Apostle Says, 1 Cor. 15.33. Evil words corrupt good manners.
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So this is the first Caution, when ye are bid to prove all things, you have not thereby a liberty given you to hear all sorts of Preachers.
So this is the First Caution, when you Are bid to prove all things, you have not thereby a liberty given you to hear all sorts of Preachers.
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Secondly, when the Apostle saith, prove all things, hee never intended that men should be unstable in Christianity, scepticks in Religion, wandering stars, never fixed in the truths of the Gospel,
Secondly, when the Apostle Says, prove all things, he never intended that men should be unstable in Christianity, sceptics in Religion, wandering Stars, never fixed in the truths of the Gospel,
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like Seekers (for so they may very well be called) who settle no where,
like Seekers (for so they may very well be called) who settle no where,
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but are alwaies finding out new Truths, with their new Lights, which usually in the End prove to be nothing but old Errors.
but Are always finding out new Truths, with their new Lights, which usually in the End prove to be nothing but old Errors.
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The Colossians were called upon, to seek rooting and establishment in the faith, Col. 2.7
The colossians were called upon, to seek rooting and establishment in the faith, Col. 2.7
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Thirdly, In proveing all Doctrines that you heare, be sure you doe not bring the Scripture to your opinion,
Thirdly, In proving all Doctrines that you hear, be sure you do not bring the Scripture to your opinion,
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but bring your opinion to the Scripture; for the Scripture teacheth nothing but truth, and commandeth nothing but goodnesse.
but bring your opinion to the Scripture; for the Scripture Teaches nothing but truth, and commands nothing but Goodness.
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Many force the Scriptures to speak that which was never intended by the Holy-Ghost, that so they may seeme to countenance those erronious opinions which are divulged;
Many force the Scriptures to speak that which was never intended by the Holy ghost, that so they may seem to countenance those erroneous opinions which Are divulged;
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they set the Scriptures as it were upon the wrack to make them confess that which they never intended; they Set the Scriptures as it were upon the wrack to make them confess that which they never intended;
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thus it was with Hereticks of old, and this also is their practice in our daies, they deal with the Scripture as he did with the Oracle of Delphos, to make it speak what he meant.
thus it was with Heretics of old, and this also is their practice in our days, they deal with the Scripture as he did with the Oracle of Delphos, to make it speak what he meant.
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But this is the Caution that I would give, Doe not bring your sence to the Scripture,
But this is the Caution that I would give, Do not bring your sense to the Scripture,
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but labour to carry away the Holy-ghosts sence from the Scripture.
but labour to carry away the Holy-ghosts sense from the Scripture.
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Fourthly, In proving the Doctrins that you hear, Lean not too much to your own understanding, think not your selves infallible, bee not over confident of your own opinion in matters controversial, especially if contrary to the judgment of those who are eminent both for guifts and grace. Fourthly, In proving the Doctrines that you hear, Lean not too much to your own understanding, think not your selves infallible, be not over confident of your own opinion in matters controversial, especially if contrary to the judgement of those who Are eminent both for Gifts and grace.
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Ponder the Scriptures throughly, and seek unto God by prayer, before ye resolve in matters that are ambiguous. Pro. 4.26. Ponder the path of thy feet.
Ponder the Scriptures thoroughly, and seek unto God by prayer, before you resolve in matters that Are ambiguous. Pro 4.26. Ponder the path of thy feet.
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Having dispatched the Cautions, I shall give the Reasons why men must try the Doctrines that they hear:
Having dispatched the Cautions, I shall give the Reasons why men must try the Doctrines that they hear:
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First, Because erronious and corrupt Teachers, may carry a very near resemblance to them that preach the truth.
First, Because erroneous and corrupt Teachers, may carry a very near resemblance to them that preach the truth.
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I have read of two Painters Parrhasius and Zeuxis, who contending for the mastery in that Art, the one painted Grapes so exactly, that the birds came to pick them, thinking they had been very Grapes:
I have read of two Painters Parrhasius and Zeuxis, who contending for the mastery in that Art, the one painted Grapes so exactly, that the Birds Come to pick them, thinking they had been very Grapes:
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And the other painted a Curtain so exactly, that his fellow Painter came to draw it, supposing that it had bin a real Curtain.
And the other painted a Curtain so exactly, that his fellow Painter Come to draw it, supposing that it had been a real Curtain.
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There is such a near affinitie betwixt sound Teachers, and seducing Teachers, that it is no easie matter for a man to discern betwixt them.
There is such a near affinity betwixt found Teachers, and seducing Teachers, that it is no easy matter for a man to discern betwixt them.
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But all is not gold that glisters:
But all is not gold that glisters:
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A notable Text you have for this, 2 Cor. 11.13, 14. For such are false Apostles, deceitful workers, transforming themselves into the Apostles of Christ; A notable Text you have for this, 2 Cor. 11.13, 14. For such Are false Apostles, deceitful workers, transforming themselves into the Apostles of christ;
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and no marvel, for Satan himselfe is transformed into an Angel of light. False Apostles may transforme themselves so, as to be like the Apostles of Christ;and no marvel, for Satan himself is transformed into an Angel of Light. False Apostles may transform themselves so, as to be like the Apostles of christ;
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and Ministers of the Devil, factors for hell, may transforme themselves so as to be like the Ministers of Jesus Christ:
and Ministers of the devil, Factors for hell, may transform themselves so as to be like the Ministers of jesus christ:
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Therefore there is good reason that you should try all Doctrines that you hear, whether they bee agreable to the Word of God, or no.
Therefore there is good reason that you should try all Doctrines that you hear, whither they be agreeable to the Word of God, or no.
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Secondly, Because the Word of God doth foretell that there shall be as many (if not more) false Teachers under the new Testament,
Secondly, Because the Word of God does foretell that there shall be as many (if not more) false Teachers under the new Testament,
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then under the old, and more in the later daies, then were in the former ages of the world;
then under the old, and more in the later days, then were in the former ages of the world;
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this is plain from that Text of Scripture, 2 Pet. 2.1.
this is plain from that Text of Scripture, 2 Pet. 2.1.
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But there were false Prophets also among the people, even as there shall be false Teachers among you, who privily shall bring in damnable Heresies, But there were false prophets also among the people, even as there shall be false Teachers among you, who privily shall bring in damnable Heresies,
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even denying the Lord that bought them, and bring upon themselves swift destruction. They were of old under the Law, they shall be with you under the Gospel.even denying the Lord that bought them, and bring upon themselves swift destruction. They were of old under the Law, they shall be with you under the Gospel.
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Although the Pharisees are dead, who corrupted the Law, yet the same Spirit still lives in men,
Although the Pharisees Are dead, who corrupted the Law, yet the same Spirit still lives in men,
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and will doe to the End of the World.
and will do to the End of the World.
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The Apostle gives this, as a reason why we should try such Doctrines as we hear,
The Apostle gives this, as a reason why we should try such Doctrines as we hear,
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because in the times of the new Testament many false Teachers will appear, 1 John 4.1. Beleive not every Spirit, but try the Spirits whether they are of God, because many false Prophets are gone out into the World.
Because in the times of the new Testament many false Teachers will appear, 1 John 4.1. Believe not every Spirit, but try the Spirits whither they Are of God, Because many false prophets Are gone out into the World.
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Believe not every man that saith he hath the Spirit, and that the Spirit doth teach him that Doctrine, that he preacheth,
Believe not every man that Says he hath the Spirit, and that the Spirit does teach him that Doctrine, that he Preacheth,
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but try whether it be agreable to the Word of God, or no;
but try whither it be agreeable to the Word of God, or no;
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and the reason he gives is, because there are many (not few) false Prophets,
and the reason he gives is, Because there Are many (not few) false prophets,
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and those not gone into a corner, or bound up in one part of the World;
and those not gone into a corner, or bound up in one part of the World;
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indeed in former time, the nest of them was enclosed in one part of the World, in Germany, and especially in Amsterdam; But now they are gone out into the whole World:
indeed in former time, the nest of them was enclosed in one part of the World, in Germany, and especially in Amsterdam; But now they Are gone out into the Whole World:
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Therefore try the Spirits whether they be of God; try before ye trust, before ye beleive.
Therefore try the Spirits whither they be of God; try before you trust, before you believe.
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Thirdly, trie all Doctrines that you hear preached, because false Doctrines and Heresies come from the publishers of them very slily and craftily into the minds of men:
Thirdly, try all Doctrines that you hear preached, Because false Doctrines and Heresies come from the publishers of them very slily and craftily into the minds of men:
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There is not more legerdemain shewed by a cunning juggler, then by these false Teachers, they are subtile & cunning to pervert the minds of men:
There is not more legerdemain showed by a cunning juggler, then by these false Teachers, they Are subtle & cunning to pervert the minds of men:
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As the Apostle shewes Ephes. 4.14.
As the Apostle shows Ephesians 4.14.
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That we henceforth be no more children, tossed to and fro, and carryed about with every wind of Doctrin, by the stight of men, That we henceforth be no more children, tossed to and from, and carried about with every wind of Doctrine, by the stight of men,
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and cunning craftinesse whereby they lie in wait to deceive. and cunning craftiness whereby they lie in wait to deceive.
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The word in the Greek is very emphatical, NONLATINALPHABET, by mens cogging of a die: It is a word borrowed from cheating gamesters, that can throw with a die, what way they please.
The word in the Greek is very emphatical,, by men's cogging of a die: It is a word borrowed from cheating gamesters, that can throw with a die, what Way they please.
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These Teachers can as easily convey errors into the minds of men, as a cunning gamster can cheat with a die.
These Teachers can as Easily convey errors into the minds of men, as a cunning gamester can cheat with a die.
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We have had many such sly, and subtile convayances, or else the truths of God could never have been perverted amongs us as they are. It is Observable, Rev. 9.8. That the locusts that came out of the East, Rev. 9.8. had their faces like the faces of women.
We have had many such sly, and subtle conveyances, or Else the truths of God could never have been perverted amongst us as they Are. It is Observable, Rev. 9.8. That the Locusts that Come out of the East, Rev. 9.8. had their faces like the faces of women.
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Interpreters expound them to be Iesuites, and factors for Rome; they had womens faces, insinuating and allureing countenances, invea gleing, enticeing,
Interpreters expound them to be Iesuites, and Factors for Room; they had women's faces, insinuating and alluring countenances, invea gleing, enticing,
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and bewitching of men with their follies. Of such the Apostle speaks, Rom. 16.18. For they that are such, Ro. 16.18. serve not our Lord Iesus Christ, but their own bellies, and by good words, and fair speches, deceive the hearts of the simple.
and bewitching of men with their follies. Of such the Apostle speaks, Rom. 16.18. For they that Are such, Ro. 16.18. serve not our Lord Iesus christ, but their own bellies, and by good words, and fair Speeches, deceive the hearts of the simple.
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Even as a foul faced whore, painteth her face, so do they their damnable errors, with eloquent insinuations;
Even as a foul faced whore, painteth her face, so do they their damnable errors, with eloquent insinuations;
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sometimes they tickle itching ears with such eloquent Notions as may make them admired. And sometimes they suggest high priveledges, unspeakable advantages by what they deliver;
sometime they tickle itching ears with such eloquent Notions as may make them admired. And sometime they suggest high privileges, unspeakable advantages by what they deliver;
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As the Devil did to our first parents, ye shall be like unto Gods. Error must have good words to varnish it over,
As the devil did to our First Parents, you shall be like unto God's Error must have good words to varnish it over,
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and fair speeches, plausible, eloquent, and accute deliveries. By good words they deceive the hearts of the simple. And 2 Pet. 2.1.
and fair Speeches, plausible, eloquent, and acute deliveries. By good words they deceive the hearts of the simple. And 2 Pet. 2.1.
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the Apostle sets forth their flynesse in bringing in damnable Heresies. Had Peter lived in our age, he would have been accounted a bitter man, to call them Heresies, yea, and damnable Heresies;
the Apostle sets forth their flynesse in bringing in damnable Heresies. Had Peter lived in our age, he would have been accounted a bitter man, to call them Heresies, yea, and damnable Heresies;
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but they were privily brought in, and saith he, many shall follow their pernicious waies, and through covetousnesse shall they with feigned words make merchandise of you:
but they were privily brought in, and Says he, many shall follow their pernicious ways, and through covetousness shall they with feigned words make merchandise of you:
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with feigned words this must be done, under the specious pretence of Truth, & new Light;
with feigned words this must be done, under the specious pretence of Truth, & new Light;
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they will mix some gold with their copper, some truths with their falsehoods, they will sweeten their baits, that they may take the sooner.
they will mix Some gold with their copper, Some truths with their falsehoods, they will sweeten their baits, that they may take the sooner.
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For if Error was nakedly brought in, there is scarce a man would embrace it, it would appear in such an ugly shape,
For if Error was nakedly brought in, there is scarce a man would embrace it, it would appear in such an ugly shape,
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and therefore it is that they cloath it with a semblance of truth and piety.
and Therefore it is that they cloth it with a semblance of truth and piety.
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Fourthly, You should try all Doctrines that you heare, before you beleive them, because through the credulity that is in us, men of the most sollidest judgments are apt to be led away with novelties and deceived with error:
Fourthly, You should try all Doctrines that you hear, before you believe them, Because through the credulity that is in us, men of the most sollidest Judgments Are apt to be led away with novelties and deceived with error:
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we are by nature like the sand in the Sea, moved with every wave, like reeds shaken with every puff of winde.
we Are by nature like the sand in the Sea, moved with every wave, like reeds shaken with every puff of wind.
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A notable text you have for this. 2. Cor. 11.3. But I fear lest by any means as the serpent beguiled Eve, through her subtilty, so your mindes should be corrupted from the simplicity that is in Christ.
A notable text you have for this. 2. Cor. 11.3. But I Fear lest by any means as the serpent beguiled Eve, through her subtlety, so your minds should be corrupted from the simplicity that is in christ.
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The Devil would not make use of a dotish soo lish creature, but a subtil Serpent to beguile Eve, in makeing her to eat of the forbidden fruit.
The devil would not make use of a dotish so lish creature, but a subtle Serpent to beguile Eve, in making her to eat of the forbidden fruit.
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Now saith the Apostle, I am affraid lest the Devil by his subtile temptation, should pervert your minds from the truth of the Gospel:
Now Says the Apostle, I am afraid lest the devil by his subtle temptation, should pervert your minds from the truth of the Gospel:
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This shewes that there was an aptnesse in their nature to be turned aside unto error.
This shows that there was an aptness in their nature to be turned aside unto error.
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And moreover, even the most holy, and most understanding in the mysteries of God, are but in part enlightened;
And moreover, even the most holy, and most understanding in the Mysteres of God, Are but in part enlightened;
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wee see through a glasse, darkly, 1 Cor. 13.12 And though they would not willingly missend you,
we see through a glass, darkly, 1 Cor. 13.12 And though they would not willingly missend you,
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yet through the remain der of ignorance and corruption that is in them, it is possible that they may take error for truth;
yet through the remain der of ignorance and corruption that is in them, it is possible that they may take error for truth;
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therefore no mans piety, or learning, should so far blind us, as to beleive whatsoever he speaks, without bringing of it unto the Touchstone of the Word;
Therefore no men piety, or learning, should so Far blind us, as to believe whatsoever he speaks, without bringing of it unto the Touchstone of the Word;
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for we must not build our faith on humane, but on divine authority;
for we must not built our faith on humane, but on divine Authority;
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we must imitate the noble Beraeans, and daily search the Scriptures, whether those Doctrines that we heare, bee indeed the truth of God:
we must imitate the noble Bereans, and daily search the Scriptures, whither those Doctrines that we hear, be indeed the truth of God:
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They were commended for this, Acts 17.11. O Beloved, Take nothing upon trust, upon the Authority of the preacher, weigh all things in the Ballance of the Sanctuary.
They were commended for this, Acts 17.11. O beloved, Take nothing upon trust, upon the authority of the preacher, weigh all things in the Balance of the Sanctuary.
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You must do with the Doctrins you hear, as you doe with gold;
You must do with the Doctrines you hear, as you do with gold;
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a man wil not take gold without weighing of it, O there is as much falsehood in opinions,
a man will not take gold without weighing of it, Oh there is as much falsehood in opinions,
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as in mettals, therefore weigh all things:
as in metals, Therefore weigh all things:
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It is not what this man sayes, be he Cephas or Apollo; be he never so emminent for Learning, and Religion:
It is not what this man Says, be he Cephas or Apollo; be he never so eminent for Learning, and Religion:
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But what God saies in the Scripture, for the Scriptures are the Rule of Faith, and whatsoever is not according to this Rule, reject it,
But what God Says in the Scripture, for the Scriptures Are the Rule of Faith, and whatsoever is not according to this Rule, reject it,
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as the drosse of mans corrupt brains, and doe not receive it as the gold of Gods pure Word.
as the dross of men corrupt brains, and do not receive it as the gold of God's pure Word.
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Now it may be said, you have given divers Reasons why we should not beleive such Doctrins as we hear, before we have tried them:
Now it may be said, you have given diverse Reasons why we should not believe such Doctrines as we hear, before we have tried them:
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But what Rules and Directions can you give how such a weak ignorant Christian as I am should bee able to try,
But what Rules and Directions can you give how such a weak ignorant Christian as I am should be able to try,
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and judge of such Doctrines as I hear? bic labor, hoc opus:
and judge of such Doctrines as I hear? bic labour, hoc opus:
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But I shall endeavour both in general, and in perticular, to give Answer to this great Quaerie:
But I shall endeavour both in general, and in particular, to give Answer to this great Query:
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And I hope it will bee of great use unto us in these erring times wherein false Teachers,
And I hope it will be of great use unto us in these erring times wherein false Teachers,
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and false Doctrines doe so much abound. First, take this general rule.
and false Doctrines do so much abound. First, take this general Rule.
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Be sure you make the Word of God to bee the Scandard by which you try and prove all Doctrines that you heare,
Be sure you make the Word of God to be the Scandard by which you try and prove all Doctrines that you hear,
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and if there bee any thing preached (although it should be by an Angell from Heaven) that is not according to the Word of God, beleive it not.
and if there be any thing preached (although it should be by an Angel from Heaven) that is not according to the Word of God, believe it not.
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This is the Prophets direction Esay 8.20. To the Law, 〈 ◊ 〉. 8.20. and to the Testimony:
This is the prophets direction Isaiah 8.20. To the Law, 〈 ◊ 〉. 8.20. and to the Testimony:
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if they speak not according to this Word, it is because there is no Light in them. if they speak not according to this Word, it is Because there is no Light in them.
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By the Law and Testimonie, wee are to understand the Word of God, which is his Testimonie,
By the Law and Testimony, we Are to understand the Word of God, which is his Testimony,
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and if any speak otherwise then according to Gods Word, it is a cleare and evident signe that there is no Light, nor Truth in them.
and if any speak otherwise then according to God's Word, it is a clear and evident Signen that there is no Light, nor Truth in them.
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I give you this direction because there are multitudes of vaine people in these our daies, who wave the written Word of God,
I give you this direction Because there Are Multitudes of vain people in these our days, who wave the written Word of God,
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and run to Inspirations, and Revelations, to try Doctrines by, which are no certain Rules: and so by this means they entertain satanical delusions, and not heavenly inspirations.
and run to Inspirations, and Revelations, to try Doctrines by, which Are no certain Rules: and so by this means they entertain satanical delusions, and not heavenly inspirations.
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But I would desire such seriously to mind this one Text of Scripture, It is in 2 Pet. 1.18, 19. And this voyce which came from Heaven, we heard when we were with him in the holy mount:
But I would desire such seriously to mind this one Text of Scripture, It is in 2 Pet. 1.18, 19. And this voice which Come from Heaven, we herd when we were with him in the holy mount:
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wee have also a more sure word of Prophesy. we have also a more sure word of Prophesy.
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The written Word of God is more sure in regard of us, then if wee should heare a voyce from Heaven.
The written Word of God is more sure in regard of us, then if we should hear a voice from Heaven.
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And that is the reason that when Dives desired that some extraordinarie course might be taken, to prevent his brethrens coming to Hell,
And that is the reason that when Dives desired that Some extraordinary course might be taken, to prevent his Brothers' coming to Hell,
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and therefore desired that Lazarus might bee sent from the grave to forewarne them, and then he thought they would beleive;
and Therefore desired that Lazarus might be sent from the grave to forewarn them, and then he Thought they would believe;
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Abraham sends him to Moses and the Prophets, and saith, If they will not hear them, Abraham sends him to Moses and the prophets, and Says, If they will not hear them,
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neither would they be perswaded though one should rise from the dead. If wee should hear a voyce in the aire, we must not beleive that voice,neither would they be persuaded though one should rise from the dead. If we should hear a voice in the air, we must not believe that voice,
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but we must beleive what we finde on record in the Word of God.
but we must believe what we find on record in the Word of God.
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Deut. 29 ult. Secret things belong unto the Lord our God, but those things which are revealed, belong unto us, Deuteronomy 29 ult. Secret things belong unto the Lord our God, but those things which Are revealed, belong unto us,
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and to our Children for ever, that we may do all the words of this Law. and to our Children for ever, that we may do all the words of this Law.
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This I mention to shew you, that men that pretend so much to Revelations, and leave the written Word of God, are in the ready way to run into Satanical delusions, and grosse mistakes.
This I mention to show you, that men that pretend so much to Revelations, and leave the written Word of God, Are in the ready Way to run into Satanical delusions, and gross mistakes.
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A second general Direction about trying such Doctrines as you heare, is this, viz. Clear principles of Truth must rather be maintained, then disputed.
A second general Direction about trying such Doctrines as you hear, is this, viz. Clear principles of Truth must rather be maintained, then disputed.
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It is a rule in Philosophy, that principles, against principles, are not to bee disputed;
It is a Rule in Philosophy, that principles, against principles, Are not to be disputed;
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and this Rule holds good in Divinity, we must not dispute such principles as these, viz. whether Christ be the Son of God:
and this Rule holds good in Divinity, we must not dispute such principles as these, viz. whither christ be the Son of God:
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Or the Scripture the Word of God: The Resurrection of the body: The Salvation of Saints: the Damnation of Sinners: Iudgment to come:
Or the Scripture the Word of God: The Resurrection of the body: The Salvation of Saints: the Damnation of Sinners: Judgement to come:
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or Life everlasting. Such fundamental principles as these are to be maintained, but not disputed. Thirdly, maintain no opinion stifly, until you have tryed it throughly.
or Life everlasting. Such fundamental principles as these Are to be maintained, but not disputed. Thirdly, maintain no opinion stiffly, until you have tried it thoroughly.
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Such is the instability of mens minds in this erronious age, that one Sermon many times shall more pervert them from the Truths of the Gospell, Such is the instability of men's minds in this erroneous age, that one Sermon many times shall more pervert them from the Truths of the Gospel,
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then twenty Sermons shall settle them again.
then twenty Sermons shall settle them again.
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But it will be further said, such as are both learned, and godly, doe differ in many things: one aserts this to be a truth, another that to be a truth,
But it will be further said, such as Are both learned, and godly, do differ in many things: one aserts this to be a truth, Another that to be a truth,
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now how shall such a poor creature as I am judge whether such Doctrines be Truth or no?
now how shall such a poor creature as I am judge whither such Doctrines be Truth or no?
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For answer hereunto, As I have in the general directed you, so I shall now more particularly give you some Rules and Directions, by which you are to try all Doctrines that you hear.
For answer hereunto, As I have in the general directed you, so I shall now more particularly give you Some Rules and Directions, by which you Are to try all Doctrines that you hear.
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First, whatsoever the Word of God doth expresly hold forth to be beleived, and received,
First, whatsoever the Word of God does expressly hold forth to be believed, and received,
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or whatsoever doth necessarily flow from Scripture, by a natural, and genuine consequence, though it be not to be found in Scripture, totidem verbis, in open and expresse words,
or whatsoever does necessarily flow from Scripture, by a natural, and genuine consequence, though it be not to be found in Scripture, totidem verbis, in open and express words,
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or whatsoever doth agree with the genuine fence of any one place of Scripture, although it may seem not to agree with the litteral fence of another place of Scripture,
or whatsoever does agree with the genuine fence of any one place of Scripture, although it may seem not to agree with the literal fence of Another place of Scripture,
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or whatsoever Doctrine is agreeable to the end, intent, and scope of the Scripture. This Doctrine is sound and to be embraced.
or whatsoever Doctrine is agreeable to the end, intent, and scope of the Scripture. This Doctrine is found and to be embraced.
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But on the contrary, that Doctrine which is not to be found in Scripture, which is not bottomed upon the Scripture, which cannot be drawn rationally from the Scripture by a necessary consequence,
But on the contrary, that Doctrine which is not to be found in Scripture, which is not bottomed upon the Scripture, which cannot be drawn rationally from the Scripture by a necessary consequence,
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but is built upon the Traditions, & Inventions of men, which ads to the Word,
but is built upon the Traditions, & Inventions of men, which adds to the Word,
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or detracts from the Word, which doth wrest and pervert the Scripture, or strain it to mens corrupt opinions;
or detracts from the Word, which does wrest and pervert the Scripture, or strain it to men's corrupt opinions;
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or whatsoever Doctrine will not abide the tryall of the Word, will not abide the Light:
or whatsoever Doctrine will not abide the trial of the Word, will not abide the Light:
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That Doctrine is false, and to be abhorred.
That Doctrine is false, and to be abhorred.
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Secondly, whatsoever Doctrine doth advance the grace of God in Christ, and debaseth man, that putts the crown of glory upon Gods Free grace, that Doctrine is sound.
Secondly, whatsoever Doctrine does advance the grace of God in christ, and debaseth man, that putts the crown of glory upon God's Free grace, that Doctrine is found.
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But on the contrary, that Doctrine which debaseth the grace of God in Christ, and advanceth the corrupt Will of man,
But on the contrary, that Doctrine which debaseth the grace of God in christ, and Advanceth the corrupt Will of man,
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and which sets Freewill against Free grace, that Doctrine is unsound
and which sets Freewill against Free grace, that Doctrine is unsound
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Thirdly, whatsoever Doctrine doth advance the Will of God, as well as the Grace of God, which shewes what God would have us to doe,
Thirdly, whatsoever Doctrine does advance the Will of God, as well as the Grace of God, which shows what God would have us to do,
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as well as what he hath promised to doe for us, that Doctrine is a true Doctrine.
as well as what he hath promised to do for us, that Doctrine is a true Doctrine.
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But on the contrary, that Doctrine which cries up the Free grace of God and in the mean time gives liberty to men to live as they list, which doth make the Will of God for obedience,
But on the contrary, that Doctrine which cries up the Free grace of God and in the mean time gives liberty to men to live as they list, which does make the Will of God for Obedience,
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and the Grace of God for salvation, to be contrary one to the other: that Doctrine is a false Doctrine.
and the Grace of God for salvation, to be contrary one to the other: that Doctrine is a false Doctrine.
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Fourthly, that Doctrine which advanceth all the Attributes of God, the Justice of God as well as the Mercy of God, the Holinesse of God as well as the Grace of God;
Fourthly, that Doctrine which Advanceth all the Attributes of God, the justice of God as well as the Mercy of God, the Holiness of God as well as the Grace of God;
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and approves of, and commends all those wayes and paths which God hath set out in Scripture for us to walk in, which teaches us Faith & Repentance, Piety towards God, and Charity towards man;
and approves of, and commends all those ways and paths which God hath Set out in Scripture for us to walk in, which Teaches us Faith & Repentance, Piety towards God, and Charity towards man;
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that Doctrine is sound and good.
that Doctrine is found and good.
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But on the contrary, whatsoever Doctrine doth rob God of his glory in any of his Attributes, that makes God either unmercifull or unjust, &c. or that sleights any one of those waies that God hath chalked out in Scripture for us to walk in;
But on the contrary, whatsoever Doctrine does rob God of his glory in any of his Attributes, that makes God either unmerciful or unjust, etc. or that sleights any one of those ways that God hath chalked out in Scripture for us to walk in;
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or that disjoines the two Tables of God, separating Pietie from Charitie, acts of Righteousnesse from acts of Holinesse.
or that disjoins the two Tables of God, separating Piety from Charity, acts of Righteousness from acts of Holiness.
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Let it pretend never so much Charity to men, if it doth not acknowledge Pietie to God;
Let it pretend never so much Charity to men, if it does not acknowledge Piety to God;
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or if it pretend never so much Pietie to God, if it directs not Charitie and Righteousnesse to men, that Doctrine is false and corrupt.
or if it pretend never so much Piety to God, if it directs not Charity and Righteousness to men, that Doctrine is false and corrupt.
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Fiftly, whatsoever Doctrine discovers the sinfulnesse of vain thoughts, lustfull imaginations, as well as sinfull practices, that Doctrine is true:
Fifty, whatsoever Doctrine discovers the sinfulness of vain thoughts, lustful Imaginations, as well as sinful practices, that Doctrine is true:
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But that Doctrine which requireth only outward reformation, and reach eth not unto heart purification, that Doctrine is unsound.
But that Doctrine which requires only outward Reformation, and reach eth not unto heart purification, that Doctrine is unsound.
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Sixthly, that Doctrine which advanceth all Truth, the directing Truth as well as the comforting Truth, the commanding Truth as well as the promising Truth, that advanceth both Law and Gospel; that Doctrine is sound.
Sixthly, that Doctrine which Advanceth all Truth, the directing Truth as well as the comforting Truth, the commanding Truth as well as the promising Truth, that Advanceth both Law and Gospel; that Doctrine is found.
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But on the contrary, that Doctrine which is pleasing to the corrupt nature of man, easie to flesh and blood, that makes way for loosenesse and prophanesse; that Doctrine is unsound.
But on the contrary, that Doctrine which is pleasing to the corrupt nature of man, easy to Flesh and blood, that makes Way for looseness and profaneness; that Doctrine is unsound.
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Seventhly, whatsoever Doctrine doth necessarily tend to settle and compose a troubled Conscience, by teaching us to bottom only upon the merits of Christ for salvation,
Seventhly, whatsoever Doctrine does necessarily tend to settle and compose a troubled Conscience, by teaching us to bottom only upon the merits of christ for salvation,
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and not upon our own good works; that Doctrine is sound.
and not upon our own good works; that Doctrine is found.
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But that Doctrine which leaves a distressed, perplexed Conscience without any sound bottom to rest upon, by teaching men to place the stresse of their salvation upon the mutable Will of man;
But that Doctrine which leaves a distressed, perplexed Conscience without any found bottom to rest upon, by teaching men to place the stress of their salvation upon the mutable Will of man;
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this is not only an uncomfortable, but an unsound Doctrine.
this is not only an uncomfortable, but an unsound Doctrine.
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Eightly, that Doctrine that tends to the advancement of godlinesse in a mans Christian course, which (as the Apostle speakes Titus 1.1.) acknowledgeth the truth which is after godlinesse, which conduceth to the perfecting of holinesse, that puts us on to diligent care to work out our salvation with feare and trembling, that helps on the work of grace in the soul, that tends to inform the judgement, reform the heart,
Eighth, that Doctrine that tends to the advancement of godliness in a men Christian course, which (as the Apostle speaks Titus 1.1.) acknowledgeth the truth which is After godliness, which conduceth to the perfecting of holiness, that puts us on to diligent care to work out our salvation with Fear and trembling, that helps on the work of grace in the soul, that tends to inform the judgement, reform the heart,
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and conform the life to the whol Will of God; that Doctrine is true, and good.
and conform the life to the Whole Will of God; that Doctrine is true, and good.
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But on the contrary, that Doctrine which tends to Licentiousnesse and Libertinism, causing men to neglect the Ordinances of God,
But on the contrary, that Doctrine which tends to Licentiousness and Libertinism, causing men to neglect the Ordinances of God,
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and to grow weary of Congregationall Worship, Family Worship, and Closet Worship;
and to grow weary of Congregational Worship, Family Worship, and Closet Worship;
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that turns the grace of God into Wantonnesse, that magnifies the Death of Christ, but destroyes the Life of Christ, that sets up the Blood of Christ, the Priestly Office of Christ,
that turns the grace of God into Wantonness, that Magnifies the Death of christ, but Destroys the Life of christ, that sets up the Blood of christ, the Priestly Office of christ,
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but regards not the Commands of Christ, the Kingly Office of Christ; that makes men confident of Mercy, but carelesse of Repentance;
but regards not the Commands of christ, the Kingly Office of christ; that makes men confident of Mercy, but careless of Repentance;
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that makes Christ mercifull, but leaves them sinfull, or at the best, brings them but to a form of godlinesse, without the power thereof:
that makes christ merciful, but leaves them sinful, or At the best, brings them but to a from of godliness, without the power thereof:
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that Doctrine is erronious and dangerous. Truth ever advanceth godlinesse, but erronious Doctrine is contrary thereunto; 2 Tim. 2.16. Shun prophane and vayn bablings, for they will encrease unto more ungodlinesse:
that Doctrine is erroneous and dangerous. Truth ever Advanceth godliness, but erroneous Doctrine is contrary thereunto; 2 Tim. 2.16. Shun profane and vain babblings, for they will increase unto more ungodliness:
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We finde in our dayes the fruit of vain bablings and Disputes to be the broaching of such damnable Opinions as these, viz That a man must not mourn for sinne, must not confesse sinne, must not pray for pardon of sinne:
We find in our days the fruit of vain babblings and Disputes to be the broaching of such damnable Opinions as these, videlicet That a man must not mourn for sin, must not confess sin, must not pray for pardon of sin:
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and thus three parts of Prayer are taken away.
and thus three parts of Prayer Are taken away.
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So concerning the Decree of God, that if they bee decreed to bee saved, they shall bee saved let them live as they list;
So Concerning the decree of God, that if they be decreed to be saved, they shall be saved let them live as they list;
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and if they bee decreed to bee damned, they shall bee damned, let them doe what they can:
and if they be decreed to be damned, they shall be damned, let them do what they can:
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Whereas the Doctrine of Election and Reprobation should bee a spur to stir us up in pursuit after holinesse.
Whereas the Doctrine of Election and Reprobation should be a spur to stir us up in pursuit After holiness.
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So concerning the Law of God, that it is of no use to believers. And many such like pernicious Doctrines are occasioned by vain Disputes;
So Concerning the Law of God, that it is of no use to believers. And many such like pernicious Doctrines Are occasioned by vain Disputes;
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all which tend to more ungodlinesse, which is enough to prove them to be false, for truth ever advanceth practical godlynesse in a mans Christian course.
all which tend to more ungodliness, which is enough to prove them to be false, for truth ever Advanceth practical godliness in a men Christian course.
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Lastly, Doctrines of truth, will be true when they are tryed, truth fears no tryal, it is error that fears the light, that creeps into houses,
Lastly, Doctrines of truth, will be true when they Are tried, truth fears no trial, it is error that fears the Light, that creeps into houses,
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and dares not appear in publique, that seiseth upon silly women, laden with corruption as the Apostle speaks, 2 Tim. 3.6. but, dares not encounter with a knowing Christian:
and dares not appear in public, that seizeth upon silly women, laden with corruption as the Apostle speaks, 2 Tim. 3.6. but, dares not encounter with a knowing Christian:
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And therefore it is that the Turks doe forbid any man to dispute against their Alkoran: And therfore it is that the Church of Rome will not suffer the common people to read the Bible, And Therefore it is that the Turks do forbid any man to dispute against their Alkoran: And Therefore it is that the Church of Room will not suffer the Common people to read the bible,
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but they must pin their Faith upon other mens sleeves, and believe as the Church believes.
but they must pin their Faith upon other men's sleeves, and believe as the Church believes.
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And thus they cause their Errors and Idolatries to bee swallowed down; whereas were they brought into the light, the weaknesse and sinfulnesse thereof would appear.
And thus they cause their Errors and Idolatries to be swallowed down; whereas were they brought into the Light, the weakness and sinfulness thereof would appear.
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The sum of all is this; When you heare any Doctrine delivered, compare it with the VVord of God;
The sum of all is this; When you hear any Doctrine Delivered, compare it with the Word of God;
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and if you finde that it doth crosse any part of the old or new Testament, believe it not;
and if you find that it does cross any part of the old or new Testament, believe it not;
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for it is not Truth, but Error.
for it is not Truth, but Error.
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These Rules and Directions for the trying of such Doctrines as you hear, may be of great advantage unto you in these loose and erronious times,
These Rules and Directions for the trying of such Doctrines as you hear, may be of great advantage unto you in these lose and erroneous times,
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if the Lord give you hearts to make a right improvement thereof.
if the Lord give you hearts to make a right improvement thereof.
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Nay, Conscience doth not tell mee of any thing delivered unto you, repugnant unto the Scripture;
Nay, Conscience does not tell me of any thing Delivered unto you, repugnant unto the Scripture;
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But trust nothing that I preach, untill you have tried it; and if you finde any thing disagreeable to the written Word of God, reject it.
But trust nothing that I preach, until you have tried it; and if you find any thing disagreeable to the written Word of God, reject it.
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Prove all things; hold fast that that which is good. FINIS.Prove all things; hold fast that that which is good. FINIS.
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A CHRISTIANS great Enquiry.
A CHRISTIANS great Enquiry.
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Text. Acts 16.30, 31. And said, sirs, what must I doe to be saved? And they said, beleive on the Lord Iesus Christ, and thou shalt bee saved.Text. Acts 16.30, 31. And said, Sirs, what must I do to be saved? And they said, believe on the Lord Iesus christ, and thou shalt be saved.
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THis Text is propounded by way of interrogation;
THis Text is propounded by Way of interrogation;
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the manner of its composure intimates, that it is the Ebulition of a perplexed mind, the Quere of a distempered,
the manner of its composure intimates, that it is the Ebullition of a perplexed mind, the Quere of a distempered,
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and distressed soul, and that about a businesse of the greatest moment in the World. There are many critical, curious, and controversial Questions, that men enquire after in these daies:
and distressed soul, and that about a business of the greatest moment in the World. There Are many critical, curious, and controversial Questions, that men inquire After in these days:
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But this Question that the poor Jaylor here asked, is a Question of the greatest concernment that ever can bee made by any man;
But this Question that the poor Jailor Here asked, is a Question of the greatest concernment that ever can be made by any man;
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It was no lesse then this, what he might doe to be saved?
It was no less then this, what he might do to be saved?
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The Question seems to be the expression of a man in great anguish, and consternation of mind,
The Question seems to be the expression of a man in great anguish, and consternation of mind,
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and truly the matter the Question is about, is such as might trouble all the World:
and truly the matter the Question is about, is such as might trouble all the World:
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As a grave Divine answered one that came unto him, saying, Sir, I am troubled about my Salvation;
As a grave Divine answered one that Come unto him, saying, Sir, I am troubled about my Salvation;
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saith hee, freind it is a businesse that might trouble all the World.
Says he, friend it is a business that might trouble all the World.
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So here this poor man cries out to Paul and Silas, what must I doe to be saved?
So Here this poor man cries out to Paul and Silas, what must I do to be saved?
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I shall not spend time about the Explication, but shall dispatch what I have to say, in a practical prosecution of these words.
I shall not spend time about the Explication, but shall dispatch what I have to say, in a practical prosecution of these words.
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Before I come to the points of Doctrin I intend to handle; There are 3 concurrent circumstances about the words, from whence 3 Observations will arise.
Before I come to the points of Doctrine I intend to handle; There Are 3 concurrent Circumstances about the words, from whence 3 Observations will arise.
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1 From the consideration of the condition of the man that propounds this serious Question, a Iaylor, a calling in those times especially, full of infamy,
1 From the consideration of the condition of the man that propounds this serious Question, a Jailer, a calling in those times especially, full of infamy,
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because the followers of Christ were most of all in bonds, when Oppressors, and men of violence escaped free;
Because the followers of christ were most of all in bonds, when Oppressors's, and men of violence escaped free;
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yet behold a Iaylor the object of pardoning mercy. Hence Observe:
yet behold a Jailer the Object of pardoning mercy. Hence Observe:
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That men of the most despicable condition in the World, may become the objects of Gods pardoning mercy. That men of the most despicable condition in the World, may become the objects of God's pardoning mercy.
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Salvation is not impailed within the rank of the rich, and honourable of the World, but sometimes men of the lowest rank, become the objects of Gods mercy.
Salvation is not impaled within the rank of the rich, and honourable of the World, but sometime men of the lowest rank, become the objects of God's mercy.
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Pardoning grace reacheth sometimes to the vildest, and most notorious sinners in the World. Christ came not to call the righteous, Mark 2.17 but sinners to repentance.
Pardoning grace reaches sometime to the vildest, and most notorious Sinners in the World. christ Come not to call the righteous, Mark 2.17 but Sinners to Repentance.
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2. From the consideration of the occasion or manner of this Jaylors conversion, for it is said, In the night there was a great Earth-quake in the prison, and the Keeper awakened out of his sleep,
2. From the consideration of the occasion or manner of this Jailors conversion, for it is said, In the night there was a great Earthquake in the prison, and the Keeper awakened out of his sleep,
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and when he arose, he saw all the prison doores open, and thinking that all the prisoners had been gone, hee was in great perplexity of minde, searing what would befall him.
and when he arose, he saw all the prison doors open, and thinking that all the Prisoners had been gone, he was in great perplexity of mind, searing what would befall him.
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Now God made this a means, to cause this man to look after Salvation, so that although he thought the escape of the prisoners might occasion the losse of his life,
Now God made this a means, to cause this man to look After Salvation, so that although he Thought the escape of the Prisoners might occasion the loss of his life,
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yet his care now was, what he might doe to save his soule, he said, Sirs, what must I doe to bee saved. Hence observe:
yet his care now was, what he might do to save his soul, he said, Sirs, what must I do to be saved. Hence observe:
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That God by his providence, doth many times so bring it about, that affliction shall bee a means to make men look after Salvation. That God by his providence, does many times so bring it about, that affliction shall be a means to make men look After Salvation.
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Had not this poor man thought that he had lost his prisoners, God knowes whether hee had not lost his soul,
Had not this poor man Thought that he had lost his Prisoners, God knows whither he had not lost his soul,
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whether ever hee would have enquired after Salvation.
whither ever he would have inquired After Salvation.
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I have read of a Scotish Divine, who being in a great fitt of sicknesse, did blesse God for it,
I have read of a Scottish Divine, who being in a great fit of sickness, did bless God for it,
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for saith hee, this sicknesse of my body, hath been a means to save my soul.
for Says he, this sickness of my body, hath been a means to save my soul.
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It is usual with God to make afflictions of one kinde, or other, instrumental to make men enquire after Salvation.
It is usual with God to make afflictions of one kind, or other, instrumental to make men inquire After Salvation.
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3. The next thing to be considered is, the great alteration that this providence made in the Jaylor.
3. The next thing to be considered is, the great alteration that this providence made in the Jailor.
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The poor man before was troubled to think that his prison doors were opened, and it is said, verse 27. That hee drew his sword, and would have killed himselfe.
The poor man before was troubled to think that his prison doors were opened, and it is said, verse 27. That he drew his sword, and would have killed himself.
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But now we finde no more talk of killing of himselfe: But all his care was, how to save his soul: Hence observe.
But now we find no more talk of killing of himself: But all his care was, how to save his soul: Hence observe.
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That when once men come to make a dilligent enquiry after Heaven, there will then appear a great alteration in their passions, and affections. That when once men come to make a diligent enquiry After Heaven, there will then appear a great alteration in their passion, and affections.
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This mans fear, and care was not now, how to get his prisoners again;
This men Fear, and care was not now, how to get his Prisoners again;
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But his care now was, what he should doe that he might no longer be a prisoner to Satan;
But his care now was, what he should do that he might no longer be a prisoner to Satan;
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not how to keep other men in bonds, but what hee should doe to free himselfe from the Devils bonds.
not how to keep other men in bonds, but what he should do to free himself from the Devils bonds.
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Oh the wonderful change that Conversion workes in the soule! It doth not only change the conversation, but the very passions, and affections are changed.
O the wondered change that Conversion works in the soul! It does not only change the Conversation, but the very passion, and affections Are changed.
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These Observations are only transient, and not directly intended in the Text.
These Observations Are only Transient, and not directly intended in the Text.
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Now I shall come to handle both the Enquirie that the Jaylor makes, and the Resolve that the Apostle gives.
Now I shall come to handle both the Enquiry that the Jailor makes, and the Resolve that the Apostle gives.
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First, The Jaylors Enquirie, Sirs, what must I do to be saved?
First, The Jailors Enquiry, Sirs, what must I do to be saved?
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This Question, or perplexed Quere, doth arise from a two-fold spring, or from two kinde of passions, or affections in man.
This Question, or perplexed Quere, does arise from a twofold spring, or from two kind of passion, or affections in man.
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1. It doth arise from Feare. The man came in trembling and said, Sirs What shall I doe? Enquiries,
1. It does arise from fear. The man Come in trembling and said, Sirs What shall I do? Enquiries,
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when they are vehement, have mixtures of feare with them.
when they Are vehement, have mixtures of Fear with them.
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As if hee should have said, I may loose my life, and my soul too, oh but Sirs, tell me how I may save my soule,
As if he should have said, I may lose my life, and my soul too, o but Sirs, tell me how I may save my soul,
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and then no matter for my life.
and then no matter for my life.
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There was a mixture of fear in this Quere, what must I do by reason of the Evil I have done.
There was a mixture of Fear in this Quere, what must I do by reason of the Evil I have done.
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2 It flowed from the affection of hope; There would never have been Enquitie made, if there had not been some hopes of mercy.
2 It flowed from the affection of hope; There would never have been Enquiry made, if there had not been Some hope's of mercy.
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The Question, what must I doe? argues some measure of hope: After impossibillities we make no Enquirie;
The Question, what must I do? argues Some measure of hope: After impossibilities we make no Enquiry;
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wee make no Enquirie how wee may climbe up to Heaven, how we may fly like a bird in the aire,
we make no Enquiry how we may climb up to Heaven, how we may fly like a bird in the air,
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because these things are not possible to be done. But the things that are attainable, are the objects of our Enquirie:
Because these things Are not possible to be done. But the things that Are attainable, Are the objects of our Enquiry:
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Now, what must I do? argues that there was some hopes in this mans breast.
Now, what must I do? argues that there was Some hope's in this men breast.
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The Text containes in it these two particulars;
The Text contains in it these two particulars;
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1. The Quere of a perplexed soule, What must I doe to bee saved? 2. A full and satisfactory Answer to this Q•aere, Beleive on the Lord Iesus Christ, and thou shalt bee saved. 1. The Quere of a perplexed soul, What must I do to be saved? 2. A full and satisfactory Answer to this Q•aere, Believe on the Lord Iesus christ, and thou shalt be saved.
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Now before I give you the point of Doctrine, from the Jaylors Quaere, observe these six particulars about the manner and form of the Expresfion.
Now before I give you the point of Doctrine, from the Jailors Quaere, observe these six particulars about the manner and from of the Expresfion.
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1. He doth not say, what evil shall I doe? he that had done so much evil already, would not add sin, to sin:
1. He does not say, what evil shall I do? he that had done so much evil already, would not add since, to since:
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But he sayth, what good shall I doe.
But he say, what good shall I do.
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2. He doth not say, what good words shall I speak? or what good profession shall I make? But what good shall I doe. It is not good words, it is not a good profession which will bring a man to Heaven:
2. He does not say, what good words shall I speak? or what good profession shall I make? But what good shall I do. It is not good words, it is not a good profession which will bring a man to Heaven:
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many cryed Lord, Lord, that never entred into the Kingdome of Heaven.
many cried Lord, Lord, that never entered into the Kingdom of Heaven.
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3. It is not said, what may I doe, as if it were indifferent whether he might do it, or no:
3. It is not said, what may I do, as if it were indifferent whither he might do it, or no:
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But he saw there was a necessity of doing somewhat, what must I doe?
But he saw there was a necessity of doing somewhat, what must I do?
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4. It is not said, what must another man doe? but what must I doe? As I cannot live by the food that another man ears,
4. It is not said, what must Another man do? but what must I do? As I cannot live by the food that Another man ears,
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so I cannot go to Heaven by the grace which another man acts.
so I cannot go to Heaven by the grace which Another man acts.
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5. It is not said, what must I know? but, what must I doe? There are many times high flowen speculations in mens minds,
5. It is not said, what must I know? but, what must I do? There Are many times high flown speculations in men's minds,
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when there are no gracious dispositions in their hearts. But it is not knowing, but doeing that will bring a man to Heaven.
when there Are no gracious dispositions in their hearts. But it is not knowing, but doing that will bring a man to Heaven.
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If ye know these things, happy are ye if ye do them. The Devils know more then all the sons of men; If you know these things, happy Are you if you do them. The Devils know more then all the Sons of men;
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they know much good, but they doe much evil.
they know much good, but they do much evil.
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6. It is not said, what must I doe to get my prisoners again? but, what must I doe to get to Heaven, to save my soul? And this indeed is the Enquirie, above all Enquirings.
6. It is not said, what must I do to get my Prisoners again? but, what must I do to get to Heaven, to save my soul? And this indeed is the Enquiry, above all Inquiries.
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Thus you have some advertizements from the form of expression here used by the Jaylor. The Observation is this:
Thus you have Some advertisements from the from of expression Here used by the Jailor. The Observation is this:
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viz. That above all things in the World, this is the most needfull thing for the sons of men to make Enquiry after, viz. That above all things in the World, this is the most needful thing for the Sons of men to make Enquiry After,
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namely, what they must do to be saved. namely, what they must do to be saved.
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In the handling of this proposition, I shall first premise some Cautions, secondly, give you some Reasons, and then Apply it. The Cautions are three.
In the handling of this proposition, I shall First premise Some Cautions, secondly, give you Some Reasons, and then Apply it. The Cautions Are three.
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First, Though it be the most needfull thing in the World, for the sons of men to make Enquirie after this, viz. what they must doe to be saved, First, Though it be the most needful thing in the World, for the Sons of men to make Enquiry After this, viz. what they must do to be saved,
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yet take this Caution, viz. That though we must Enquire what wee must doe, yet wee must not expect to be saved by doing.
yet take this Caution, viz. That though we must Inquire what we must do, yet we must not expect to be saved by doing.
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A full expression to this purpose there is in Iob 7.20. I have sinned, what shall I doe unto thee, O thou Preserver of men? The interrogation implies an absolute negation;
A full expression to this purpose there is in Job 7.20. I have sinned, what shall I do unto thee, Oh thou Preserver of men? The interrogation Implies an absolute negation;
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what shall I doe? that is, I can doe nothing to satisfie thy justice, to pacifie thy wrath,
what shall I do? that is, I can do nothing to satisfy thy Justice, to pacify thy wrath,
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or procure thy love, and favour;
or procure thy love, and favour;
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Lord I have greivously sinned against thee, and if thou lookest for reparation and satisfaction at my hands, I am no way able to make it.
Lord I have grievously sinned against thee, and if thou Lookest for reparation and satisfaction At my hands, I am no Way able to make it.
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Iob speaks like a poor forlorne, broken debter, to his rich and incensed Creditor, aresting him for his debt, which he is no way able to satisfy,Job speaks like a poor forlorn, broken debtor, to his rich and incensed Creditor, arresting him for his debt, which he is no Way able to satisfy,
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and therefore hee throwes himselfe at his feet, and cries out, Sir, I confesse, I owe you much,
and Therefore he throws himself At his feet, and cries out, Sir, I confess, I owe you much,
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but I have nothing to pay, I am not able to make you the least satisfaction, for what I owe you.
but I have nothing to pay, I am not able to make you the least satisfaction, for what I owe you.
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Thus it is with all man kind since the fall of Adam, God intrusted Us with a great stock,
Thus it is with all man kind since the fallen of Adam, God Entrusted Us with a great stock,
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but we have lost all, and are become banckrupts deeply indebted, we owe a thousand times ten thousand Tallents unto God;
but we have lost all, and Are become Bankrupts deeply indebted, we owe a thousand times ten thousand Talents unto God;
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and of our selves are not able to make the least satisfaction unto his Divine Majesty,
and of our selves Are not able to make the least satisfaction unto his Divine Majesty,
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for all the wrong and dishonour we have done unto him by our sins;
for all the wrong and dishonour we have done unto him by our Sins;
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we may indeed doe something to God as a payment of our duty, but we can do nothing as a payment of our debt which we owe unto him.
we may indeed do something to God as a payment of our duty, but we can do nothing as a payment of our debt which we owe unto him.
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Therefore though there must be Enquirie made, what must I doe to bee saved? yet remember this, that no man is saved for doeing.
Therefore though there must be Enquiry made, what must I do to be saved? yet Remember this, that no man is saved for doing.
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Though no man is saved for doeing, yet Enquiry must be made, what must I doe? because no man can bee saved without doeing; according to that saying of Saint Austin, Though God made thee without thy selfe,
Though not man is saved for doing, yet Enquiry must be made, what must I do? Because no man can be saved without doing; according to that saying of Saint Austin, Though God made thee without thy self,
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yet hee will not save thee without thy selfe. yet he will not save thee without thy self.
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Indeed my doeing is not the cause of God's saving of me, but it is a cause without which God will not save me;
Indeed my doing is not the cause of God's Saving of me, but it is a cause without which God will not save me;
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God saves no man for his doeing, yet God will not save any man without his doeing:
God saves no man for his doing, yet God will not save any man without his doing:
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God is not so prodigall of Heaven, as to throw it into those mens laps that will take no paines for it.
God is not so prodigal of Heaven, as to throw it into those men's laps that will take no pains for it.
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Heaven is a Goal, and unlesse you run you shall never obtain it:
Heaven is a Goal, and unless you run you shall never obtain it:
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Heaven is a Crown of Life, but unlesse you be faithfull to death, you shall never weare it.
Heaven is a Crown of Life, but unless you be faithful to death, you shall never wear it.
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A third Caution is this, That Enquiry after Salvation, doth not exclude lawfull Enquiry and care after worldly things:
A third Caution is this, That Enquiry After Salvation, does not exclude lawful Enquiry and care After worldly things:
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God did never intend that Heaven should so monopolize and impaile your care and enquiry, as that you should look after nothing but Heaven;
God did never intend that Heaven should so monopolize and impaile your care and enquiry, as that you should look After nothing but Heaven;
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you may have Heaven and the World too:
you may have Heaven and the World too:
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You need not doe as Socrates did, who because his Estate did hinder him from studying Philosophy, therefore he threw it all into the Sea,
You need not do as Socrates did, who Because his Estate did hinder him from studying Philosophy, Therefore he threw it all into the Sea,
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and said, I will destroy thee, lest thou shouldest destroy mee.
and said, I will destroy thee, lest thou Shouldst destroy me.
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You need not cast away your Estate, you may make Enquirie after the things of the World and Heaven too;
You need not cast away your Estate, you may make Enquiry After the things of the World and Heaven too;
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alwaies provided, that your first and chiefest care bee after Heaven, & heavenly things, and your worldly care subordinate thereunto. These are the Cautions.
always provided, that your First and chiefest care be After Heaven, & heavenly things, and your worldly care subordinate thereunto. These Are the Cautions.
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Now the Reasons of the point follow. First, we should above all things make Enquirie what wee must doe to be saved,
Now the Reasons of the point follow. First, we should above all things make Enquiry what we must do to be saved,
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because the Soul is the most excellent thing in the World:
Because the Soul is the most excellent thing in the World:
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it is clothed in Scripture with this Epethite, the precious Soul. The Bodie is but the shell, the Soul is the Pearl;
it is clothed in Scripture with this Epitaph, the precious Soul. The Body is but the shell, the Soul is the Pearl;
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the Bodie is but the case, the Soul is the jewell:
the Body is but the case, the Soul is the jewel:
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therfore make it thy great work, how to save thy Soul, because it carries a greater excellencie with it, then all the world besides.
Therefore make it thy great work, how to save thy Soul, Because it carries a greater excellency with it, then all the world beside.
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Iulius Caesar was wont to say of Cicero, that he was negligent in things belonging to himselfe,Julius Caesar was wont to say of Cicero, that he was negligent in things belonging to himself,
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but diligent in things concerning the Commonwealth;
but diligent in things Concerning the Commonwealth;
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So should we be negligent in things concerning our Bodies in comparison of things concerning our Soules.
So should we be negligent in things Concerning our Bodies in comparison of things Concerning our Souls.
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Secondly, the Enquirie after the Soules safety, is the ready way to procure the welfare of the Bodie:
Secondly, the Enquiry After the Souls safety, is the ready Way to procure the welfare of the Body:
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There is no man is wise for himselfe, if he be not wise for his Soul: Math. 6.33. But seek yee first the kingdom of God, Math. 6.33 and his Righteousnesse, and all these things shallbe added unto you.
There is no man is wise for himself, if he be not wise for his Soul: Math. 6.33. But seek ye First the Kingdom of God, Math. 6.33 and his Righteousness, and all these things shall added unto you.
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Make it your great bargain, to buy Heaven, and God will cast in the world as paper and pack-thred, over and above;
Make it your great bargain, to buy Heaven, and God will cast in the world as paper and packthread, over and above;
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as Riches and Honour were given unto Solomon, 1 Kings 3.12.
as Riches and Honour were given unto Solomon, 1 Kings 3.12.
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Indeed God will not alwaies give the partiticular temporall blessings that you crave, or think you stand in need of,
Indeed God will not always give the partiticular temporal blessings that you crave, or think you stand in need of,
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for he knoweth what wee want better than we our selves;
for he Knoweth what we want better than we our selves;
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but though hee doth not alwaies heare us according to our will, yet he alwaies heares us according to our wants:
but though he does not always hear us according to our will, yet he always hears us according to our Wants:
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for saith the Apostle, 1 Tim. 4.8. godlinesse hath the promise of the life that now is, and of that which is to come.
for Says the Apostle, 1 Tim. 4.8. godliness hath the promise of the life that now is, and of that which is to come.
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Of the blessings of this life conditionally, so far as they conduce to our good; but of the life to come absolutely.
Of the blessings of this life conditionally, so Far as they conduce to our good; but of the life to come absolutely.
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It is a notable passage that we read of Exod. 1.21. And it came to passe, Exod. 1.21 because the Midwives feared God, that Hee made them houses.
It is a notable passage that we read of Exod 1.21. And it Come to pass, Exod 1.21 Because the Midwives feared God, that He made them houses.
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The Midwives feared God, and God took care for them. Doe thou take care of thy Soul and God will take care of thy Body.
The Midwives feared God, and God took care for them. Doe thou take care of thy Soul and God will take care of thy Body.
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Thirdly, make Enquirie to save thy Soul, because there is so much Enquirie made by the Devill to destroy thy Soul, 1 Pet. 5.8. Be sober and vigilant, 1 Pet. 5.8. because your adversary the Devill as a roaring Lion walketh about seeking whom hee may devour:
Thirdly, make Enquiry to save thy Soul, Because there is so much Enquiry made by the devil to destroy thy Soul, 1 Pet. 5.8. Be Sobrium and vigilant, 1 Pet. 5.8. Because your adversary the devil as a roaring lion walks about seeking whom he may devour:
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in the originall it is, whom he may drink up at one draft.
in the original it is, whom he may drink up At one draft.
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Satan envies our restored condition, that we should enjoy that Paradise of Blisse which once he had,
Satan envies our restored condition, that we should enjoy that Paradise of Bliss which once he had,
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and out of which he was cast;
and out of which he was cast;
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and therefore it is that he is become our irreconcileable Enemie, and is continually tempting and disturbing of us, out of his infinite hatred of God and goodnesse:
and Therefore it is that he is become our Irreconcilable Enemy, and is continually tempting and disturbing of us, out of his infinite hatred of God and Goodness:
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As the Leopard beareth such a naturall hatred against men, that if he see but the picture of a man, he will tear it to pecces;
As the Leopard bears such a natural hatred against men, that if he see but the picture of a man, he will tear it to Pieces;
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so the Devill if he sees but the image of God in us, by all meanes seeks to destroy us.
so the devil if he sees but the image of God in us, by all means seeks to destroy us.
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Now Chrysostome saith, If the Devill doth watch, wilt thou sleep? if the Devill doth goe about, wilt thou sit still? if the Devill doth make Enquirie what soules he may devoure and damn, Now Chrysostom Says, If the devil does watch, wilt thou sleep? if the devil does go about, wilt thou fit still? if the devil does make Enquiry what Souls he may devour and damn,
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why then should not the sonnes of men make it their work to enquire how to save their soules?
why then should not the Sons of men make it their work to inquire how to save their Souls?
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Fourthly, make this Enquirie, because if thou losest thy Soul, thou hast the greatest losse that is imaginable, there is not a losse beyond it.
Fourthly, make this Enquiry, Because if thou losest thy Soul, thou hast the greatest loss that is imaginable, there is not a loss beyond it.
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To lose the Soul, is to bid farewell to God, farewell to Christ, farewell to a Kingdom,
To loose the Soul, is to bid farewell to God, farewell to christ, farewell to a Kingdom,
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and farewell to all society with Saints and Angels, for ever and ever: O that word ever is the great aggravation of this losse:
and farewell to all society with Saints and Angels, for ever and ever: Oh that word ever is the great aggravation of this loss:
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it is a losse not to be repaired. Lose thy Soul, and thou losest all; it is a lasting losse, a losse that is irrecoverable.
it is a loss not to be repaired. Loose thy Soul, and thou losest all; it is a lasting loss, a loss that is irrecoverable.
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It is a good Observation that Chrysostom hath, saith hee, Nature hath so ordered the parts of the body, that a man hath two eyes, two hands, two feet, and two eares;
It is a good Observation that Chrysostom hath, Says he, Nature hath so ordered the parts of the body, that a man hath two eyes, two hands, two feet, and two ears;
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so that if a man doth lose one eye, he can see with the other; or lose one leg, hee can goe with the other;
so that if a man does loose one eye, he can see with the other; or loose one leg, he can go with the other;
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or lose one hand, he can work with the other; or lose one eare, he can heare with the other:
or loose one hand, he can work with the other; or loose one ear, he can hear with the other:
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But (saith he) God hath given thee but one Soul, and if thou losest that, thou losest all. But (Says he) God hath given thee but one Soul, and if thou losest that, thou losest all.
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O that the consideration hereof, would cause you to make this Enquiry, what must I doe to save my Soul?
Oh that the consideration hereof, would cause you to make this Enquiry, what must I do to save my Soul?
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I now come to make some Usefull Application:
I now come to make Some Useful Application:
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If it be so, that above all things in the world, you should make this your great Enquirie, what must I doe to bee saved? Then this is for Rebuke to those that make assiduous Enquirie about matters of lesser moment, but never make Enquirie a bout matters of Salvation.
If it be so, that above all things in the world, you should make this your great Enquiry, what must I do to be saved? Then this is for Rebuke to those that make assiduous Enquiry about matters of lesser moment, but never make Enquiry a bout matters of Salvation.
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There are a multitude of men in this age, that puzzle themselves, and trouble their mindes with Notions,
There Are a multitude of men in this age, that puzzle themselves, and trouble their minds with Notions,
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and Criticall Questions, but never put this Question to their Soules, Lord, what must I doe to be saved? O how justly blameworthy are they that study curious and nice Questions about Christianity, which serve only to obscure the clear Truth of the Gospell;
and Critical Questions, but never put this Question to their Souls, Lord, what must I do to be saved? Oh how justly blameworthy Are they that study curious and Nicaenae Questions about Christianity, which serve only to Obscure the clear Truth of the Gospel;
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and in the mean time minde not this great and necessary Question, What I must doe to get to Heaven? Truly, we live in an age full of criticall Questions, wherein all the Dogmaticall Points of Religion are called into Question:
and in the mean time mind not this great and necessary Question, What I must do to get to Heaven? Truly, we live in an age full of critical Questions, wherein all the Dogmatical Points of Religion Are called into Question:
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But if God prevent it not, these triviall Questions will joustle out this necessary Question, What must I doe to be saved? Of all Questions, there are two Questions most necessary for a people to aske,
But if God prevent it not, these trivial Questions will joustle out this necessary Question, What must I do to be saved? Of all Questions, there Are two Questions most necessary for a people to ask,
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and most comfortable for a Minister to resolve them in:
and most comfortable for a Minister to resolve them in:
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The one is, What shall I doe to bee saved? The other, How shall I know that I shall obtain Salvation? Of all Questions, these are the greatest:
The one is, What shall I do to be saved? The other, How shall I know that I shall obtain Salvation? Of all Questions, these Are the greatest:
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and as Christ said (speaking of our Love to God, and our Love to our Neighbours) This is the first, and greatest Commandement:
and as christ said (speaking of our Love to God, and our Love to our Neighbours) This is the First, and greatest Commandment:
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And the next is like to this. And the next is like to this.
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So say I, This is the first and great Question, What shall I do to be saved? And the next is like to this,
So say I, This is the First and great Question, What shall I do to be saved? And the next is like to this,
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How shall I know that I shall bee saved? The first is the foundation of all our happinesse,
How shall I know that I shall be saved? The First is the Foundation of all our happiness,
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and the second, of all our comfort.
and the second, of all our Comfort.
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2. It is for Rebuke to those that make Enquiry after the body, and things pertaining to its welfare,
2. It is for Rebuke to those that make Enquiry After the body, and things pertaining to its welfare,
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but never make Enquirie after Salvation.
but never make Enquiry After Salvation.
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There bee many men in the World, who (in the language of those sensual men Psal. 4.6.) cry out, Lord, Psal. 4.6. who will shew us any good, but they never make Enquirie how they themselves may become good.
There be many men in the World, who (in the language of those sensual men Psalm 4.6.) cry out, Lord, Psalm 4.6. who will show us any good, but they never make Enquiry how they themselves may become good.
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These men are like him that came to the Physician enquiring how he might cure the whitlaw on his finger, but never asked how he might cure the Consumption of his lungs. Many men make Enquirie after trivial things of the World,
These men Are like him that Come to the physician inquiring how he might cure the Whitelaw on his finger, but never asked how he might cure the Consumption of his lungs. Many men make Enquiry After trivial things of the World,
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but they Enquire not how they may get an intrest in Jesus Christ, how they may escape Hell, and get to Heaven.
but they Inquire not how they may get an Interest in jesus christ, how they may escape Hell, and get to Heaven.
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Now what folly and madnesse is it for a man to bee solicitously careful for those things which hee shall have without this carking care,
Now what folly and madness is it for a man to be solicitously careful for those things which he shall have without this carking care,
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and to be negligent and carelesse about those things which he hath no promise to obtain without assiduous carefullnesse!
and to be negligent and careless about those things which he hath no promise to obtain without assiduous carefulness!
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for grace, and glory are not to bee expected without seeking, dilligent seeking, Math. 6.33. But outward things shall be cast in upon seeking heavenly things.
for grace, and glory Are not to be expected without seeking, diligent seeking, Math. 6.33. But outward things shall be cast in upon seeking heavenly things.
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3. It is for rebuke to those that make Enquirie how to damn themselves, but Enquire not how to save themselves.
3. It is for rebuke to those that make Enquiry how to damn themselves, but Inquire not how to save themselves.
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The Drunkard enquires where Wine, and strong Beare is to be had: The Adulterer (as Solomon saith) enquires where the house of the Harlot is.
The Drunkard enquires where Wine, and strong Bear is to be had: The Adulterer (as Solomon Says) enquires where the house of the Harlot is.
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Thus many men Enquire how they may undo their souls:
Thus many men Inquire how they may undo their Souls:
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but oh how few are there that cry out with this poor Jaylor, Sirs, What must I doe to be saved?
but o how few Are there that cry out with this poor Jailor, Sirs, What must I do to be saved?
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The next Use shall be by way of tryal, to put you upon search whether ye have put this Question, out of question,
The next Use shall be by Way of trial, to put you upon search whither you have put this Question, out of question,
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whether yee have resolved this Question to your soules, that God indeed hath brought you into an estate of Salvation.
whither ye have resolved this Question to your Souls, that God indeed hath brought you into an estate of Salvation.
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Now that you may know this, consider these particulars.
Now that you may know this, Consider these particulars.
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First, Hath God taken those Methods with your souls, that he takes with those whom hee intends to save.
First, Hath God taken those Methods with your Souls, that he Takes with those whom he intends to save.
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But you will say, what are those Methods that God takes with a sinner whom hee intends to save? I Answer,
But you will say, what Are those Methods that God Takes with a sinner whom he intends to save? I Answer,
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First God enlightens that mans mind, so, as that he makes him see his sins to be exceeding sinful,
First God enlightens that men mind, so, as that he makes him see his Sins to be exceeding sinful,
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and himselfe to be exceeding miserable;
and himself to be exceeding miserable;
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you have an admirable Text for this, Job 33.27, 29, 30. He looketh upon men, and if any man say, I have sinned, you have an admirable Text for this, Job 33.27, 29, 30. He looks upon men, and if any man say, I have sinned,
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and perverted that which was right, and it profited me not;
and perverted that which was right, and it profited me not;
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Hee will deliver his soul from going into the Pit, and his life shall see the light:
He will deliver his soul from going into the Pit, and his life shall see the Light:
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Loe all these things worketh God oftentimes with man, to bring back his soul from the Pit, to bee Enlightned with the light of the liveing. Lo all these things works God oftentimes with man, to bring back his soul from the Pit, to be Enlightened with the Light of the living.
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It is Gods usual way in bringing a sinner from Hell, to represent his sins unto him in the glasse of the Law,
It is God's usual Way in bringing a sinner from Hell, to represent his Sins unto him in the glass of the Law,
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so as to cause him to see them to be exceeding sinful, to cause him to confesse his sinfulnesse,
so as to cause him to see them to be exceeding sinful, to cause him to confess his sinfulness,
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how that hee hath perverted that which was right.
how that he hath perverted that which was right.
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Paul said he was alive without the Law, but when the Law came, then he saw his sin to be exceeding sinful. Rom. 7.13. Was that which is good made death unto me? God forbid, but sin, that it might appear sin, working death in me, by that which is good; Paul said he was alive without the Law, but when the Law Come, then he saw his since to be exceeding sinful. Rom. 7.13. Was that which is good made death unto me? God forbid, but since, that it might appear since, working death in me, by that which is good;
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that sin by the Commandement might become exceeding sinful. that since by the Commandment might become exceeding sinful.
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Sin in its own nature is so exceeding evil that it cannot have a worse name given unto it then its own sinful sin Beloved,
since in its own nature is so exceeding evil that it cannot have a Worse name given unto it then its own sinful since beloved,
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if the Lord hath dealt thus with you, so as to make you see your sins to be exceeding sinfull,
if the Lord hath dealt thus with you, so as to make you see your Sins to be exceeding sinful,
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and your selves to bee exceeding miscrable;
and your selves to be exceeding miscrable;
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know, this is the method that he takes with that soul, which hee intends to bring to Heaven.
know, this is the method that he Takes with that soul, which he intends to bring to Heaven.
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A second Method that God takes with a sinner to save his soule, is this, God puts him into a condition of Spiritual astonishment,
A second Method that God Takes with a sinner to save his soul, is this, God puts him into a condition of Spiritual astonishment,
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so as to see himselfe an undone creature, altogether unable to save himselfe, neither doth hee know who will undertake that work for him;
so as to see himself an undone creature, altogether unable to save himself, neither does he know who will undertake that work for him;
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this is plain in the Text, Sirs, What must I doe to be saved? a Question full of astonishment and perplexity of mind.
this is plain in the Text, Sirs, What must I do to be saved? a Question full of astonishment and perplexity of mind.
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When God once casts a man out of selfe-sufficiency, selfe-righteousnesse, and selfe-ability, this is a good step towards Heaven.
When God once Cast a man out of self-sufficiency, selfrighteousness, and self-ability, this is a good step towards Heaven.
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A third Method that God takes with a sinner is this, God doth present Jesus Christ to his soule,
A third Method that God Takes with a sinner is this, God does present jesus christ to his soul,
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as the most desirable object in all the world.
as the most desirable Object in all the world.
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He sees sin to be exceeding sinfull, himselfe to be exceeding miserable, and then he sees Jesus Christ to be exceedingly desirable.
He sees since to be exceeding sinful, himself to be exceeding miserable, and then he sees jesus christ to be exceedingly desirable.
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Ye whose souls can bear you witnesse, that God hath taken these very Methods with you, know for your comfort, that these are the very Methods that God doth take with that soule whom hee intends to save.
the whose Souls can bear you witness, that God hath taken these very Methods with you, know for your Comfort, that these Are the very Methods that God does take with that soul whom he intends to save.
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Secondly, You may discerne whether God hath brought you into an estate of Salvation, by those impressions which Jesus Christ will work upon the hearts of those whom hee intends to save. Now these impressions are four-fold.
Secondly, You may discern whither God hath brought you into an estate of Salvation, by those impressions which jesus christ will work upon the hearts of those whom he intends to save. Now these impressions Are fourfold.
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First, God doth cause the Authoritie, and Majestie of the Word, at some time or other, to fall on the Conscience of that man with great conviction, whom he intends to save. 1 Cor. 1.18. For the preaching of the Crosse is to them that perish foolishnesse, but unto us that are saved, it is the power of God.
First, God does cause the authority, and Majesty of the Word, At Some time or other, to fallen on the Conscience of that man with great conviction, whom he intends to save. 1 Cor. 1.18. For the preaching of the Cross is to them that perish foolishness, but unto us that Are saved, it is the power of God.
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The power of God in his Word, shall be felt on the conscience of that man, whom God brings into a saving estate:
The power of God in his Word, shall be felt on the conscience of that man, whom God brings into a Saving estate:
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Therefore the Apostle saith expresly 1 Thes. 2.13.
Therefore the Apostle Says expressly 1 Thebes 2.13.
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For this cause also, thank wee God without ceasing, because when ye received the Word of God, which ye heard of us, yee received it not as the word of men, For this cause also, thank we God without ceasing, Because when you received the Word of God, which you herd of us, ye received it not as the word of men,
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but as it is in truth, the Word of God, which effectually worketh also in you that believe. but as it is in truth, the Word of God, which effectually works also in you that believe.
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The Word of God hath an effectual Work, and Majestick Authority on them that shall bee Saved.
The Word of God hath an effectual Work, and Majestic authority on them that shall be Saved.
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It is mighty in operation in them that beleive, transforming them into the very image of it selfe;
It is mighty in operation in them that believe, transforming them into the very image of it self;
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it workes what it prescribes, it enables the soul to come up unto every duty, be it never so difficult to flesh and blood, to hate every sin, be it never so pleasant, or profitable.
it works what it prescribes, it enables the soul to come up unto every duty, be it never so difficult to Flesh and blood, to hate every since, be it never so pleasant, or profitable.
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It is Active, and Opperative, as the Apostle speaks, Heb. 4.12. Sharper then a two-edged sword, it effectually bindes the Conscience, rectifies the Judgment, subdues the Will, the sinner cannot stand out against it.
It is Active, and Operative, as the Apostle speaks, Hebrew 4.12. Sharper then a two-edged sword, it effectually binds the Conscience, Rectifies the Judgement, subdues the Will, the sinner cannot stand out against it.
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The second impression that God makes on the heart of that man who shall be saved, is this, he is brought into an obediential frame to obey the Commands of God;
The second impression that God makes on the heart of that man who shall be saved, is this, he is brought into an obediential frame to obey the Commands of God;
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the Law of God is not burdensome but pleasing, and delightful unto him, he hath a universal respect unto all Gods Commands,
the Law of God is not burdensome but pleasing, and delightful unto him, he hath a universal respect unto all God's Commands,
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as David speaks, Psal. 119. And saith the Apostle Heb. 5.9. Being made perfect, he became the Author of Eternall Salvation unto all that obey him.
as David speaks, Psalm 119. And Says the Apostle Hebrew 5.9. Being made perfect, he became the Author of Eternal Salvation unto all that obey him.
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Thirdly, If God brings thee into a saving condition, he makes this impression on thy heart, that thou art become as industrious to have thy nature sanctified, as thy soul to be saved. Titus 3.3.
Thirdly, If God brings thee into a Saving condition, he makes this impression on thy heart, that thou art become as Industria to have thy nature sanctified, as thy soul to be saved. Titus 3.3.
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Not by workes of righteousnesse which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holyghast. And John 3.3. Ʋnlesse a man be born again, he cannot see the kingdome of Heaven. Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holyghast. And John 3.3. Ʋnlesse a man be born again, he cannot see the Kingdom of Heaven.
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The last impression is this, If God saves thy soul, he will bring thee into a beleiveing estate, he will cause thee to lay hold on Christ by faith:
The last impression is this, If God saves thy soul, he will bring thee into a beleiveing estate, he will cause thee to lay hold on christ by faith:
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And this leads me unto the second point, which is the Resolve that the Apostle gives to this poor man crying out, what hee should doe to be saved, viz. Beleive on the Lord Jesus Christ, and thou shalt be saved.
And this leads me unto the second point, which is the Resolve that the Apostle gives to this poor man crying out, what he should do to be saved, viz. Believe on the Lord jesus christ, and thou shalt be saved.
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At the first blush one would think that the Apostles Resolve should nothing at all quiet the heart of this distempered man.
At the First blush one would think that the Apostles Resolve should nothing At all quiet the heart of this distempered man.
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Paul and Silas bid the man beleive: Might not hee have replied, I can as well make a World, I can as well work Miracles, Paul and Silas bid the man believe: Might not he have replied, I can as well make a World, I can as well work Miracles,
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and overturn Mountaines, as beleive by mine own power; therefore why bid ye me to beleive?
and overturn Mountains, as believe by mine own power; Therefore why bid you me to believe?
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To this I Answer, Though it bee true, that every command of God is alike difficult to flesh, and blood:
To this I Answer, Though it be true, that every command of God is alike difficult to Flesh, and blood:
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A man can as well make a World, as make a prayer aright; A man can as well subdue an Army of men, as subdue one lust.
A man can as well make a World, as make a prayer aright; A man can as well subdue an Army of men, as subdue one lust.
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Yet know for your comfort, that this is the tenure of the Gospell, that when the Lord doth call for any thing at the hand of his Elect Children, he doth with that command convay a power into their souls to enable them to fullfill that command.
Yet know for your Comfort, that this is the tenure of the Gospel, that when the Lord does call for any thing At the hand of his Elect Children, he does with that command convey a power into their Souls to enable them to fulfil that command.
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If God bids a man beleive, and gives him power to beleive, the work will soon be done.
If God bids a man believe, and gives him power to believe, the work will soon be done.
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In the 36 of Ezek. the Lord commands to make a new heart; In the 36 of Ezekiel the Lord commands to make a new heart;
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Now a man is no more able to make a new heart, then to make a new World:
Now a man is no more able to make a new heart, then to make a new World:
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Therefore in the same place, he promises to give a new heart.
Therefore in the same place, he promises to give a new heart.
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And in another place it is said, Mortifie your lusts: Now this a man cannot do of himselfe,
And in Another place it is said, Mortify your Lustiest: Now this a man cannot do of himself,
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but the same God that bids thee kill thy lusts, will kill them for thee, As Micah 7.18, 19. Who is a God like unto thee, that pardoneth iniquity,
but the same God that bids thee kill thy Lustiest, will kill them for thee, As micah 7.18, 19. Who is a God like unto thee, that Pardoneth iniquity,
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and passeth by the transgression of the remnant of his heritage;
and passes by the Transgression of the remnant of his heritage;
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hee retaineth not his anger for ever, because he delighteth in mercy, hee will turn again, he will have compassion upon us, he will subdue our iniquities,
he retaineth not his anger for ever, Because he delights in mercy, he will turn again, he will have compassion upon us, he will subdue our iniquities,
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and thou wilt cast all their sins into the depth of the Sea. Again, God bids thee repent,and thou wilt cast all their Sins into the depth of the Sea. Again, God bids thee Repent,
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but thou art no more able to repent, or to shead one tear for sinne, then a Rock is to give out water:
but thou art no more able to Repent, or to shed one tear for sin, then a Rock is to give out water:
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But God will give thee a repenting heart, he hath promised to give Repentance, and Remission of sin.
But God will give thee a repenting heart, he hath promised to give Repentance, and Remission of since.
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I beseech you observe this, that commands in Scripture do not shew what the Creature can doe,
I beseech you observe this, that commands in Scripture do not show what the Creature can do,
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or what he should doe by his own natural power:
or what he should do by his own natural power:
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But such commands in Scripture are charged on the Creature to let him know what God will doe for his Elect. If we put forth the sanctifying abillities that God gives us, God will adde assisting grace, to enable us to doe what of our selves we cannot doe.
But such commands in Scripture Are charged on the Creature to let him know what God will do for his Elect. If we put forth the sanctifying abilities that God gives us, God will add assisting grace, to enable us to do what of our selves we cannot do.
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Therefore we should pray with St. Augustine, Lord give what thou commandest, and then command what thou pleasest.
Therefore we should pray with Saint Augustine, Lord give what thou Commandest, and then command what thou pleasest.
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In the next place, observe the difference that is betwixt the Resolve that Paul and Silas gives to this Question,
In the next place, observe the difference that is betwixt the Resolve that Paul and Silas gives to this Question,
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and the Resolve that Peter gives to the same Question in Acts 2.38.
and the Resolve that Peter gives to the same Question in Acts 2.38.
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Then Peter said unto him, Repent, and bee baptized every one of you in the name of Iesus Christ, Then Peter said unto him, repent, and be baptised every one of you in the name of Iesus christ,
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for the remission of sins, and you shall receive the gift of the Holy-ghost. Paul and Silas give this Answer, Beleive, and be Saved.
for the remission of Sins, and you shall receive the gift of the Holy ghost. Paul and Silas give this Answer, Believe, and be Saved.
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Peter gives this Answer, Repent, and be Saved. Peter gives this Answer, repent, and be Saved.
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There is much of Gods minde in this, that different answers, are given by the Holy-ghost to one and the same Question. Both their answers are true:
There is much of God's mind in this, that different answers, Are given by the Holy ghost to one and the same Question. Both their answers Are true:
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Peter saith, Repent and be Saved, to shew that that Faith which is not joyned with Repentance, is but a presumptuous confidence.Peter Says, repent and be Saved, to show that that Faith which is not joined with Repentance, is but a presumptuous confidence.
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Paul saith, Beleive and be Saved, to let you know that that Repentance, wch is not joined with Faith, is but a legal sorrow. Paul Says, Believe and be Saved, to let you know that that Repentance, which is not joined with Faith, is but a Legal sorrow.
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Therefore one saith beleive, the other saith repent, to shew that ye must joyn both together.
Therefore one Says believe, the other Says Repent, to show that you must join both together.
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Had only this answer bin given, Beleive and be saved, Men would then have said, that it is but a short cut to Heaven; it is but beleiving.
Had only this answer been given, Believe and be saved, Men would then have said, that it is but a short Cut to Heaven; it is but believing.
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Peter saith, Repent and bee Saved, to shew that both must come into the Christians practise, that Faith and Repentance must goe hand in hand together, if ye do expect Salvation.Peter Says, repent and be Saved, to show that both must come into the Christians practice, that Faith and Repentance must go hand in hand together, if you do expect Salvation.
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Now this I note the rather, because there are some men that are all for beleiving on Jesus Christ,
Now this I note the rather, Because there Are Some men that Are all for believing on jesus christ,
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and not at all for repentance, and mourning for sin. These make Peters answer, to bee no answer at all.
and not At all for Repentance, and mourning for since. These make Peter's answer, to be no answer At all.
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Then there are others, that are all for repentance, they are troubled in spirit, and distressed in mind, they wish their heads were water,
Then there Are Others, that Are all for Repentance, they Are troubled in Spirit, and distressed in mind, they wish their Heads were water,
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and their eyes a fountain of tears, they think by their sorrow for sin, to make an attonement with God;
and their eyes a fountain of tears, they think by their sorrow for since, to make an atonement with God;
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but they do not at all rest on Jesus Christ, by faith. Now these men make Pauls answer, to be no answer at all.
but they do not At all rest on jesus christ, by faith. Now these men make Paul's answer, to be no answer At all.
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But remember you must Repent and be Saved, with Peter, and you must Beleive and be Saved with Paul.
But Remember you must repent and be Saved, with Peter, and you must Believe and be Saved with Paul.
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But I shall only breifly speak to the answer which Paul and Silas here give:
But I shall only briefly speak to the answer which Paul and Silas Here give:
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And from thence observe, That it is the duty of all those that expect Salvation, to beleive in Iesus Christ.
And from thence observe, That it is the duty of all those that expect Salvation, to believe in Iesus christ.
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But me thinks I hear some say, If this be so, surely then Salvation may be had on very easy terms;
But me thinks I hear Some say, If this be so, surely then Salvation may be had on very easy terms;
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for, do not all beleive on Jesus Christ. God forbid that any should be so wicked, as not to beleive on their Saviour.
for, do not all believe on jesus christ. God forbid that any should be so wicked, as not to believe on their Saviour.
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I answer, Indeed there are many that have a kinde of beleife, an historical, notional, common dead faith, such a faith as Simon Magus had,
I answer, Indeed there Are many that have a kind of belief, an historical, notional, Common dead faith, such a faith as Simon Magus had,
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as the stony ground had, as the Devils have who beleive and tremble. This faith a man may have, and goe to Hell.
as the stony ground had, as the Devils have who believe and tremble. This faith a man may have, and go to Hell.
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But there are few in the World who have a lively precious unfained faith, which the Scripture doth indeed account beleiving in Christ,
But there Are few in the World who have a lively precious unfeigned faith, which the Scripture does indeed account believing in christ,
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& which whosoever hath shall never perish but have everlasting life.
& which whosoever hath shall never perish but have everlasting life.
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Few there are that are willing to receive Christ as he is tendred in the Gospel, to receive Christ as a King to rule them,
Few there Are that Are willing to receive christ as he is tendered in the Gospel, to receive christ as a King to Rule them,
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as well as a Jesus to save them:
as well as a jesus to save them:
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Few that are willing to receive a naked Christ, Christ with his Crosse as well as Christ with his Crown:
Few that Are willing to receive a naked christ, christ with his Cross as well as christ with his Crown:
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Few that are as ready to give up themselves to Christ for Sanctification, as to take Christ for justification.
Few that Are as ready to give up themselves to christ for Sanctification, as to take christ for justification.
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Most people love the Preistly office of Christ, to purchase Salvation for them, but they doe not love the Kingly office of Christ, to conquer Corruption in them;
Most people love the Priestly office of christ, to purchase Salvation for them, but they do not love the Kingly office of christ, to conquer Corruption in them;
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they would be willing to have Christ receive them into Heaven, but they are not willing to receive Christ into their hearts.
they would be willing to have christ receive them into Heaven, but they Are not willing to receive christ into their hearts.
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In the day of their callamitie when they lie upon their sick beds, and the terrours of death take hold upon them,
In the day of their callamitie when they lie upon their sick Beds, and the terrors of death take hold upon them,
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then none but Christ, none but Christ:
then none but christ, none but christ:
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But in the day of their prosperity, when the World smiles upon them, and Riches & Health surrounds them,
But in the day of their Prosperity, when the World smiles upon them, and Riches & Health surrounds them,
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then Christ is disesteemed by them, they see no beauty in him, why they should desire him.
then christ is disesteemed by them, they see no beauty in him, why they should desire him.
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For there is no wicked man in the World will take Christ upon Gospel tearms in the time of his health, and outward prosperity.
For there is no wicked man in the World will take christ upon Gospel terms in the time of his health, and outward Prosperity.
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And moreover, most people think that it is the easiest matter in the World, for to beleive, that it is but Beleiving, that it is in their power to beleive at any time,
And moreover, most people think that it is the Easiest matter in the World, for to believe, that it is but Believing, that it is in their power to believe At any time,
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when they will, and that they can beleive time enough when they lie upon their Death-beds.
when they will, and that they can believe time enough when they lie upon their Deathbeds.
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Not considering, God puts forth the same almighty power when he workes faith in the soul,
Not considering, God puts forth the same almighty power when he works faith in the soul,
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as he did when hee raised up Jesus Christ from the dead, as the Apostle shewes, Eph. 1.19.20. And what is the exceeding greatnesse of his power to us-ward who beleive, according to the working of his mighty power, which he wrought in Christ when he raised him from the dead.
as he did when he raised up jesus christ from the dead, as the Apostle shows, Ephesians 1.19.20. And what is the exceeding greatness of his power to usward who believe, according to the working of his mighty power, which he wrought in christ when he raised him from the dead.
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It is as impossible for a man, by his own power, to make himselfe to beleive,
It is as impossible for a man, by his own power, to make himself to believe,
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as to create a world, or give a being to himselfe. And here consider, that every assent unto the Word is not beleiving;
as to create a world, or give a being to himself. And Here Consider, that every assent unto the Word is not believing;
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Bellarmine indeed saith that beleiving is only a bare assent to the Word, but if saving faith did only consist in a bare assent to Scripture truth,Bellarmine indeed Says that believing is only a bore assent to the Word, but if Saving faith did only consist in a bore assent to Scripture truth,
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then there would bee multitudes of beleevers in the World; but such beleivers God will never own.
then there would be Multitudes of believers in the World; but such believers God will never own.
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2 Consider that Faith is not a presumptuous confidence:
2 Consider that Faith is not a presumptuous confidence:
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the nature of Faith doth consist in this, It is a grace of God wrought in the heart of an humbled sinner, What Saving •aith ••.
the nature of Faith does consist in this, It is a grace of God wrought in the heart of an humbled sinner, What Saving •aith ••.
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who doth discern his sins to be enough to Damn him, and all his own Righteousnesse to bee too little to Save him;
who does discern his Sins to be enough to Damn him, and all his own Righteousness to be too little to Save him;
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therefore he goeth out of himselfe and rests and relies, wholly on the Righteousnesse of Iesus Christ, expecting Salvation only by him. Therefore he Goes out of himself and rests and relies, wholly on the Righteousness of Iesus christ, expecting Salvation only by him.
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Now should wee take a Survay of all the sons of men, where should we finde them that do thus beleive on Jesus Christ:
Now should we take a Survey of all the Sons of men, where should we find them that do thus believe on jesus christ:
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How few are there in the World, that feele their sins pressing fore upon them, that see all their Righteousnesse and Religious performances to be things of no vallue in point of justification? that finde in their souls longing desires after Jesus Christ, that they may bee found in Christ, not having their own righteousnesse? that roul their burdened souls upon Jesus Christ, resolving that if they perish, there they will perish? Certainly Beloved, should men try their hearts by this description of Faith, there would be found but few beleivers in the World.
How few Are there in the World, that feel their Sins pressing before upon them, that see all their Righteousness and Religious performances to be things of no valve in point of justification? that find in their Souls longing Desires After jesus christ, that they may be found in christ, not having their own righteousness? that roll their burdened Souls upon jesus christ, resolving that if they perish, there they will perish? Certainly beloved, should men try their hearts by this description of Faith, there would be found but few believers in the World.
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Now for a word of Application:
Now for a word of Application:
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And first from the Enquirie that the poor man makes, Sirs, what must I doe to be Saved?
And First from the Enquiry that the poor man makes, Sirs, what must I do to be Saved?
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Hence learn to take heed that you doe not make Enquiry after toyes and trifles, and in the mean time neglect the great matters of Eternal Life.
Hence Learn to take heed that you do not make Enquiry After toys and trifles, and in the mean time neglect the great matters of Eternal Life.
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It was a sordid spirit in that King, who would bee Spining and Carding amongst the women,
It was a sordid Spirit in that King, who would be Spinning and Carding among the women,
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when hee should have bin Ruling, and Governing his Kingdome.
when he should have been Ruling, and Governing his Kingdom.
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There are many men that are of this base, and ignoble temper, they spend their time, their strength,
There Are many men that Are of this base, and ignoble temper, they spend their time, their strength,
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and labour, in base and sordid imployments, and in the mean time neglect the great and important affaires of an heavenly Kingdom.
and labour, in base and sordid employments, and in the mean time neglect the great and important affairs of an heavenly Kingdom.
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A second Inference is this, If so be there are but few in the World that make Enquirie how to be saved,
A second Inference is this, If so be there Are but few in the World that make Enquiry how to be saved,
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Then hence wee may conclude, that there are but few in the World that shall bee saved.
Then hence we may conclude, that there Are but few in the World that shall be saved.
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There are many in the World that never came so far as with that morall yong man spoken of in Math. 19. to ask this Question, what good thing shall I doe, that I may inherit eternall Life? that never with the Jaylor enquired, What must I doe to be saved? Oh beloved,
There Are many in the World that never Come so Far as with that moral young man spoken of in Math. 19. to ask this Question, what good thing shall I do, that I may inherit Eternal Life? that never with the Jailor inquired, What must I do to be saved? O Beloved,
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if the most of the World doe never make Enquirie after Heaven, then how few in the World shall come to Heaven!
if the most of the World do never make Enquiry After Heaven, then how few in the World shall come to Heaven!
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Secondly, from the Resolve that the Apostle gives to the Jaylors Question, Believe on the Lord Iesus Christ, rest on Christ for thy Salvation, on his Merits, on his Blood, and on his Righteousnesse:
Secondly, from the Resolve that the Apostle gives to the Jailors Question, Believe on the Lord Iesus christ, rest on christ for thy Salvation, on his Merits, on his Blood, and on his Righteousness:
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Hence learn, what a great benefit and priviledge the children of men have by liveing under a Covenant of Grace, for although they cannot be saved by what they can doe themselves,
Hence Learn, what a great benefit and privilege the children of men have by living under a Covenant of Grace, for although they cannot be saved by what they can do themselves,
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yet they may be saved by what Iesus Christ hath done for them.
yet they may be saved by what Iesus christ hath done for them.
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Thou canst not bee saved by all thy doing, but thou maist be saved by believing, by resting and relying on Jesus Christ, expecting salvation by what hee hath done and suffered in thy stead, in thy behalfe.
Thou Canst not be saved by all thy doing, but thou Mayest be saved by believing, by resting and relying on jesus christ, expecting salvation by what he hath done and suffered in thy stead, in thy behalf.
pns21 vm2 xx vbi vvn p-acp d po21 vdg, cc-acp pns21 vm2 vbi vvn p-acp vvg, p-acp vvg cc vvg p-acp np1 np1, vvg n1 p-acp r-crq pns31 vhz vdn cc vvn p-acp po21 n1, p-acp po21 n1.
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Had wee layn under a Covenant of Works, then it had been, Doe this, and live;
Had we lain under a Covenant of Works, then it had been, Do this, and live;
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but a Covenant of Grace saith, Believe, and live. The condition of the Covenant of Workes is, That we should give an exact and perfect Righteousnesse of our own unto God, the Righteousnesse of another will not serve the turn:
but a Covenant of Grace Says, Believe, and live. The condition of the Covenant of Works is, That we should give an exact and perfect Righteousness of our own unto God, the Righteousness of Another will not serve the turn:
p-acp dt n1 pp-f vvb vvz, vvb, cc vvi. dt n1 pp-f dt n1 pp-f vvz vbz, cst pns12 vmd vvi dt j cc j n1 pp-f po12 d p-acp np1, dt n1 pp-f j-jn vmb xx vvi dt n1:
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And in this Covenant, little will not be accepted for much, the will for the deed;
And in this Covenant, little will not be accepted for much, the will for the deed;
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1038
the Sentence of Absolution shall be pronounced, if ye be found without spot or blemish, compleatly righteous;
the Sentence of Absolution shall be pronounced, if you be found without spot or blemish, completely righteous;
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but the Sentence of Condemnation, if ye be found unrighteous in the least tittle.
but the Sentence of Condemnation, if you be found unrighteous in the least tittle.
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This Covenant speaks not one word of Hope or Help, Mercy or Peace, to the poore lost sinner,
This Covenant speaks not one word of Hope or Help, Mercy or Peace, to the poor lost sinner,
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but pronounceth him accursed for the least transgression, for the least deviation from the righteous Law of God;
but pronounceth him accursed for the least Transgression, for the least deviation from the righteous Law of God;
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and there is no place left for Repentance, no place left for Mercy, upon the breach of the Covenant:
and there is no place left for Repentance, no place left for Mercy, upon the breach of the Covenant:
cc pc-acp vbz dx n1 vvn p-acp n1, dx n1 vvn p-acp n1, p-acp dt n1 pp-f dt n1:
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Adam by one sin, made all his posterity miserable, and the Apostle saith, Gal. 3.10. Cursed is every one that continueth not in all things which are written in the book of the Law, to doe them. Adam by one since, made all his posterity miserable, and the Apostle Says, Gal. 3.10. Cursed is every one that Continueth not in all things which Are written in the book of the Law, to do them.
np1 p-acp crd n1, vvd d po31 n1 j, cc dt n1 vvz, np1 crd. vvn vbz d pi cst vvz xx p-acp d n2 r-crq vbr vvn p-acp dt n1 pp-f dt n1, pc-acp vdi pno32.
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So that there is no possibility of life by the Covenant of Workes, because in our lapsed estate, in our estate of corruption, the Covenant of Workes is impossible to bee fulfilled by us:
So that there is no possibility of life by the Covenant of Works, Because in our lapsed estate, in our estate of corruption, the Covenant of Works is impossible to be fulfilled by us:
av cst pc-acp vbz dx n1 pp-f n1 p-acp dt n1 pp-f vvz, c-acp p-acp po12 vvn n1, p-acp po12 n1 pp-f n1, dt n1 pp-f vvz vbz j pc-acp vbi vvn p-acp pno12:
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since the day that sin came into the world, that Adam eat the forbidden fruit, never did any man fulfill the Covenant of Workes, for there is no man that sineth not, 1 Kings 8.46. 2 Chron 6.36. There is not a just man upon the Earth, that doth good, and sineth not, Eccl. 7.20. In many things we off end all, Iames 3.2. O then what cause have we to admire the infinite unspeakable mercy & goodnesse of God, in makeing this Covenant of Grace with man a sinner, this new Covenant when the former was violated, which is as it were a plank after a ship-wrack;
since the day that since Come into the world, that Adam eat the forbidden fruit, never did any man fulfil the Covenant of Works, for there is no man that sineth not, 1 Kings 8.46. 2 Chronicles 6.36. There is not a just man upon the Earth, that does good, and sineth not, Ecclesiastes 7.20. In many things we off end all, James 3.2. O then what cause have we to admire the infinite unspeakable mercy & Goodness of God, in making this Covenant of Grace with man a sinner, this new Covenant when the former was violated, which is as it were a plank After a shipwreck;
c-acp dt n1 cst n1 vvd p-acp dt n1, cst np1 vvb dt j-vvn n1, av-x vdd d n1 vvi dt n1 pp-f vvz, p-acp pc-acp vbz dx n1 cst vvz xx, crd n2 crd. crd np1 crd. pc-acp vbz xx dt j n1 p-acp dt n1, cst vdz j, cc vvz xx, np1 crd. p-acp d n2 pns12 p-acp n1 av-d, np1 crd. np1 av r-crq n1 vhb pns12 p-acp vvi dt j j n1 cc n1 pp-f np1, p-acp vvg d n1 pp-f vvb p-acp n1 dt n1, d j n1 c-crq dt j vbds vvn, r-crq vbz p-acp pn31 vbdr dt n1 p-acp dt n1;
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that when man had voluntarily transgressed the righteous Law of God, and thereby justly deprived both himselfe and his posterity of that life and blessednesse which was promised in that Covenant,
that when man had voluntarily transgressed the righteous Law of God, and thereby justly deprived both himself and his posterity of that life and blessedness which was promised in that Covenant,
cst c-crq n1 vhd av-jn vvn dt j n1 pp-f np1, cc av av-j vvn d px31 cc po31 n1 pp-f d n1 cc n1 r-crq vbds vvn p-acp d n1,
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and was fallen under the Death and Curse which God had threatned for the breaking and transgressing of that Covenant;
and was fallen under the Death and Curse which God had threatened for the breaking and transgressing of that Covenant;
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yet notwithstanding that such should bee the infinite Mercy of God, that he should not insist upon the forfeiture, that he should not binde us up to the Covenant of Workes, but take us out of the hand of his justice,
yet notwithstanding that such should be the infinite Mercy of God, that he should not insist upon the forfeiture, that he should not bind us up to the Covenant of Works, but take us out of the hand of his Justice,
av a-acp cst d vmd vbi dt j n1 pp-f np1, cst pns31 vmd xx vvi p-acp dt n1, cst pns31 vmd xx vvi pno12 a-acp p-acp dt n1 pp-f vvz, p-acp vvi pno12 av pp-f dt n1 pp-f po31 n1,
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and put us into the hand of his Mercy, not dealing with us according to our deserts,
and put us into the hand of his Mercy, not dealing with us according to our deserts,
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but according to the exceeding riches of his Grace, in his unsearchable Wisdom (when Men and Angels were at a losse) finding out a Remedy to help and relieve a poore forlorn lost sinner that is cast by the Covenant of Works, not sparing his only begotten Sonne, Jesus Christ the righteous, the Mediator of the New Covenant, Heb. 12.29 Heb. 12.24. who hath satisfied Gods justice, slain that enmity which was betwixt God and us, and made peace for us:
but according to the exceeding riches of his Grace, in his unsearchable Wisdom (when Men and Angels were At a loss) finding out a Remedy to help and relieve a poor forlorn lost sinner that is cast by the Covenant of Works, not sparing his only begotten Son, jesus christ the righteous, the Mediator of the New Covenant, Hebrew 12.29 Hebrew 12.24. who hath satisfied God's Justice, slave that enmity which was betwixt God and us, and made peace for us:
cc-acp vvg p-acp dt j-vvg n2 pp-f po31 vvi, p-acp po31 j n1 (c-crq n2 cc n2 vbdr p-acp dt n1) vvg av dt n1 pc-acp vvi cc vvi dt j j-vvn j-vvn n1 cst vbz vvn p-acp dt n1 pp-f vvz, xx vvg po31 av-j vvn n1, np1 np1 dt j, dt n1 pp-f dt j n1, np1 crd np1 crd. q-crq vhz vvn npg1 n1, vvn d n1 r-crq vbds p-acp np1 cc pno12, cc vvd n1 p-acp pno12:
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For, in this Covenant of Grace, the righteousnesse of Christ, and satisfaction made by Christ, is held forth and tendred unto the justice of God, the Surety is punished,
For, in this Covenant of Grace, the righteousness of christ, and satisfaction made by christ, is held forth and tendered unto the Justice of God, the Surety is punished,
c-acp, p-acp d n1 pp-f n1, dt n1 pp-f np1, cc n1 vvn p-acp np1, vbz vvn av cc vvn p-acp dt n1 pp-f np1, dt n1 vbz vvn,
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and the Debtor is spared, Esaiah 53.6.3.
and the Debtor is spared, Isaiah 53.6.3.
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the Lord hath laid upon him the iniquity of us all, he was wounded for our transgressions, he was bruised for our iniquity, the chastisement of our peace was upon him, the Lord hath laid upon him the iniquity of us all, he was wounded for our transgressions, he was Bruised for our iniquity, the chastisement of our peace was upon him,
dt n1 vhz vvn p-acp pno31 dt n1 pp-f pno12 d, pns31 vbds vvn p-acp po12 n2, pns31 vbds vvn p-acp po12 n1, dt n1 pp-f po12 n1 vbds p-acp pno31,
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and with his stripes wee are healed. And the Apostle saith, 1 Iohn 2.1.2. If any man sin, wee have an Advocate with the Father, Iesus Christ the righteous, he is the propitiation for our sins: and with his stripes we Are healed. And the Apostle Says, 1 John 2.1.2. If any man since, we have an Advocate with the Father, Iesus christ the righteous, he is the propitiation for our Sins:
cc p-acp po31 n2 pns12 vbr vvn. cc dt n1 vvz, crd np1 crd. cs d n1 n1, pns12 vhb dt n1 p-acp dt n1, np1 np1 dt j, pns31 vbz dt n1 p-acp po12 n2:
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So that here mercy may be found to help and relieve a poore sinner, which is lost in the Covenant of Workes. •in this Covenant of Grace, God accepts of the Will for the Deed, hee doth not stand so strictly upon it,
So that Here mercy may be found to help and relieve a poor sinner, which is lost in the Covenant of Works. •in this Covenant of Grace, God accepts of the Will for the Deed, he does not stand so strictly upon it,
av cst av n1 vmb vbi vvn pc-acp vvi cc vvi dt j n1, r-crq vbz vvn p-acp dt n1 pp-f vvz. vvb d n1 pp-f n1, np1 vvz pp-f dt n1 p-acp dt n1, pns31 vdz xx vvi av av-j p-acp pn31,
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as to cast the sinner out of favour for every transgression, but as a father pittieth his children,
as to cast the sinner out of favour for every Transgression, but as a father Pitieth his children,
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so the Lord pittieth them that feare him, Psa. 103.13 Psal. 103.13.so the Lord Pitieth them that Fear him, Psa. 103.13 Psalm 103.13.
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that is, those that are faithfull with God in Covenant, those that strive to doe the Will of the Lord,
that is, those that Are faithful with God in Covenant, those that strive to do the Will of the Lord,
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and flie to his grace for pardon and acceptance; those that repent of their transgressions, and promise and perform upright obedience.
and fly to his grace for pardon and acceptance; those that Repent of their transgressions, and promise and perform upright Obedience.
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For, in this Covenant here is place for Repentance, and mercy for the penitent: Acts 3.19. repent, that your sinnes may bee blotted out, when the times of refreshing shall come from the presence of the Lord. And Proverbs 28.13. whoso confesseth and forsaketh his sinnes, shall have mercy.
For, in this Covenant Here is place for Repentance, and mercy for the penitent: Acts 3.19. Repent, that your Sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. And Proverbs 28.13. whoso Confesses and Forsaketh his Sins, shall have mercy.
p-acp, p-acp d n1 av vbz n1 p-acp n1, cc n1 p-acp dt j-jn: vvz crd. vvb, cst po22 n2 vmb vbi vvn av, c-crq dt n2 pp-f j-vvg vmb vvi p-acp dt n1 pp-f dt n1. cc n2 crd. r-crq vvz cc vvz po31 n2, vmb vhi n1.
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But under a Covenant of Workes, there is no place left for Repentance, nor mercy for the penitent.
But under a Covenant of Works, there is no place left for Repentance, nor mercy for the penitent.
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Here then wee see the inestimable, the unspeakable benefit wee have by a Covenant of Grace: for now by laying hold on Jesus Christ by a true and lively faith, by resting and relying on what hee hath done and suffered in our stead,
Here then we see the inestimable, the unspeakable benefit we have by a Covenant of Grace: for now by laying hold on jesus christ by a true and lively faith, by resting and relying on what he hath done and suffered in our stead,
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and in our behalfe, we may lay a rightfull and infallible claim unto the Kingdom of Heaven.
and in our behalf, we may lay a rightful and infallible claim unto the Kingdom of Heaven.
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Believe on the Lord Jesus Christ, and thou shalt be saved. FINIS.Believe on the Lord jesus christ, and thou shalt be saved. FINIS.
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A DESCRIPTION OF True Blessednesse.
A DESCRIPTION OF True Blessedness.
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Text. Luke 11.28. But hee said, yea rather blessed are they which bear the Word of God, and keep it.Text. Lycia 11.28. But he said, yea rather blessed Are they which bear the Word of God, and keep it.
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IN the obscure humanity of Jesus Christ, there did break forth such a glorious lustre of his Divinity, that though,
IN the Obscure humanity of jesus christ, there did break forth such a glorious lustre of his Divinity, that though,
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as to his person, he was deemed despicable, and contemptible, yet the words that he spake,
as to his person, he was deemed despicable, and contemptible, yet the words that he spoke,
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and the works that he did, declared him to bee no lesse then the Son of God.
and the works that he did, declared him to be no less then the Son of God.
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The words hee spake declared it, his enemies themselves being judges, John 7.46. The Officers answered, never man spake like this man.
The words he spoke declared it, his enemies themselves being judges, John 7.46. The Officers answered, never man spoke like this man.
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1071
And for the workes he did, the miracles he wrought, of them it is said, That it was never done thus from the begining of the World.
And for the works he did, the Miracles he wrought, of them it is said, That it was never done thus from the beginning of the World.
cc p-acp dt n2 pns31 vdd, dt n2 pns31 vvd, pp-f pno32 pn31 vbz vvn, cst pn31 vbds av-x vdn av p-acp dt n-vvg pp-f dt n1.
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1072
As upon his healing of the man born blinde, say they, It was never heard that a man born blind, could afterwards see.
As upon his healing of the man born blind, say they, It was never herd that a man born blind, could afterwards see.
c-acp p-acp po31 n-vvg pp-f dt n1 vvn j, vvb pns32, pn31 vbds av-x vvn cst dt n1 vvn j, vmd av vvi.
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His miracles wrought admiration in the hearts even of those men, in whom it wrought envy.
His Miracles wrought admiration in the hearts even of those men, in whom it wrought envy.
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The miracle he wrought in this chapter, which was the disposessing of the Devil, out of a man that was dumb, caused the fame of Christ to have great renown through many parts of the World.
The miracle he wrought in this chapter, which was the disposessing of the devil, out of a man that was dumb, caused the fame of christ to have great renown through many parts of the World.
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And though for all this, his enemies would not acknowledge the Divinity of Christ, yet a certain young woman (as may be gathered from the history) came,
And though for all this, his enemies would not acknowledge the Divinity of christ, yet a certain young woman (as may be gathered from the history) Come,
cc cs p-acp d d, po31 n2 vmd xx vvi dt n1 pp-f np1, av dt j j n1 (c-acp vmb vbi vvn p-acp dt n1) vvd,
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and lifted up her voice, and said unto him, Blessed is the womb that bare thee,
and lifted up her voice, and said unto him, Blessed is the womb that bore thee,
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and the paps that thou hast sucked. and the paps that thou hast sucked.
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Now Christ instead of giving her thanks for applauding of him, doth rather give her a rebuke, a check,
Now christ instead of giving her thanks for applauding of him, does rather give her a rebuke, a check,
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and said, I will tell thee who are blessed, Rather blessed are they that bear the Word of God, and keep it.
and said, I will tell thee who Are blessed, Rather blessed Are they that bear the Word of God, and keep it.
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1080
Thus you have the coherence of the words.
Thus you have the coherence of the words.
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1081
This speech of the woman, was a proverbial speech amongst the Jews, when any person did an acheivement that was praise worthy, they would cry out,
This speech of the woman, was a proverbial speech among the jews, when any person did an acheivement that was praise worthy, they would cry out,
d n1 pp-f dt n1, vbds dt j n1 p-acp dt np2, c-crq d n1 vdd dt n1 cst vbds n1 j, pns32 vmd vvi av,
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and say, Blessed is the womb that bare thee.
and say, Blessed is the womb that bore thee.
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1083
And from this proverbial speech, I would note thus much, viz. That good children are a great prayse, and blessing to their parents.
And from this proverbial speech, I would note thus much, viz. That good children Are a great praise, and blessing to their Parents.
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This woman could blesse the mother of Christ, who bare such a son as he was.
This woman could bless the mother of christ, who bore such a son as he was.
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Solomon saith, A wise sonne maketh a glad father: Pro. 15.20.Solomon Says, A wise son makes a glad father: Pro 15.20.
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And in many other places you read what great blessing, and honour doth accrue to parents whom the Lord hath blessed with wise, and godly children.
And in many other places you read what great blessing, and honour does accrue to Parents whom the Lord hath blessed with wise, and godly children.
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And on the contrary, the Scrípture marks those parents with a brand of reproach, that bring forth wicked children into the World, children to encrease the number of the damned, to fill Hell, and to pollute the Earth;
And on the contrary, the Scrípture marks those Parents with a brand of reproach, that bring forth wicked children into the World, children to increase the number of the damned, to fill Hell, and to pollute the Earth;
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therefore it is that you so often read in Scripture, That a wicked child is a shame to his parents. Pro. 10.1.5.
Therefore it is that you so often read in Scripture, That a wicked child is a shame to his Parents. Pro 10.1.5.
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The Use is to teach you whom God hath blessed with good children, to to be exceeding thankful unto God,
The Use is to teach you whom God hath blessed with good children, to to be exceeding thankful unto God,
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for it is a greater blessing unto you, then if God should fill your house with silver and gold.
for it is a greater blessing unto you, then if God should fill your house with silver and gold.
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And you whom God hath thus afflicted, in suffering bad children to come out of your loyns, oh mourn under the heavy hand of God, that he hath made you instrumental to bring forth children into the World, which shall encrease the number of the damned in Hell.
And you whom God hath thus afflicted, in suffering bad children to come out of your loins, o mourn under the heavy hand of God, that he hath made you instrumental to bring forth children into the World, which shall increase the number of the damned in Hell.
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Thus much from the womans speech who said, Blessed is the womb that bare thee, and the paps that gave thee suck.
Thus much from the woman's speech who said, Blessed is the womb that bore thee, and the paps that gave thee suck.
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But Christ said, Rather blessed are they which bear the Word of God, and keep it. Christ said, Rather blessed:
But christ said, Rather blessed Are they which bear the Word of God, and keep it. christ said, Rather blessed:
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He doth not say, that his mother was not blessed, but that the woman might not too much dote on his mother, to think that she was so greatly blessed, onely for bearing him in her womb;
He does not say, that his mother was not blessed, but that the woman might not too much dote on his mother, to think that she was so greatly blessed, only for bearing him in her womb;
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therefore he said, I will tell thee who indeed is the blessed man, and woman, even they that bear the Word of God and keep it.
Therefore he said, I will tell thee who indeed is the blessed man, and woman, even they that bear the Word of God and keep it.
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Christ would not give way to her applause, but he gives her a milde, and loving rebuke. Hence observe:
christ would not give Way to her applause, but he gives her a mild, and loving rebuke. Hence observe:
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That you must take heed that you bee not tickled with pride, when you heare your selves, or yours commended. That you must take heed that you be not tickled with pride, when you hear your selves, or yours commended.
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Christ would give no way to the womans commendation.
christ would give no Way to the woman's commendation.
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She thought that the virgin Mary was the happiest woman in all the World, yet Christ puts a Rather on them that make conscience of hearing the Word of God, and keeping of it.
She Thought that the Virgae Marry was the Happiest woman in all the World, yet christ puts a Rather on them that make conscience of hearing the Word of God, and keeping of it.
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A beleiver hearing, and obeying Jesus Christ, is Rather blessed in so doing, then the virgin Mary was mearly for bringing Christ into the World, although it was the happiest birth that ever was brought forth.
A believer hearing, and obeying jesus christ, is Rather blessed in so doing, then the Virgae Marry was merely for bringing christ into the World, although it was the Happiest birth that ever was brought forth.
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Oh how should this bee a spur unto you, to hear, and to practise what you heare, seeing that by so doing you are thus blessed.
O how should this be a spur unto you, to hear, and to practise what you hear, seeing that by so doing you Are thus blessed.
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Now I shall observe somthing from the manner, or form of expression that Christ doth here use.
Now I shall observe something from the manner, or from of expression that christ does Here use.
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It is not said, blessed are they which hear the Word of God; for there are many sorts of hearers who come short of blessedness:
It is not said, blessed Are they which hear the Word of God; for there Are many sorts of hearers who come short of blessedness:
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but blessed are they that hear the Word of God, and Keep it, that incorporate it into their souls,
but blessed Are they that hear the Word of God, and Keep it, that incorporate it into their Souls,
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and become transformed into the Image of it.
and become transformed into the Image of it.
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There are four forts of hearers spoken of Mat. 13. and three of them fell short of blessednesse.
There Are four forts of hearers spoken of Mathew 13. and three of them fell short of blessedness.
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All hearers, although it be the Word of God which they hear, do not attain unto blessednesse;
All hearers, although it be the Word of God which they hear, do not attain unto blessedness;
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It is not hearing, but keeping, and observing the Word of God, which makes men blessed.
It is not hearing, but keeping, and observing the Word of God, which makes men blessed.
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2. Observe again, That it is not sayd, Blessed are yee that believe; although it be indeed a truth, that all true beleivers are blessed,
2. Observe again, That it is not said, Blessed Are ye that believe; although it be indeed a truth, that all true believers Are blessed,
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yet it is not so said, lest men should think that a naked beleiving is enough to make them blessed;
yet it is not so said, lest men should think that a naked believing is enough to make them blessed;
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or lest they should think that they are above hearing, praying, or receiving, which are the proud aspiring vanities of many in this age.
or lest they should think that they Are above hearing, praying, or receiving, which Are the proud aspiring vanities of many in this age.
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Neither is it said, Blessed are ye that keep the Word of God, in a disjunction from hearing,
Neither is it said, Blessed Are you that keep the Word of God, in a disjunction from hearing,
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but in a conjunction with hearing:
but in a conjunction with hearing:
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Blessed are yee that heare, and keep. Many men pretend to a great perfection of life,
Blessed Are ye that hear, and keep. Many men pretend to a great perfection of life,
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and conversation, in keeping what Christ commands: but it is with a disjunction from hearing, they leave off hearing the Word.
and Conversation, in keeping what christ commands: but it is with a disjunction from hearing, they leave off hearing the Word.
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But those only are blessed in the esteem of Jesus Christ, who hear and keep the Word of God.
But those only Are blessed in the esteem of jesus christ, who hear and keep the Word of God.
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Again, it is not said, Blessed shall ye be that hear, and keep the Word of God; but Blessed are yee:
Again, it is not said, Blessed shall you be that hear, and keep the Word of God; but Blessed Are ye:
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To shew that ye shall not only be Blessed when ye come to Heaven, but that yee are blessed, in so doing,
To show that you shall not only be Blessed when you come to Heaven, but that ye Are blessed, in so doing,
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whilst ye are here on earth. Rom. 6.22.
while you Are Here on earth. Rom. 6.22.
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But now being made free from sin, and become servants unto God, you have your fruit unto holinesse, and the end everlasting life. But now being made free from since, and become Servants unto God, you have your fruit unto holiness, and the end everlasting life.
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Thou hast thy fruit, O man, if thou art an holy man, even before thou comest to everlasting Life.
Thou hast thy fruit, Oh man, if thou art an holy man, even before thou Comest to everlasting Life.
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Again, it is not said only, Blessed are ye, if ye hear, and keep: But if ye hear the Word of God, and keep it.
Again, it is not said only, Blessed Are you, if you hear, and keep: But if you hear the Word of God, and keep it.
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Thou maist heare men that preach, damnable errors, and keep them fast in thine heart; but in this case, thou art nearer a cursing, then a blessing.
Thou Mayest hear men that preach, damnable errors, and keep them fast in thine heart; but in this case, thou art nearer a cursing, then a blessing.
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Men may bee followers of Sermons, but if those Sermons which they hear, and practice bee not agreeable to the Word of God, be not grounded upon the Scriptures, they are under a curse and not a blessing, by what they beare.
Men may be followers of Sermons, but if those Sermons which they hear, and practice be not agreeable to the Word of God, be not grounded upon the Scriptures, they Are under a curse and not a blessing, by what they bear.
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Therefore the Holy-ghost here faith, Blessed are they that hear the Word of God, and keep it.
Therefore the Holy ghost Here faith, Blessed Are they that hear the Word of God, and keep it.
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This should teach men how they hear, whom they hear, and what they hear: that they hear nothing but the Word of God, and then keep what they hear:
This should teach men how they hear, whom they hear, and what they hear: that they hear nothing but the Word of God, and then keep what they hear:
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We read of Teachers, who shall bring in Damnable Heresies, and that many shall follow their pernicious wayes.
We read of Teachers, who shall bring in Damnable Heresies, and that many shall follow their pernicious ways.
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2 Pet. 2.1, 2, 3. But there were false Prophets also amongst the people, even as there shall be false Teachers among you, who privily shall bring in damnable Heresies, 2 Pet. 2.1, 2, 3. But there were false prophets also among the people, even as there shall be false Teachers among you, who privily shall bring in damnable Heresies,
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even to deny the Lord that bought them, and bring upon themselves swift destruction;
even to deny the Lord that bought them, and bring upon themselves swift destruction;
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and many shall follow their pernicious wayes, by reason of whom the way of Truth shall bee evil spoken of,
and many shall follow their pernicious ways, by reason of whom the Way of Truth shall be evil spoken of,
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and through covetousnesse shall they with fained words make marchandize of you; whose judgment now of a long time lingereth not. and through covetousness shall they with feigned words make merchandise of you; whose judgement now of a long time lingereth not.
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Now they are not blessed that hear men that bring in such damnable Heresies.
Now they Are not blessed that hear men that bring in such damnable Heresies.
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The Scripture doth not entaile blessing on all hearing, but on hearing the Word of God, and keeping of it.
The Scripture does not entail blessing on all hearing, but on hearing the Word of God, and keeping of it.
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Again, It is not said, blessed also, but blessed rather: Christ doth not say, my mother is a blessed woman,
Again, It is not said, blessed also, but blessed rather: christ does not say, my mother is a blessed woman,
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and they also are blessed that heare the Word of God, and keep it:
and they also Are blessed that hear the Word of God, and keep it:
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But Christ comes in with a Rather, as if he should have said, I account those men and women, Rather blessed,
But christ comes in with a Rather, as if he should have said, I account those men and women, Rather blessed,
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then mine own Mother, mearly for being instrumental in bringing mee into the World.
then mine own Mother, merely for being instrumental in bringing me into the World.
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Oh how should the consideration hereof enflame your hearts, and provoke you to a dilligent hearing of Gods Word,
O how should the consideration hereof inflame your hearts, and provoke you to a diligent hearing of God's Word,
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and conscientious practifing of what you heare! There is not the like phrase in all the Bible.
and conscientious practifing of what you hear! There is not the like phrase in all the bible.
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It is not said, Rather Blessed are they that hear my words, and my sayings; it is so said in some other places:
It is not said, Rather Blessed Are they that hear my words, and my sayings; it is so said in Some other places:
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but here it is said, they that hear Gods Word. For had Christ said, rather blessed are they that hear my word,
but Here it is said, they that hear God's Word. For had christ said, rather blessed Are they that hear my word,
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then people might have thought that Christ did impute blessednesse only to his own preaching, and to those that heard him personally preach.
then people might have Thought that christ did impute blessedness only to his own preaching, and to those that herd him personally preach.
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Therefore Christ faith, rather blessed are they that heare Gods Word, be it preached by Peter, Paul, or Apollo; by any Disciples,
Therefore christ faith, rather blessed Are they that hear God's Word, be it preached by Peter, Paul, or Apollo; by any Disciples,
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now living, or by any Minister of the Gospel that shall live afterwards to the Worlds end.
now living, or by any Minister of the Gospel that shall live afterwards to the World's end.
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Whosoever shall heare the Word of God contained in the Scriptures of the old and new Testament,
Whosoever shall hear the Word of God contained in the Scriptures of the old and new Testament,
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and keep it, they are rather blessed then my mother was, if shee be considered only,
and keep it, they Are rather blessed then my mother was, if she be considered only,
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as instrumentall to the bringing of mee into the World.
as instrumental to the bringing of me into the World.
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And in this expression there is a secret Glory or Honour put upon the Ministers of the Gospel, by Jesus Christ, who would not limit the blessing to his own preaching,
And in this expression there is a secret Glory or Honour put upon the Ministers of the Gospel, by jesus christ, who would not limit the blessing to his own preaching,
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but extends it to the Word of God in any Ministers mouth.
but extends it to the Word of God in any Ministers Mouth.
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And that is the reason (as many think) of that saying in Scripture, viz. Hee that beleiveth shall doe greater workes then Christ did.
And that is the reason (as many think) of that saying in Scripture, viz. He that Believeth shall do greater works then christ did.
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It is not meant of the workes of Redemption, but of the ministerial works; that a faithfull Minister shall convert more souls then Christ by his Ministry did convert.
It is not meant of the works of Redemption, but of the ministerial works; that a faithful Minister shall convert more Souls then christ by his Ministry did convert.
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Christ indeed could have converted all that heard him, but hee did it not, lest men should have thought that they must have heard none but Christ.
christ indeed could have converted all that herd him, but he did it not, lest men should have Thought that they must have herd none but christ.
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We do not read of many that were converted by Christs preaching, there were more converted by Peter, and other Apostles, then by Christ himself;
We do not read of many that were converted by Christ preaching, there were more converted by Peter, and other Apostles, then by christ himself;
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this Christ did that people might not dispise any of his ordinary Ministers.
this christ did that people might not despise any of his ordinary Ministers.
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If Christ had converted more then all the Disciples, people then would have slighted the Disciples, and followed only Christ.
If christ had converted more then all the Disciples, people then would have slighted the Disciples, and followed only christ.
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This distemper began to grow in the Apostles daies. 1 Cor. 1.12. Now this I say, That every one of you saith;
This distemper began to grow in the Apostles days. 1 Cor. 1.12. Now this I say, That every one of you Says;
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I am of paul, I am of Apollo, I am of Cephas, and I am of Christ. I am of paul, I am of Apollo, I am of Cephas, and I am of christ.
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The Apostle blames them that they should say, I am of Christ.
The Apostle blames them that they should say, I am of christ.
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The meaning is not, as though men were blame-wothy, for following, and loving of Christ, God forbid;
The meaning is not, as though men were blame-wothy, for following, and loving of christ, God forbid;
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it is our highest duty so to doe:
it is our highest duty so to do:
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But there were some in the Church of Corinth who were ready to say, I care not for hearing of Paul, or Apollo, but I am only for hearing of Jesus Christ.
But there were Some in the Church of Corinth who were ready to say, I care not for hearing of Paul, or Apollo, but I am only for hearing of jesus christ.
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This was a vain, and sinfull crying up of Christ.
This was a vain, and sinful crying up of christ.
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Thus for men to cry up Christ, to preach Christ, and in the mean time to cry down the Ministery, this is sinfull,
Thus for men to cry up christ, to preach christ, and in the mean time to cry down the Ministry, this is sinful,
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and Christ will never own this to bee a preaching of him:
and christ will never own this to be a preaching of him:
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For Christ faith, Blessed are they that hear the Word of God, and keep it, Let it bee preached by any faithfull Minister whatsoever.
For christ faith, Blessed Are they that hear the Word of God, and keep it, Let it be preached by any faithful Minister whatsoever.
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Again, It is not said, Blessed are they for hearing, and for keeping: but Blessed are they that heare, and that keep.
Again, It is not said, Blessed Are they for hearing, and for keeping: but Blessed Are they that hear, and that keep.
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Blessedness doth never come with a for, but with an if or a that. The Lord doth not bless thee for thy hearing,
Blessedness does never come with a for, but with an if or a that. The Lord does not bless thee for thy hearing,
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although thou hear as many Sermons, as there are dayes in the yeare;
although thou hear as many Sermons, as there Are days in the year;
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but he blesseth them that hear, in obedience to his Command, and practise what they here.
but he Blesses them that hear, in Obedience to his Command, and practise what they Here.
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Thus you have eight Notes from the form of speech which Christ here used.
Thus you have eight Notes from the from of speech which christ Here used.
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Now I shall come to shew what is meant by Keeping of the Word of God which we hear. Now I shall come to show what is meant by Keeping of the Word of God which we hear.
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And there is a double keeping of the Word of God. First, There is a keeping of it in your memory, Luke 2.19. Mary kept all these things, and pondered them in her heart. She kept them in memory.
And there is a double keeping of the Word of God. First, There is a keeping of it in your memory, Lycia 2.19. Mary kept all these things, and pondered them in her heart. She kept them in memory.
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Out memories should be as the Arke wherein the pot of Manna was kept. The pot of Manna is Divine Truths, these should bee kept safe in our memories:
Out memories should be as the Ark wherein the pot of Manna was kept. The pot of Manna is Divine Truths, these should be kept safe in our memories:
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But this is not the keeping here spoken of, for there are many men that have good memories to keep what they heare,
But this is not the keeping Here spoken of, for there Are many men that have good memories to keep what they hear,
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and yet have neither good hearts, nor good lives, and therefore not blessed, by their keeping.
and yet have neither good hearts, nor good lives, and Therefore not blessed, by their keeping.
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Secondly, There is a keeping of the Word in your practice;
Secondly, There is a keeping of the Word in your practice;
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and that is done when there is a conscionable eare to square your lives and conversations, answerable to what you hear, or know.
and that is done when there is a conscionable ear to square your lives and conversations, answerable to what you hear, or know.
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Now Blessed are you that hear the Word of God, & thus keep it. And thus I have opened all the difficulties that may appear in the words.
Now Blessed Are you that hear the Word of God, & thus keep it. And thus I have opened all the difficulties that may appear in the words.
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The Observation is this, viz. That they are rather blessed that heare the Word of God,
The Observation is this, viz. That they Are rather blessed that hear the Word of God,
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and practise what they heare, then the Mother of Iesus Christ was for bringing him into the World. and practise what they hear, then the Mother of Iesus christ was for bringing him into the World.
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It is a point I confesse which doth well deserve a scanning, and if it had not been in the Bible, it would have been incredible, that Christ should put a rather on thee O man,
It is a point I confess which does well deserve a scanning, and if it had not been in the bible, it would have been incredible, that christ should put a rather on thee Oh man,
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or woman, in every age of the VVorld, that shalt hear the VVord of God, and keep it.
or woman, in every age of the World, that shalt hear the Word of God, and keep it.
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It is worthy your notice, what a different Dialect is used by the woman in the Text,
It is worthy your notice, what a different Dialect is used by the woman in the Text,
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and Elizabeth, that was kinswoman to the Virgin Mary. The woman in the Text faith, Blessed is the womb that bare thee,
and Elizabeth, that was kinswoman to the Virgae Marry. The woman in the Text faith, Blessed is the womb that bore thee,
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and the paps that thou hast sucked. But Elizabeth cryed out, Luke 1.45 Blessed is shee that Beleiveth. and the paps that thou hast sucked. But Elizabeth cried out, Lycia 1.45 Blessed is she that Believeth.
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Upon which words a Learned Author hath a very good note;
Upon which words a Learned Author hath a very good note;
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faith he, If the Virgin Mary had not born Christ in her heart by faith as well as in her womb, she had not been blessed:
faith he, If the Virgae Marry had not born christ in her heart by faith as well as in her womb, she had not been blessed:
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for Elizabeth here declareth wherein the blessedness of the Virgin Mary, and of all the Elect consisteth.
for Elizabeth Here Declareth wherein the blessedness of the Virgae Marry, and of all the Elect Consisteth.
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Now how may this confute the dotage of the Church of Rome, that doth so excessively cry up the Virgin Mary. I have a little viewed over some Popish Authors,
Now how may this confute the dotage of the Church of Rome, that does so excessively cry up the Virgae Marry. I have a little viewed over Some Popish Authors,
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and I finde that for one tract of the Dignity, and Glory of Christ, they have written many, of the Dignity of the Virgin Mary. And they relate strange stories,
and I find that for one tract of the Dignity, and Glory of christ, they have written many, of the Dignity of the Virgae Marry. And they relate strange stories,
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& fooleries concerning her, such as were never heard of in former times, idolatrously to advance her fame,
& fooleries Concerning her, such as were never herd of in former times, idolatrously to advance her fame,
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as that she was free from original sin;
as that she was free from original since;
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whereas the Scripture saith expresly, that all that descend from Adam, are polluted with original corruption,
whereas the Scripture Says expressly, that all that descend from Adam, Are polluted with original corruption,
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and therefore the Virgin Mary also, being a daughter of Adam. The Papists speak more honourably of the Virginity, Dignity,
and Therefore the Virgae Marry also, being a daughter of Adam. The Papists speak more honourably of the Virginity, Dignity,
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and Holinesse of the Virgin Mary, the mother, then they do of the Righteousness, Grace, and Merits of Christ the son.
and Holiness of the Virgae Marry, the mother, then they do of the Righteousness, Grace, and Merits of christ the son.
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And therefore they hold justification by works, and not by faith, in the righteousness of Christ:
And Therefore they hold justification by works, and not by faith, in the righteousness of christ:
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Yea they so dote on the Virgin Mary that they make her the great Mediatoress to God the Father.
Yea they so dote on the Virgae Marry that they make her the great Mediatoress to God the Father.
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A man would think it unnecessary to treat against the popish Doctrin, but Ministers never had more reason for it, then now:
A man would think it unnecessary to Treat against the popish Doctrine, but Ministers never had more reason for it, then now:
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for there never was more likelihood of popery its spreading then in these dayes, wherein under the notion of a cursed Toleration, Preists,
for there never was more likelihood of popery its spreading then in these days, wherein under the notion of a cursed Toleration, Priests,
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and Jesuites do publish their blasphemous, and idolatrous Tenents, and drive on their Jesuitical Designes:
and Jesuits do publish their blasphemous, and idolatrous Tenants, and drive on their Jesuitical Designs:
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and God knows, how soon you that will not lay your neck under Christs yoak, may be brought under the popish yoak.
and God knows, how soon you that will not lay your neck under Christ yoke, may be brought under the popish yoke.
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This I can say upon mine own experience, That I never found so many to stagger towards popery,
This I can say upon mine own experience, That I never found so many to stagger towards popery,
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as I have done of late. They who have professed the Protestant Religion, are staggering, and apostatizing, from their former profession,
as I have done of late. They who have professed the Protestant Religion, Are staggering, and apostatizing, from their former profession,
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and solemne Covenants, and God knows how soon they will prefer the Virgin Mary before Jesus Christ.
and solemn Covenants, and God knows how soon they will prefer the Virgae Marry before jesus christ.
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But I hope better things of you.
But I hope better things of you.
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Therefore I shall pass this, and come to the Reasons of the point, which are these.
Therefore I shall pass this, and come to the Reasons of the point, which Are these.
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First, They are rather blessed that hear, and keep the Word of God, then the Virgin Mary was for bringing Christ into the Word;
First, They Are rather blessed that hear, and keep the Word of God, then the Virgae Marry was for bringing christ into the Word;
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Because Christ doth account such to stand in more manifold near Relations unto him, then his owne natural freinds were. Luke 8.21.
Because christ does account such to stand in more manifold near Relations unto him, then his own natural Friends were. Lycia 8.21.
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And he answered, and said unto them, my Mother, Luke 8.21 and my Brethren are these, which heare the Word of God, and do it. And he answered, and said unto them, my Mother, Lycia 8.21 and my Brothers Are these, which hear the Word of God, and do it.
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Loe here is the right way of being brought into a near Relation unto Christ, of becoming akin to Jesus Christ, to bee accounted the brother, sister, and mother of Jesus Christ;
Lo Here is the right Way of being brought into a near Relation unto christ, of becoming akin to jesus christ, to be accounted the brother, sister, and mother of jesus christ;
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and that is by hearing, and obeying the will of Christ.
and that is by hearing, and obeying the will of christ.
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2 Your blessedness appears in this, because if you hear, and practise, you shall presevere unto the end, 2 Your blessedness appears in this, Because if you hear, and practise, you shall presevere unto the end,
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when others shall apostatize, and sall back from the Faith.
when Others shall apostatise, and shall back from the Faith.
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Mat. 7.24 to 28. Therefore whosoever heareth these sayings of mine, and doth them, I will liken him to a wise man, which built his house upon a rock, Mathew 7.24 to 28. Therefore whosoever hears these sayings of mine, and does them, I will liken him to a wise man, which built his house upon a rock,
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and the rain descended, and the floods came, and the winds blew, and beat upon that house,
and the rain descended, and the floods Come, and the winds blew, and beatrice upon that house,
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and it fell not, for it was founded upon a rock:
and it fell not, for it was founded upon a rock:
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And every one that hears these sayings of mine, and doth them not, shall bee likened unto a foolish man, which built his house upon the sand,
And every one that hears these sayings of mine, and does them not, shall be likened unto a foolish man, which built his house upon the sand,
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and the rain descended, and the floods came, and the winds blew, and beat upon that house,
and the rain descended, and the floods Come, and the winds blew, and beatrice upon that house,
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and it fell, and great was the fall thereof. and it fell, and great was the fallen thereof.
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Those onely that hear the Word of God, and keep it, do presevere, they only have their souls built upon a rock,
Those only that hear the Word of God, and keep it, do presevere, they only have their Souls built upon a rock,
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and stand unmovable in the time of persecution:
and stand unmovable in the time of persecution:
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Indeed fall they may, and fouly too (as David, Peter, and many other precious Saints have done) through the violence of Satans temptations,
Indeed fallen they may, and foully too (as David, Peter, and many other precious Saints have done) through the violence of Satan temptations,
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and remainder of corruption that is in them, but finally and irrecoverably they shall never fall,
and remainder of corruption that is in them, but finally and irrecoverably they shall never fallen,
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because they are builded upon a rock which can never be removed, and that rock is Christ, who is both the author and finisher of their saith, Heb. 12.2.
Because they Are built upon a rock which can never be removed, and that rock is christ, who is both the author and finisher of their Says, Hebrew 12.2.
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And hee hath prayed that their faiths faile not utterly, Luke 22.2.
And he hath prayed that their faiths fail not utterly, Lycia 22.2.
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And this hee hath procured, and therefore though the stormes and waves arise, they can never fall irrecoverably.
And this he hath procured, and Therefore though the storms and waves arise, they can never fallen irrecoverably.
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Others fall off, and fall away, when winds, and stormes arise. 3 The Lord doth make glorious promises to such as hear the Word of God, and keep it. Rev. 1.3.
Others fallen off, and fallen away, when winds, and storms arise. 3 The Lord does make glorious promises to such as hear the Word of God, and keep it. Rev. 1.3.
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Blessed is hee that readeth, and they that hear the words of this prophesy, and keep those things which are written therein, Blessed is he that readeth, and they that hear the words of this prophesy, and keep those things which Are written therein,
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for the time is at hand. for the time is At hand.
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Here you see those that hear the Word of God, and keep it, that is, lay it up in their hearts,
Here you see those that hear the Word of God, and keep it, that is, lay it up in their hearts,
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and express the power of it in their lives, they are blessed. 4 By practizing what you heare in the Word, you may bring others unto blessedness:
and express the power of it in their lives, they Are blessed. 4 By practicing what you hear in the Word, you may bring Others unto blessedness:
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And happy are ye that are instrumental to bring others to Heaven. 1 Pet. 3.1. Likewise yee wives, bee in subjection to your owne husbands, that if any obay not the Word, they may also without the Word, 1 Pet. 2.12. be won by the conversation of their wives. so 1 Pet. 2.12. Having your conversations honest amongst the Gentiles, that whereas they speak against you as evill doers, they may by your good works-which they shall behold, glorify God in the day of visitation.
And happy Are you that Are instrumental to bring Others to Heaven. 1 Pet. 3.1. Likewise ye wives, be in subjection to your own Husbands, that if any obey not the Word, they may also without the Word, 1 Pet. 2.12. be wone by the Conversation of their wives. so 1 Pet. 2.12. Having your conversations honest among the Gentiles, that whereas they speak against you as evil doers, they may by your good works-which they shall behold, Glorify God in the day of Visitation.
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Their godly conversation might be a means to bring others to Heaven.
Their godly Conversation might be a means to bring Others to Heaven.
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5. If ye make conscience to practise what you heare, yee are blessed, because (although ye should not bring others unto Heaven) you your selves shall surely come to Heaven, shall surely come to blessedness. Rev. 14.12.13.
5. If you make conscience to practise what you hear, ye Are blessed, Because (although you should not bring Others unto Heaven) you your selves shall surely come to Heaven, shall surely come to blessedness. Rev. 14.12.13.
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Here is the patience of the Saints, here are they that keep the Commandements of God, and the faith of Iesus. Here is the patience of the Saints, Here Are they that keep the commandments of God, and the faith of Iesus.
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I heard a voice from Heaven saying unto me, write, blessed are the dead, which die in the Lord, from henceforth,
I herd a voice from Heaven saying unto me, write, blessed Are the dead, which die in the Lord, from henceforth,
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yea, saith the Spirit that they may rest from their labours, and their works follow them. yea, Says the Spirit that they may rest from their labours, and their works follow them.
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O you that make conscience to keep the Commandements of God, and the faith of Jesus, you shall surely goe to Heaven,
Oh you that make conscience to keep the commandments of God, and the faith of jesus, you shall surely go to Heaven,
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although you bring none with you, but your selves.
although you bring none with you, but your selves.
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It was a notable saying of one of the Fathers, viz. That when a Gospel life doth go before,
It was a notable saying of one of the Father's, viz. That when a Gospel life does go before,
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an Angels life shall follow after. O therefore make conscience to practise what you hear, and know.
an Angels life shall follow After. O Therefore make conscience to practise what you hear, and know.
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Now I come to the Applycation, and the Use shall be two fold. 1 For Lamentation.
Now I come to the Application, and the Use shall be two fold. 1 For Lamentation.
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If it be so, that they that heare, and keep the Word of God, are rather blessed then the Virgin Mary was mearly for bringing Christ into the World, should not this then bee for a lamentation that men will not seek after blessedness when they may have it upon such easy termes? Had God said, I will blesse thee,
If it be so, that they that hear, and keep the Word of God, Are rather blessed then the Virgae Marry was merely for bringing christ into the World, should not this then be for a lamentation that men will not seek After blessedness when they may have it upon such easy terms? Had God said, I will bless thee,
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if thou removest Mountains, if thou fulfillest my Law in every jot, and tittle thereof: These indeed had been works impossible to be done.
if thou removest Mountains, if thou fulfillest my Law in every jot, and tittle thereof: These indeed had been works impossible to be done.
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But saith God, blessed art thou if thou hearest the Word of God, and keep it;
But Says God, blessed art thou if thou Hearst the Word of God, and keep it;
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therefore if thou wilt not practise what thou hearest, thou dost refuse thine owne mercy: The Devil could not damn thee, if thou wouldest not damn thy selfe.
Therefore if thou wilt not practise what thou Hearst, thou dost refuse thine own mercy: The devil could not damn thee, if thou Wouldst not damn thy self.
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Thou O man that hast an obstinate heart, that (let the Preacher say what hee will) wilt doe what thou listest, who makest little conscience to hear,
Thou Oh man that hast an obstinate heart, that (let the Preacher say what he will) wilt do what thou listest, who Makest little conscience to hear,
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and less conscience to practice what thou hearest, thou art inexcuseable. Now to set home this Use, take these five Considerations.
and less conscience to practice what thou Hearst, thou art inexcusable. Now to Set home this Use, take these five Considerations.
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1. Thy hearing, if thou dost not practise what thou hearest, will but aggravate thy condemnation another day. John 15.22. If I had not come and spoken unto them, they had not had sin, but now they have no cloke for their sin.
1. Thy hearing, if thou dost not practise what thou Hearst, will but aggravate thy condemnation Another day. John 15.22. If I had not come and spoken unto them, they had not had since, but now they have no cloak for their since.
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The fault admits of some extenuation, where there is no knowledge of the fault;
The fault admits of Some extenuation, where there is no knowledge of the fault;
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it is a far greater sin to contemn the known Law of God, then to bee ignorant of the Law of God;
it is a Far greater since to contemn the known Law of God, then to be ignorant of the Law of God;
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they that sin against knowledge, have no cloake nor excuse for their sinne.
they that sin against knowledge, have no cloak nor excuse for their sin.
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That servant which knew his Lords Will, and prepared not himself, neither did according to his Will, shall bee beaten with many stripes. That servant which knew his lords Will, and prepared not himself, neither did according to his Will, shall be beaten with many stripes.
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In Esay 13. wee read of many Nations and People, against whom the Lord commands the Prophet, to denounce a burdensome Prophesy.
In Isaiah 13. we read of many nations and People, against whom the Lord commands the Prophet, to denounce a burdensome Prophesy.
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But in Esay 22 we read of the burden of the valley of visions, that is, of Ierusalem, and it is observed that that burden was the heaviest of all others, none so burdensome as the burden of the valley of visions:
But in Isaiah 22 we read of the burden of the valley of visions, that is, of Ierusalem, and it is observed that that burden was the Heaviest of all Others, none so burdensome as the burden of the valley of visions:
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It was a place where knowledge was, where preaching was, therefore that burden was heavier then against Babylon, Tire, Damascus, and all the rest.
It was a place where knowledge was, where preaching was, Therefore that burden was Heavier then against Babylon, Tire, Damascus, and all the rest.
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Though other men that live in the American parts of the World, shall go to Hell, for their disobedience:
Though other men that live in the American parts of the World, shall go to Hell, for their disobedience:
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Yet remember, thou that livest in England, where the Gospel is profest & preached, shalt go to Hell with an heavier load on thy Conscience,
Yet Remember, thou that Livest in England, where the Gospel is professed & preached, shalt go to Hell with an Heavier load on thy Conscience,
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then those that have not the Gospell;
then those that have not the Gospel;
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thou shalt bee damned with a wittnesse, that hearest the Word of God, and makest no Conscience to practise what thou hearest, and what thou knowest.
thou shalt be damned with a witness, that Hearst the Word of God, and Makest not Conscience to practise what thou Hearst, and what thou Knowest.
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It would make one stand amazed to read that passage Ier. 10.35. Poure out thy fury upon the Heathen, that know thee not.
It would make one stand amazed to read that passage Jeremiah 10.35. Pour out thy fury upon the Heathen, that know thee not.
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Now if the fury of the Lord shall be poured out upon poor ignorant Heathens that know not God, that have not the means of knowledg, that hear not of the Gospel of Christ!
Now if the fury of the Lord shall be poured out upon poor ignorant heathens that know not God, that have not the means of knowledge, that hear not of the Gospel of christ!
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what wrath shall then be poured out upon the Christians that know not God? but above all, what unexpressible fury and vengeance shall be poured out upon those Christians that sin against the Knowledg of God, that sin against Light shining clearly before their eyes, that sin against an awakened,
what wrath shall then be poured out upon the Christians that know not God? but above all, what unexpressible fury and vengeance shall be poured out upon those Christians that since against the Knowledge of God, that since against Light shining clearly before their eyes, that since against an awakened,
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and convinced Conscience? If any place in Hell bee hotter then other, it shall bee for them,
and convinced Conscience? If any place in Hell be hotter then other, it shall be for them,
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for it is a far greater sin to contemn the known Law of God, then to bee ignorant of the Law of God;
for it is a Far greater since to contemn the known Law of God, then to be ignorant of the Law of God;
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they that sin against Knowledg, have no cloak nor excuse for their sin.
they that sin against Knowledge, have no cloak nor excuse for their since.
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2 Consider, thou art voyd of love to God, if thou dost not practise what thou hearest, 1 John 2.5. Who so keepeth his Word, 1 Iohn 2.5 in him verily is the love of God perfected.
2 Consider, thou art void of love to God, if thou dost not practise what thou Hearst, 1 John 2.5. Who so Keepeth his Word, 1 John 2.5 in him verily is the love of God perfected.
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3. Consder, God doth look upon thy profession as nothing worth, unlesse thou practisest what thou hearest.
3. Consder, God does look upon thy profession as nothing worth, unless thou practisest what thou Hearst.
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In Arithmetick, put never so many Ciphers together, and they make no summe, but put one Figure there unto,
In Arithmetic, put never so many Ciphers together, and they make no sum, but put one Figure there unto,
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and then it makes a great summe:
and then it makes a great sum:
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So make never so many prayers, and heare never so many Sermons, yet all stands but for Ciphers, unless thou joynest therewith a conscionable course of life, answerable to what thou hearest, and what thou prayest.
So make never so many Prayers, and hear never so many Sermons, yet all Stands but for Ciphers, unless thou joinest therewith a conscionable course of life, answerable to what thou Hearst, and what thou Prayest.
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Consider, wouldest thou (who hast been thus long a Professor) have God to look upon thee,
Consider, Wouldst thou (who hast been thus long a Professor) have God to look upon thee,
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as if thou hadst been a prophane man all thy life? God looks on thee as such,
as if thou Hadst been a profane man all thy life? God looks on thee as such,
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if thou dost not practise what thou hearest, and knowest. 1 Sam. 2.12. Now the sons of Eli were sons of Belial, they knew not the Lord.
if thou dost not practise what thou Hearst, and Knowest. 1 Sam. 2.12. Now the Sons of Eli were Sons of Belial, they knew not the Lord.
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They knew not God, surely that they did, by their education they had a speculative knowledge of God and his Law,
They knew not God, surely that they did, by their education they had a speculative knowledge of God and his Law,
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for they were Preists of the Lord, and God would not choose ignorant men for his Preists.
for they were Priests of the Lord, and God would not choose ignorant men for his Priests.
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But they had no practicall, efficatious, and saving Knowledge of God, for they were men of wicked lives and conversations,
But they had no practical, efficacious, and Saving Knowledge of God, for they were men of wicked lives and conversations,
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and therefore God looked upon their Knowledge, as no Knowledge, and upon their Profession, as no Profession: so Ier. 2.8. The Preists said not, where is the Lord;
and Therefore God looked upon their Knowledge, as no Knowledge, and upon their Profession, as no Profession: so Jeremiah 2.8. The Priests said not, where is the Lord;
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and they that handled the Law, knew mee not;
and they that handled the Law, knew me not;
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the Pastors also transgressed against me, and the Prophets prophesied by Baal, and walked after things that do not profit. the Pastors also transgressed against me, and the prophets prophesied by Baal, and walked After things that do not profit.
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They knew me not, God did not regard the Knowledge they had of him, because they transgressed against him.
They knew me not, God did not regard the Knowledge they had of him, Because they transgressed against him.
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Remember, God will account thy hearing, as no hearing; thy praying, as no praying;
remember, God will account thy hearing, as no hearing; thy praying, as no praying;
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thy receiving the Sacraments, as no receiving, if thou dost not make conscience to obey what thou hearest.
thy receiving the Sacraments, as no receiving, if thou dost not make conscience to obey what thou Hearst.
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4. Thou canst have no good perswasion, nor discovery, in thy soul of the love of God unto thee,
4. Thou Canst have no good persuasion, nor discovery, in thy soul of the love of God unto thee,
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unlesse thou makest conscience to keep what thou hearest. If yee love mee, keep my Commandements. John 14.16.
unless thou Makest conscience to keep what thou Hearst. If ye love me, keep my commandments. John 14.16.
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And therefore you finde in Scripture that the love of God, is often subjoyned to keeping the Commandements of God, Exod. 20.6. Shewing mercy unto thousands of them that love me, & keep my Commandements.
And Therefore you find in Scripture that the love of God, is often subjoined to keeping the commandments of God, Exod 20.6. Showing mercy unto thousands of them that love me, & keep my commandments.
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They are both put together to shew, that where there is a love of God, there will bee a keeping of his Commandements.
They Are both put together to show, that where there is a love of God, there will be a keeping of his commandments.
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5 If we do not make Conscience to practise what wee hear, wee shall provoke the Lord to take away the Gospel from us, Amos 8.9. And it shall come to passe in that day, saith the Lord God, that I will cause the Sun to goe down at noon;
5 If we do not make Conscience to practise what we hear, we shall provoke the Lord to take away the Gospel from us, Amos 8.9. And it shall come to pass in that day, Says the Lord God, that I will cause the Sun to go down At noon;
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and I will darken the Earth in the clear day. and I will darken the Earth in the clear day.
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verse 11. I will send a Famin, not of Bread and Water, but of hearing the Word of the Lord.
verse 11. I will send a Famine, not of Bred and Water, but of hearing the Word of the Lord.
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Remember it, God will take away the Word, for our not profiting by what we hear. Mat. 21.43. Therefore I say unto you, the kingdom of Heaven shall be taken from you, and given to a Nation bringing forth the fruits thereof.
remember it, God will take away the Word, for our not profiting by what we hear. Mathew 21.43. Therefore I say unto you, the Kingdom of Heaven shall be taken from you, and given to a nation bringing forth the fruits thereof.
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By the Kingdom of God, we are to understand the Gospell, the Word of God,
By the Kingdom of God, we Are to understand the Gospel, the Word of God,
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and Ministry thereof, this shall be taken from you, and given to others, if ye do not bring forth the fruits thereof.
and Ministry thereof, this shall be taken from you, and given to Others, if you do not bring forth the fruits thereof.
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And here wee may read both our sinne, and judgment;
And Here we may read both our sin, and judgement;
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for if ever any people in the World were guilty of barrennesse, and unfruitfulnesse under the means of grace, we of this Nation are, wee have been lifted up to Heaven,
for if ever any people in the World were guilty of Barrenness, and unfruitfulness under the means of grace, we of this nation Are, we have been lifted up to Heaven,
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and therefore we may justly expect to be cast down to Hell.
and Therefore we may justly expect to be cast down to Hell.
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Now to awaken your Consciences, I shall in the first place lay down some Demonstrations, that wee are extreamly guilty of barrennesse under the means of grace.
Now to awaken your Consciences, I shall in the First place lay down Some Demonstrations, that we Are extremely guilty of Barrenness under the means of grace.
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And that therefore in the second place we are in great danger to have the Gospell removed from us,
And that Therefore in the second place we Are in great danger to have the Gospel removed from us,
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and given to a Nation that will bring forth the fruits thereof. That we are guilty of unfruitfullness under Gospell Ordinances may appear:
and given to a nation that will bring forth the fruits thereof. That we Are guilty of unfruitfullness under Gospel Ordinances may appear:
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First, By the sad complaints that the most fruitfull stocks and plants in Gods Vineyard do make, they with greife and sighing of heart, complain of their unfruitfulnesse under Gospel Ordinances:
First, By the sad complaints that the most fruitful stocks and plants in God's Vineyard do make, they with grief and sighing of heart, complain of their unfruitfulness under Gospel Ordinances:
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Now if the trees of righteousnesse of the Lords planting, in the Lords Vineyard complain, that they bear not fruit,
Now if the trees of righteousness of the lords planting, in the lords Vineyard complain, that they bear not fruit,
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surely then the trees of the Forrest are barren:
surely then the trees of the Forest Are barren:
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If the trees of Gods garden bring not forth fruit, what can the trees of the wildernesse doe? If the people of the Lord sit down and lament because no answerable fruit is to bee found in them, what cause then have the wicked of the World to complain, whose hearts remain as hard as the nether milstone, notwithstanding all the heavenly dew which from time to time descends upon them?
If the trees of God's garden bring not forth fruit, what can the trees of the Wilderness do? If the people of the Lord fit down and lament Because no answerable fruit is to be found in them, what cause then have the wicked of the World to complain, whose hearts remain as hard as the neither millstone, notwithstanding all the heavenly due which from time to time descends upon them?
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Secondly, It appears by the sad complaints of Gods husbandmen, the Ministers of Jesus Christ, who discern but little fruit to appear after all their labour, little successe to attend their Gospel Ministry;
Secondly, It appears by the sad complaints of God's husbandmen, the Ministers of jesus christ, who discern but little fruit to appear After all their labour, little success to attend their Gospel Ministry;
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therefore they lie down upon their beds in sorrow, and with sadnesse of spirit complain,
Therefore they lie down upon their Beds in sorrow, and with sadness of Spirit complain,
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as Peter did, that they have fished all night, but catched nothing, that they plow upon the rocks,
as Peter did, that they have fished all night, but catched nothing, that they blow upon the Rocks,
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and break their instruments, but cannot break the hearts of men, that they weare out their own lives, consume their own lungs, but cannot consume peoples lusts.
and break their Instruments, but cannot break the hearts of men, that they wear out their own lives, consume their own lungs, but cannot consume peoples Lustiest.
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And thus they complain with the Prophet (in the person of Christ) I have laboured in vain.
And thus they complain with the Prophet (in the person of christ) I have laboured in vain.
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Thirdly, It may appear by comparing our times, with the time in which the Gospel was first planted, saith Christ, Mat. 11.12. From the dayes of John Baptist, untill now, the kingdom of Heaven suffereth violence and the violent take it by force.
Thirdly, It may appear by comparing our times, with the time in which the Gospel was First planted, Says christ, Mathew 11.12. From the days of John Baptist, until now, the Kingdom of Heaven suffers violence and the violent take it by force.
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In those dayes men did use an holy violence in the wayes of Religion, but where is that violence now to be found? when the seventy Disciples had a commission from Christ to preach the Gospell, it was said of them Luke 10.18.
In those days men did use an holy violence in the ways of Religion, but where is that violence now to be found? when the seventy Disciples had a commission from christ to preach the Gospel, it was said of them Lycia 10.18.
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That they went forth preaching the Word, and what followeth? God was with them, and many were converted, That they went forth preaching the Word, and what follows? God was with them, and many were converted,
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and the Devil like lightening did fall from Heaven. Their Ministry had a most glorious successe.and the devil like lightning did fallen from Heaven. Their Ministry had a most glorious success.
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And it is said Esay 44.2. (which is a Prophesy of the first times of the Gospels preaching) Enlarge thy tents, and let them stretch forth the curtains of thine habitation.
And it is said Isaiah 44.2. (which is a Prophesy of the First times of the Gospels preaching) Enlarge thy tents, and let them stretch forth the curtains of thine habitation.
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As if there was not room enough for the converted men; Therefore enlarge thy Tents, which is referred to the Gentiles, upon their first conversion.
As if there was not room enough for the converted men; Therefore enlarge thy Tents, which is referred to the Gentiles, upon their First conversion.
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And saith the Apostle, Gal. 4.27. Rejoyce thou barren that bearest not, Gal. 4.27. break •orth, and cry thou that travelest not, for the desolate hath many more children then shee which hath an busband.
And Says the Apostle, Gal. 4.27. Rejoice thou barren that bearest not, Gal. 4.27. break •orth, and cry thou that travelest not, for the desolate hath many more children then she which hath an husband.
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And it is said, Acts 11.21. The hand of God was upon them, Acts 11.21 and a great number beleived, and turned unto the Lord.
And it is said, Acts 11.21. The hand of God was upon them, Acts 11.21 and a great number believed, and turned unto the Lord.
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Yea three thousand were converted by one Sermon of Peters, whereas now three thousand Sermons will hardly convert one soul to Christ.
Yea three thousand were converted by one Sermon of Peter's, whereas now three thousand Sermons will hardly convert one soul to christ.
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And saith the Prophet, Psal. 110.3. Thy people shall bee a willing people in the day of thy power, Psal. 110.3 in the beauties of holinesse;
And Says the Prophet, Psalm 110.3. Thy people shall be a willing people in the day of thy power, Psalm 110.3 in the beauty's of holiness;
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from the womb of the morning, thou hast the dew of thy youth. from the womb of the morning, thou hast the due of thy youth.
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The meaning of these words, from the womb of the morning, thou hast the dew of thy youth, is this, that the converts upon the first preaching of the Gospel should be as numerous as the drops of dew upon the grasse in the morning;
The meaning of these words, from the womb of the morning, thou hast the due of thy youth, is this, that the converts upon the First preaching of the Gospel should be as numerous as the drops of due upon the grass in the morning;
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But now-a dayes, the converting of souls, the bringing in of men to Jesus Christ, is not as numerous as the drops of dew,
But now-a days, the converting of Souls, the bringing in of men to jesus christ, is not as numerous as the drops of due,
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but as rare as Pearls and Diamonds.
but as rare as Pearls and Diamonds.
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Fourthly, It will appear that there is a general barrennesse under all the means of grace,
Fourthly, It will appear that there is a general Barrenness under all the means of grace,
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Because in these days more people are perverted from the truth and simplicity of the Gospel,
Because in these days more people Are perverted from the truth and simplicity of the Gospel,
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then are converted by the power and efficasy thereof.
then Are converted by the power and efficasy thereof.
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The conversion that is wrought now-a-dayes, is but a power upon mens heads, not upon their hearts, it works in them only Fancies, and Notions, not practical godlinesse;
The conversion that is wrought nowadays, is but a power upon men's Heads, not upon their hearts, it works in them only Fancies, and Notions, not practical godliness;
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like the Moon (not the Sun) whose influence gives light, but no heat:
like the Moon (not the Sun) whose influence gives Light, but no heat:
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the Word it may bee reclaims them from drunkennesse in practise, but the Devil makes them drunk with Opinions and Errors.
the Word it may be reclaims them from Drunkenness in practice, but the devil makes them drunk with Opinions and Errors.
dt n1 pn31 vmb vbi vvz pno32 p-acp n1 p-acp n1, cc-acp dt n1 vvz pno32 vvn p-acp n2 cc n2.
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Now this beeing so, I shall in the next place give some Demonstrations that wee are in danger to have the kingdom of God, the Gospel of Jesus Christ removed from us,
Now this being so, I shall in the next place give Some Demonstrations that we Are in danger to have the Kingdom of God, the Gospel of jesus christ removed from us,
av d vbg av, pns11 vmb p-acp dt ord n1 vvb d n2 cst pns12 vbr p-acp n1 pc-acp vhi dt n1 pp-f np1, dt n1 pp-f np1 np1 vvn p-acp pno12,
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therefore let us not be secure, for there is great danger the Gospel shall bee removed,
Therefore let us not be secure, for there is great danger the Gospel shall be removed,
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if not from the Nation, yet from particular places.
if not from the nation, yet from particular places.
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First, It may appear from that implacable opposition that is in the professors of the Gospel against the preachers of the Gospel: First, It may appear from that implacable opposition that is in the professors of the Gospel against the Preachers of the Gospel:
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those very people that did esteem the feet of their Ministers to bee very beautiful, doe now say that the Mark of the Beast is upon their forehead:
those very people that did esteem the feet of their Ministers to be very beautiful, do now say that the Mark of the Beast is upon their forehead:
d j n1 cst vdd vvi dt n2 pp-f po32 n2 pc-acp vbi av j, vdb av vvi cst dt n1 pp-f dt n1 vbz p-acp po32 n1:
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those people that would have pulled out their eyes to do their Ministers good would now pull out their Ministers eyes, those very people that looked upon us as the servants of Christ,
those people that would have pulled out their eyes to do their Ministers good would now pull out their Ministers eyes, those very people that looked upon us as the Servants of christ,
d n1 cst vmd vhi vvn av po32 n2 pc-acp vdi po32 n2 j vmd av vvi av po32 n2 n2, d j n1 cst vvd p-acp pno12 p-acp dt n2 pp-f np1,
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and stewards of the Mystery of Salvation doe now account us the limbs of Antichrist,
and Stewards of the Mystery of Salvation do now account us the limbs of Antichrist,
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and perverters of Religion Now there is no way more likely to drive away the Gospel from us,
and perverters of Religion Now there is no Way more likely to drive away the Gospel from us,
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then to spurn at and oppose the Gospel, and the Ministers thereof;
then to spurn At and oppose the Gospel, and the Ministers thereof;
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this will bee the great in-let (if the Lord prevent it not) to our utter confusion,
this will be the great inlet (if the Lord prevent it not) to our utter confusion,
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and an out-let to the Gospel of Jesus Christ.
and an outlet to the Gospel of jesus christ.
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I would have such men, who had rather see godly Ministers in prison, then in the Pulpit, to consider, that if God should take them away, ye would have worse in their room.
I would have such men, who had rather see godly Ministers in prison, then in the Pulpit, to Consider, that if God should take them away, you would have Worse in their room.
pns11 vmd vhi d n2, r-crq vhd av-c vvb j n2 p-acp n1, av p-acp dt n1, pc-acp vvi, cst cs np1 vmd vvi pno32 av, pn22 vmd vhi jc p-acp po32 n1.
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The Sectaries were weary of godly and learned Iunius, therefore God suffered Arminius that pestilent enemy to the Gospel of Christ, to rise up after him.
The Sectaries were weary of godly and learned Iunius, Therefore God suffered Arminius that pestilent enemy to the Gospel of christ, to rise up After him.
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God may justly send us unable, and seducing Teachers, for our sleighting of those learned, and godly Ministers that are amongst us;
God may justly send us unable, and seducing Teachers, for our Slighting of those learned, and godly Ministers that Are among us;
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when Paul and Barnab as were sleighted and opposed by the unbeleiving Iewes, say they, Acts 13.46.
when Paul and Barnabas as were sleighted and opposed by the unbelieving Iewes, say they, Acts 13.46.
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Seeing ye put away the Word of God from you, and judge your selves unworthy of everlasting Life, Seeing you put away the Word of God from you, and judge your selves unworthy of everlasting Life,
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Lo, wee turne to the Gentiles. They lost the Gospel by it.Lo, we turn to the Gentiles. They lost the Gospel by it.
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Secondly, It appears that there is danger that the Gospell should be removed from us, by the generall wantonnesse and wearinesse of people in liveing under it.
Secondly, It appears that there is danger that the Gospel should be removed from us, by the general wantonness and weariness of people in living under it.
ord, pn31 vvz cst pc-acp vbz n1 cst dt n1 vmd vbi vvn p-acp pno12, p-acp dt j n1 cc n1 pp-f n1 p-acp vvg p-acp pn31.
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When children are wanton with bread in their hand, the parent takes it from them, and makes them fast;
When children Are wanton with bred in their hand, the parent Takes it from them, and makes them fast;
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wee have dealt with the Gospell, as children deal with bread, when their bellies are full, wee are grown wanton,
we have dealt with the Gospel, as children deal with bred, when their bellies Are full, we Are grown wanton,
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and are become weary of it, so that now if a Minister preach of Faith, Repentance, Mortification, Zeal, Selfe-deniall, and Heavenly mindednesse; these are accounted thred-bare Doctrines.
and Are become weary of it, so that now if a Minister preach of Faith, Repentance, Mortification, Zeal, Self-denial, and Heavenly Mindedness; these Are accounted threadbare Doctrines.
cc vbr vvn j pp-f pn31, av cst av cs dt n1 vvb pp-f n1, n1, n1, n1, n1, cc j n1; d vbr vvn j n2.
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Now when the Lord shall see a people grow weary of, and wanton with the Gospel, he will cut them short, he will make them know the worth of the Gospell, by the want of the Gospell: When the Israelites once loathed Manna, God quickly suffered them to bee hunger-bitten.
Now when the Lord shall see a people grow weary of, and wanton with the Gospel, he will Cut them short, he will make them know the worth of the Gospel, by the want of the Gospel: When the Israelites once loathed Manna, God quickly suffered them to be hunger-bitten.
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He that runs, may read our sin, and danger, in this particular;
He that runs, may read our since, and danger, in this particular;
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for those very people that did with delight wait upon the Ordinances of Jesus Christ, oh how are they become weary of Ordinances!
for those very people that did with delight wait upon the Ordinances of jesus christ, o how Are they become weary of Ordinances!
p-acp d j n1 cst vdd p-acp n1 vvi p-acp dt n2 pp-f np1 np1, uh q-crq vbr pns32 vvn j pp-f n2!
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those people that accounted the six daies tedious, and thought it long before the Sabbath came,
those people that accounted the six days tedious, and Thought it long before the Sabbath Come,
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now do not care for sanctifying of a Sabbath all the yeare long!
now do not care for sanctifying of a Sabbath all the year long!
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those people that could not live a day without the Gospell, can now live not only without,
those people that could not live a day without the Gospel, can now live not only without,
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but above the Gospell! like those we read of 1 Cor. 1.12. who were so high flown, that they scorned Paul, Apollo, and Cephas, and cried up only Christ.
but above the Gospel! like those we read of 1 Cor. 1.12. who were so high flown, that they scorned Paul, Apollo, and Cephas, and cried up only christ.
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Now when once a people grow weary of the Gospell, it will not bee long before the Gospell grow weary of them, and depart from them.
Now when once a people grow weary of the Gospel, it will not be long before the Gospel grow weary of them, and depart from them.
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Thirdly, it appeares that the Gospell is in danger to be removed from us, by reason of the great encrease of such Opinions as are contrary to the Gospell, as are destructive to the power and purity of it:
Thirdly, it appears that the Gospel is in danger to be removed from us, by reason of the great increase of such Opinions as Are contrary to the Gospel, as Are destructive to the power and purity of it:
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When once men shall use strong endeavours to bring in a Toleration of all Religions, that is the way to bring us to no Religion at all. Ezekiel 43.8. When the people had set their Threshold by Gods Threshold, and their Post by Gods Post;
When once men shall use strong endeavours to bring in a Toleration of all Religions, that is the Way to bring us to no Religion At all. Ezekielem 43.8. When the people had Set their Threshold by God's Threshold, and their Post by God's Post;
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that is, when they added their Traditions, their own Inventions to Gods Precepts, then there was a wall bevreixt God and them:
that is, when they added their Traditions, their own Inventions to God's Precepts, then there was a wall bevreixt God and them:
cst vbz, c-crq pns32 vvd po32 n2, po32 d n2 p-acp npg1 n2, av a-acp vbds dt n1 vvn np1 cc pno32:
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this their wickednesse was as a wall of Separation, God was departing from them.
this their wickedness was as a wall of Separation, God was departing from them.
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Those that plead for a licentious Toleration of all Opinions, doe as much as in them lies to put a wall of seperation between God, and England.
Those that plead for a licentious Toleration of all Opinions, do as much as in them lies to put a wall of separation between God, and England.
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Fourthly, An encrease of damnable errors, and heresies, is a Demonstration of the Gospels remove.
Fourthly, an increase of damnable errors, and heresies, is a Demonstration of the Gospels remove.
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The Gospell is the Sun that shines in our horizon, heresies are as foggs, and mists that darken the bright beams of the Sun. One well observes, that it was not corruption in manners that did unchurch the Church of Rome, but mearly corruption in Doctrine; Rev. 12.15. when the woman was flying into the Wildernesse, it is said, The Dragon out of his mouth poured out a flood of water to drown the woman.
The Gospel is the Sun that shines in our horizon, heresies Are as fogs, and mists that darken the bright beams of the Sun. One well observes, that it was not corruption in manners that did unchurch the Church of Rome, but merely corruption in Doctrine; Rev. 12.15. when the woman was flying into the Wilderness, it is said, The Dragon out of his Mouth poured out a flood of water to drown the woman.
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This flood of water, was a flood of Herefies, and peculiarly the Heresie of Arianisme.
This flood of water, was a flood of Heresies, and peculiarly the Heresy of Arianism.
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If the Lord should suffer the Dragon to pour out a flood of Heresies to overflow the Land, wee may then justly fear the removal of the Gospel from us.
If the Lord should suffer the Dragon to pour out a flood of Heresies to overflow the Land, we may then justly Fear the removal of the Gospel from us.
cs dt n1 vmd vvi dt n1 pc-acp vvi av dt n1 pp-f n2 pc-acp vvi dt n1, pns12 vmb av av-j vvi dt n1 pp-f dt n1 p-acp pno12.
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Fiftly, The implacable opposition that is against the settlement of Church government is a Demonstration of the Gospels remove.
Fifty, The implacable opposition that is against the settlement of Church government is a Demonstration of the Gospels remove.
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Tis true, Government is but the hedge, the Gospel is the fruit, but if you break down the hedge, the fruit will be little, this is the way to have the field over-run by the wild Boar. It was Luthers saying, (at his first declining from the Church of Rome ) that the Gospel did get more prejudice by seven years suspension of a well ordered Government,
This true, Government is but the hedge, the Gospel is the fruit, but if you break down the hedge, the fruit will be little, this is the Way to have the field overrun by the wild Boar. It was Luthers saying, (At his First declining from the Church of Room) that the Gospel did get more prejudice by seven Years suspension of a well ordered Government,
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then it could recover in forty seven years afterwards, and the Lord grant it prove not thus with us.
then it could recover in forty seven Years afterwards, and the Lord grant it prove not thus with us.
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Now by all this it may appear that we are in great danger to have the Gospel taken away from us, oh how carefull then should we be to improve the means of grace,
Now by all this it may appear that we Are in great danger to have the Gospel taken away from us, o how careful then should we be to improve the means of grace,
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whilst we do enjoy them, for if the Gospell is gone, all is gone, we had better loose the light of the Sun,
while we do enjoy them, for if the Gospel is gone, all is gone, we had better lose the Light of the Sun,
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then the light of the Gospell: for, 1 If the Gospell goes from a people, peace goes from a people;
then the Light of the Gospel: for, 1 If the Gospel Goes from a people, peace Goes from a people;
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the remove of the Gospell of peace, will cause the going away of your peace. 2 If the Gospell goes, plenty goes as well as peace.
the remove of the Gospel of peace, will cause the going away of your peace. 2 If the Gospel Goes, plenty Goes as well as peace.
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3 If the Gospell goes, if the worship of God be taken away, our safety is gone.
3 If the Gospel Goes, if the worship of God be taken away, our safety is gone.
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The Ark was the Israelites safety, when the Ark was taken away, their strength, and safety was taken away.
The Ark was the Israelites safety, when the Ark was taken away, their strength, and safety was taken away.
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When the Jewes did reject the Gospell, so that it was translated to the Gentiles, then the Romans came,
When the Jews did reject the Gospel, so that it was translated to the Gentiles, then the Romans Come,
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and took away both their place, and Nation. 4 When the Gospel goes, our civil Liberty goes;
and took away both their place, and nation. 4 When the Gospel Goes, our civil Liberty Goes;
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when the Iewes once sleighted the Gospel, they lived no longer free men, but became slaves and tributary to the Romans.
when the Iewes once sleighted the Gospel, they lived no longer free men, but became slaves and tributary to the Roman.
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5 The dignity, and splendor of a Nation goes, when the Gospell goes, as old Eli said,
5 The dignity, and splendour of a nation Goes, when the Gospel Goes, as old Eli said,
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when the Ark was taken, The glory is departed from Israel.
when the Ark was taken, The glory is departed from Israel.
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And tis said Math. 26. That Bethelem was not the least amongst all the Princes of Iudah;
And this said Math. 26. That bethlehem was not the least among all the Princes of Iudah;
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yet Micah saith chap. 5. v. 2. That Bethelem was the least, that is, the least in regard of its scituation, and small number of inhabitants: yet micah Says chap. 5. v. 2. That bethlehem was the least, that is, the least in regard of its situation, and small number of inhabitants:
av np1 vvz n1 crd n1 crd cst np1 vbds dt ds, cst vbz, dt ds p-acp n1 pp-f po31 n1, cc j n1 pp-f n2:
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But not the least, as Matthew speaks, because the Messiah was there borne, and the Gospell there preached:
But not the least, as Matthew speaks, Because the Messiah was there born, and the Gospel there preached:
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The Gospel of Christ made Bethelem more then it was, and therefore it is that Capernaum is said to bee lifted up to Heaven,
The Gospel of christ made bethlehem more then it was, and Therefore it is that Capernaum is said to be lifted up to Heaven,
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because the glad tidings of the Gospel was there published.
Because the glad tidings of the Gospel was there published.
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Now if God should take away the Gospel from us, he would leave us as Bethelem, the least of a thousand Citties.
Now if God should take away the Gospel from us, he would leave us as bethlehem, the least of a thousand Cities.
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We should not measure the greatness of a City, by the great trade, and great number of people therein,
We should not measure the greatness of a city, by the great trade, and great number of people therein,
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but by the flourishing of the Gospel there in:
but by the flourishing of the Gospel there in:
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London will be the least City of a thousand if the Gospel bee removed from it.London will be the least city of a thousand if the Gospel be removed from it.
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Oh then what cause have wee to know and consider in this our day the things that concerne our peaoe,
O then what cause have we to know and Consider in this our day the things that concern our peaoe,
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least hereafter they bee hid from our eyes: lest hereafter they be hid from our eyes:
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And not content our selves with a bare hearing of the Word, but bee doers of it, expressing the power,
And not content our selves with a bore hearing of the Word, but be doers of it, expressing the power,
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and authority thereof in our lives and conversations. But you will say, If they only are blessed, that hear the Word of God,
and Authority thereof in our lives and conversations. But you will say, If they only Are blessed, that hear the Word of God,
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and keep it, that practise what they hear, then where is a blessed man to bee found? for where is that man alive that can keep, that can live answerable to what he hears? I hear many a sin reproved which I cannot forbear, I hear many a duty pressed, which I cannot perform, I hear many a grace perswaded unto, which I cannot act:and keep it, that practise what they hear, then where is a blessed man to be found? for where is that man alive that can keep, that can live answerable to what he hears? I hear many a since reproved which I cannot forbear, I hear many a duty pressed, which I cannot perform, I hear many a grace persuaded unto, which I cannot act:
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Now how can any man bee blessed, seeing hee cannot keep what hee heareth?
Now how can any man be blessed, seeing he cannot keep what he hears?
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Didst thou indeed live under a Covenant of works, thou couldest never be a blessed man,
Didst thou indeed live under a Covenant of works, thou Couldst never be a blessed man,
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because thou canst never keep what thou hearest, according to that exactnesse which a Covenant of works requires,
Because thou Canst never keep what thou Hearst, according to that exactness which a Covenant of works requires,
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for that commands a man to keep the whole Law, to keep it perfectly, and to keep it personally.
for that commands a man to keep the Whole Law, to keep it perfectly, and to keep it personally.
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But for thy comfort know that thou art under a Covenant of Grace, which doth not require a perfect,
But for thy Comfort know that thou art under a Covenant of Grace, which does not require a perfect,
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but a sincere obedience to the Law of God, which accepts of the Will for the deed.
but a sincere Obedience to the Law of God, which accepts of the Will for the deed.
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O remember that thou art not under a Covenant of works, but a Covenant of Grace, which accepts of what Christ hath done and suffered for thee (if thou art a beleiver) as if done in thine own person.
O Remember that thou art not under a Covenant of works, but a Covenant of Grace, which accepts of what christ hath done and suffered for thee (if thou art a believer) as if done in thine own person.
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Though indeed that is true which Christ said to the young man, Math. 19.17. If thou wilt enter in to Life, keep the Commandements.
Though indeed that is true which christ said to the young man, Math. 19.17. If thou wilt enter in to Life, keep the commandments.
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Yet you must know, that Christ spake this unto him, because he knew him to bee of a Pharisaicall temper,
Yet you must know, that christ spoke this unto him, Because he knew him to be of a Pharisaical temper,
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and that he thought to bee saved by his good works. But if Christ should say thus unto any of us, thou shalt goe to Heaven,
and that he Thought to be saved by his good works. But if christ should say thus unto any of us, thou shalt go to Heaven,
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if thou keepest every Command, thou shalt never goe to Heaven if thou breakest any one Command:
if thou Keepest every Command, thou shalt never go to Heaven if thou breakest any one Command:
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The Lord have mercy on us, we should then all perish to eternity.
The Lord have mercy on us, we should then all perish to eternity.
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But Christ saith, Beleive and live. Now promise (not work) is the object of Faith, Rom. 4.16.
But christ Says, Believe and live. Now promise (not work) is the Object of Faith, Rom. 4.16.
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Therefore Ambrose was wont to say, let us hope for pardon as of faith, not of debt.
Therefore Ambrose was wont to say, let us hope for pardon as of faith, not of debt.
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In a word, make conscience to keep what thou hearest, bewaile thine inabillity to fullf•ill the Law of God, do what thou canst, mourn that thou canst doe no better,
In a word, make conscience to keep what thou Hearst, bewail thine inabillity to fullf•ill the Law of God, do what thou Canst, mourn that thou Canst do no better,
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and then God will say, though thou canst not keep the Law compleatly, yet my Sonne hath kept it for thee, I accept of his obedience,
and then God will say, though thou Canst not keep the Law completely, yet my Son hath kept it for thee, I accept of his Obedience,
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as thy obedience, and his righteousnesse, as thy righteousnesse. O what grace, and mercy is here!
as thy Obedience, and his righteousness, as thy righteousness. Oh what grace, and mercy is Here!
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how may this chear up your hearts in the midst of all discouragments that lie upon you? Again for thy comfort know, that if in sincerity of heart thou endeavourest to keep what thou hearest, in divine acceptation it is all one,
how may this cheer up your hearts in the midst of all discouragements that lie upon you? Again for thy Comfort know, that if in sincerity of heart thou endeavourest to keep what thou Hearst, in divine acceptation it is all one,
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as if thou hadst perfectly kept all that thou hearest.
as if thou Hadst perfectly kept all that thou Hearst.
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If it bee the desire and labour of thy soul, to obay Gods Will, and observe his Commands, in divine acceptation, it is looked upon,
If it be the desire and labour of thy soul, to obey God's Will, and observe his Commands, in divine acceptation, it is looked upon,
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as if it were actually done by thee. It is worthy your notice, what is said, Heb. 11.17. By faith Abraham when he was tryed, offered up Isaac, and hee that had received the promise, offered up his only begotten Son. Abraham did not actually doe it:
as if it were actually done by thee. It is worthy your notice, what is said, Hebrew 11.17. By faith Abraham when he was tried, offered up Isaac, and he that had received the promise, offered up his only begotten Son. Abraham did not actually do it:
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But because Abraham did it in the purpose of his heart, because the desire and resolution of his soule was to obay Gods Command,
But Because Abraham did it in the purpose of his heart, Because the desire and resolution of his soul was to obey God's Command,
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therefore the Scripture accounts it as done.
Therefore the Scripture accounts it as done.
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O take this for thy comfort, thou that art a son of Abraham, that walkest in the steps,
O take this for thy Comfort, thou that art a son of Abraham, that walkest in the steps,
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and faith of Abraham, the very desires, and purposes of thine heart are looked upon as if they were really, and actually done;
and faith of Abraham, the very Desires, and Purposes of thine heart Are looked upon as if they were really, and actually done;
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If thou wouldest pray better, hear better, and practise more then thou doest, in divine account this is looked upon,
If thou Wouldst pray better, hear better, and practise more then thou dost, in divine account this is looked upon,
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as if thou hadst already done it. FINIS.
as if thou Hadst already done it. FINIS.
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THE Saints Rest; OR Their happy sleep in Death. Text. Acts 7.60. the later part. And when hee had said this, hee fell asleep
THE Saints Rest; OR Their happy sleep in Death. Text. Acts 7.60. the later part. And when he had said this, he fell asleep
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THese words contain in them the happy closure and upshot of Stephens life; wherein we have three particulars,
THese words contain in them the happy closure and upshot of Stephen's life; wherein we have three particulars,
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1. The Person that fell asleep. 2. The Speech that he made when he fell asleep.
1. The Person that fell asleep. 2. The Speech that he made when he fell asleep.
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3. What he did when he had finished his Speech.
3. What he did when he had finished his Speech.
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First, We have the Person that fell asleep, and that was Stephen: He was a man full of faith,
First, We have the Person that fell asleep, and that was Stephen: He was a man full of faith,
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and full of the Holy-Ghost, as you may see Acts 6.5. He was the first Martyr that ever suffered for the cause of Christ;
and full of the Holy ghost, as you may see Acts 6.5. He was the First Martyr that ever suffered for the cause of christ;
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hence I might gather this Doctrine, viz. That the best of men are subject to violent and unnatural deaths.
hence I might gather this Doctrine, viz. That the best of men Are Subject to violent and unnatural death's.
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Stephen that was full of the Holy Ghost, was stoned to death;Stephen that was full of the Holy Ghost, was stoned to death;
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and Iohn the Baptist that was full of the Holy-Ghost from the very womb, was beheaded;
and John the Baptist that was full of the Holy ghost from the very womb, was beheaded;
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Peter was crucified, and so was Andrew; Isaiah was sawed asunder; Ieremiah was stoned, and Zacharias was slain between the Temple and the Altar. But I shall passe this.Peter was Crucified, and so was Andrew; Isaiah was sawed asunder; Jeremiah was stoned, and Zacharias was slave between the Temple and the Altar. But I shall pass this.
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The second part of the Text, is the Speech that Stephen made when hee fell asleep, Hoc dicto obdormivit, that is,
The second part of the Text, is the Speech that Stephen made when he fell asleep, Hoc Dicto obdormivit, that is,
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when hee had finished his prayer, He fell asleep. Hence observe, That it is an excellent way to close up our lips with prayer.
when he had finished his prayer, He fell asleep. Hence observe, That it is an excellent Way to close up our lips with prayer.
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To die praying is a most Christian way of dying. They stoned Stephen calling upon God.
To die praying is a most Christian Way of dying. They stoned Stephen calling upon God.
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After this manner Christ died, hee prayed, Father into thy hands I commend my Spirit, and having thus said he gave up the ghost.
After this manner christ died, he prayed, Father into thy hands I commend my Spirit, and having thus said he gave up the ghost.
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This he did that it might be a patern to all Christians. Prayer is a necessary duty at all times, but especially when we are adying;
This he did that it might be a pattern to all Christians. Prayer is a necessary duty At all times, but especially when we Are adying;
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and that for these three Reasons.
and that for these three Reasons.
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1. Because when we are to die, we have most need of Gods help, for then the Devil is most busie, and we most weak.
1. Because when we Are to die, we have most need of God's help, for then the devil is most busy, and we most weak.
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2 Because when we are to die, wee are to beg the greatest boon of God, that is, that he would receive us into his heavenly Kingdom.
2 Because when we Are to die, we Are to beg the greatest boon of God, that is, that he would receive us into his heavenly Kingdom.
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Now prayer is the chiefe means to obtain this mercy, for it is Porta Coeli, Clavis Paradisi, the Gate of Heaven, a Key to let us into Paradise.
Now prayer is the chief means to obtain this mercy, for it is Porta Coeli, Clavis Paradisi, the Gate of Heaven, a Key to let us into Paradise.
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Therefore we have great reason to die praying.
Therefore we have great reason to die praying.
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3. Because when a Saint of God is dying, he is then to take his last fare well of prayer.
3. Because when a Saint of God is dying, he is then to take his last fare well of prayer.
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In Heaven there is no praying, but all thanksgiving; there is no need in Heaven, therefore no prayer in Heaven.
In Heaven there is no praying, but all thanksgiving; there is no need in Heaven, Therefore no prayer in Heaven.
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Now a Saint of God, being to take his leave of prayer, when he is to die,
Now a Saint of God, being to take his leave of prayer, when he is to die,
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therefore it is fit he should die praying.
Therefore it is fit he should die praying.
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I beseech you remember this pattern in the Text, St Stephen died caling upon the Lord.
I beseech you Remember this pattern in the Text, Saint Stephen died calling upon the Lord.
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Let us die praying, as that Emper or said, Oportet Imperatorem stantem mori: so may I say, Oportet Christianum mort praecantem, it behoves a Christian to die praying.
Let us die praying, as that Emperor or said, Oportet Imperatorem stantem Mori: so may I say, Oportet Christian Murder praecantem, it behoves a Christian to die praying.
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Quest. But what was the substance of Stephens prayer? Answ. He prayed for himselfe, and he prayed for his persecutors.Quest. But what was the substance of Stephen's prayer? Answer He prayed for himself, and he prayed for his persecutors.
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1 He prayed for himselfe, Lord Iesus receive my spirit, verse 59. 2 Hee prayed for his persecutors, Lord lay not this to their charge, v. 60. I will not enter upon this part of the Text, for it would swallow up all my time.
1 He prayed for himself, Lord Iesus receive my Spirit, verse 59. 2 He prayed for his persecutors, Lord lay not this to their charge, v. 60. I will not enter upon this part of the Text, for it would swallow up all my time.
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Therefore I shall wave it, and come to the third part, which is that which (by Gods assistance) I purpose to speak unto, viz. What Stephen did,
Therefore I shall wave it, and come to the third part, which is that which (by God's assistance) I purpose to speak unto, viz. What Stephen did,
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when hee had finished his prayer. When he had sayd this, he fell asleep, that is, he died.
when he had finished his prayer. When he had said this, he fell asleep, that is, he died.
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Behold here, the magnanimity, the piety, and the Christian courage of Stephen. The people were stoning of him, and gnashing their teeth upon.
Behold Here, the magnanimity, the piety, and the Christian courage of Stephen. The people were stoning of him, and gnashing their teeth upon.
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him, and the good man dies with as much quietnesse of minde, as if he had died in his bed;
him, and the good man die with as much quietness of mind, as if he had died in his Bed;
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he fell asleep, while they were stoning of him. When he died, he prayed, and while he prayed he died.he fell asleep, while they were stoning of him. When he died, he prayed, and while he prayed he died.
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But what made Stephen die thus quietly? Read the 55 verse, and you shall see the reason of it:
But what made Stephen die thus quietly? Read the 55 verse, and you shall see the reason of it:
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Being full of the Holy Ghost, he looked stedfastly into Heaven, and saw the glory of God, Being full of the Holy Ghost, he looked steadfastly into Heaven, and saw the glory of God,
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and Iesus standing at the right hand of God.
and Iesus standing At the right hand of God.
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Behold (saith he) I see the Heavens opened, and the Son of man slanding at the right hand of God. Behold (Says he) I see the Heavens opened, and the Son of man slanding At the right hand of God.
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This made him die with such a sweet, quiet, and calm temper;
This made him die with such a sweet, quiet, and Cam temper;
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he saw Jesus Christ standing at the right hand of God, ready to receive his Soul,
he saw jesus christ standing At the right hand of God, ready to receive his Soul,
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and that made him die with such an extraordinary quietnesse of minde.
and that made him die with such an extraordinary quietness of mind.
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Death in Scripture, (especially the death of Gods children) is often compared to a sleep.
Death in Scripture, (especially the death of God's children) is often compared to a sleep.
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It is said of David, that he slept with his fathers. And it is said, 1 Thes. 4.13. I would not have you ignorant concerning them which are asleep;
It is said of David, that he slept with his Father's. And it is said, 1 Thebes 4.13. I would not have you ignorant Concerning them which Are asleep;
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that is, concerning them which are dead.
that is, Concerning them which Are dead.
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And 1 Cor. 11.30 For this cause many are weakly and sickly among you, and many sleep; that is, many die.
And 1 Cor. 11.30 For this cause many Are weakly and sickly among you, and many sleep; that is, many die.
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This expression is a metaphorical expression, and will afford us many rare and precious instructions about Death.
This expression is a metaphorical expression, and will afford us many rare and precious instructions about Death.
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And therfore (the grace of God assisting me) I desire to spend the rest of the time in the opening of this Metaphor.
And Therefore (the grace of God assisting me) I desire to spend the rest of the time in the opening of this Metaphor.
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The Observation is this, viz. That when a child of God dies, though his death be never so unnaturall and violent,
The Observation is this, viz. That when a child of God die, though his death be never so unnatural and violent,
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yet it is nothing else but a falling asleep: yet it is nothing Else but a falling asleep:
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Or, The death of a child of God, though stoned to death, though burnt to ashes,
Or, The death of a child of God, though stoned to death, though burned to Ashes,
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though it be never so violent & unnaturall, is nothing else but a falling asleep. When he had said this, he fell asleep.
though it be never so violent & unnatural, is nothing Else but a falling asleep. When he had said this, he fell asleep.
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Somnus est mortis imago, Sleep is the image of Death:Somnus est mortis imago, Sleep is the image of Death:
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There are many notable resemblances betwixt Sleep and Death, some of which I shall speak to at this time.
There Are many notable resemblances betwixt Sleep and Death, Some of which I shall speak to At this time.
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1 Sleep is common to all men; there is no man that can live without sleep:
1 Sleep is Common to all men; there is no man that can live without sleep:
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a man may live long without meat, but no man can live long without sleep.
a man may live long without meat, but no man can live long without sleep.
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So it is true of death, death is common to all, it is appointed for all men once to die:
So it is true of death, death is Common to all, it is appointed for all men once to die:
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and therfore David said, he was to go the way of all flesh: Statutum est omnibus semel mort, Omnibus est calcanda semel lethi via;
and Therefore David said, he was to go the Way of all Flesh: Statutum est omnibus semel Murder, Omnibus est calcanda semel lethi via;
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All men must sleep the sleep of death, or else be changed, which is a metaphoricall death.
All men must sleep the sleep of death, or Else be changed, which is a metaphorical death.
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2 As sleep ariseth from the vapors that ascend from the stomack to the head, & tie the sences, & hinder their operations;
2 As sleep arises from the vapours that ascend from the stomach to the head, & tie the Senses, & hinder their operations;
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so death came into the world by Adams eating the forbidden Fruit, and by the poisonfull vapor of sin, that brought death upon him, and all his posterity.
so death Come into the world by Adams eating the forbidden Fruit, and by the poisonful vapor of since, that brought death upon him, and all his posterity.
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By one man sin entered into the world, and death by sin, and so death passed upon all men, By one man since entered into the world, and death by since, and so death passed upon all men,
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for that all have sinned, Rom. 5.12. Had Adam never sinned, Adam should never have died:for that all have sinned, Rom. 5.12. Had Adam never sinned, Adam should never have died:
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but in illo die, said God, in that day thou eatest the forbidden fruit, thou shalt die the death.
but in illo die, said God, in that day thou Eatest the forbidden fruit, thou shalt die the death.
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Sinne brings omnimodam mortem, all kindes of death; it brings death temporall, death spirituall, and death eternall.
Sin brings omnimodam mortem, all Kinds of death; it brings death temporal, death spiritual, and death Eternal.
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Now because all men are poisoned with the poison of sin, therfore all men must sleep the sleep of death;
Now Because all men Are poisoned with the poison of since, Therefore all men must sleep the sleep of death;
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it is sin that hath poisoned all mankinde.
it is since that hath poisoned all mankind.
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3 As a man when he goeth to sleep puts off his clothes, and goeth naked into bed:
3 As a man when he Goes to sleep puts off his clothes, and Goes naked into Bed:
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so it is with us when wee come to die; We came naked into the world, and we must go naked out of the world:
so it is with us when we come to die; We Come naked into the world, and we must go naked out of the world:
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As we brought nothing with us into the world, so we must carry nothing with us out of the world:
As we brought nothing with us into the world, so we must carry nothing with us out of the world:
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And therefore Death in Scripture is called nothing else but an uncloathing of our selves, 2 Cor. 5.4. Death to a childe of God, is nothing else, but the putting off of his cloaths.
And Therefore Death in Scripture is called nothing Else but an unclothing of our selves, 2 Cor. 5.4. Death to a child of God, is nothing Else, but the putting off of his clothes.
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The body of man is animae NONLATINALPHABET & vestimentum, it is the souls cloathing; and death is nothing else but the unclothing of the soul;
The body of man is Spirits & vestimentum, it is the Souls clothing; and death is nothing Else but the unclothing of the soul;
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it is just like a man going to bed, & putting off his cloaths; St Peter cals it, The putting off our earthly tabernacle, 2 Pet. 1.14. Our bodies are the souls tabernacle, and death is the putting off of this tabernacle.
it is just like a man going to Bed, & putting off his clothes; Saint Peter calls it, The putting off our earthly tabernacle, 2 Pet. 1.14. Our bodies Are the Souls tabernacle, and death is the putting off of this tabernacle.
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Beloved, when we come to die, we shall be stript naked of three things, 1. We shall be stript naked of all our worldly honour, riches, and greatnesse.
beloved, when we come to die, we shall be stripped naked of three things, 1. We shall be stripped naked of all our worldly honour, riches, and greatness.
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2. We shall be stript naked of our bodies. And, 3. Which is above all, we shall be stript naked of our sins.
2. We shall be stripped naked of our bodies. And, 3. Which is above all, we shall be stripped naked of our Sins.
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And that is the happinesse of a childe of God, he shall put off, not only his mortal body, but the body of sin.
And that is the happiness of a child of God, he shall put off, not only his Mortal body, but the body of since.
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4. In the fourth place observe, As no man knoweth the time when hee fals asleep, a man fals asleep before he is aware:
4. In the fourth place observe, As no man Knoweth the time when he falls asleep, a man falls asleep before he is aware:
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So no man can tell the certain time when he must die.
So no man can tell the certain time when he must die.
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There is nothing so certain as that wee must die, nothing so uncertain as the time when we shall die;
There is nothing so certain as that we must die, nothing so uncertain as the time when we shall die;
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Death comes suddenly even as sleep comes upon a man before he is aware.
Death comes suddenly even as sleep comes upon a man before he is aware.
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5. Observe, As children and infants, because they do not know the benefit of sleep, are very loth to go to sleep, many times the mother is fain to whip the child to bed;
5. Observe, As children and Infants, Because they do not know the benefit of sleep, Are very loath to go to sleep, many times the mother is fain to whip the child to Bed;
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even so it is with most of Gods people, because they do not study the benefit of death, that death puts an end to all our miseries and sins,
even so it is with most of God's people, Because they do not study the benefit of death, that death puts an end to all our misery's and Sins,
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and opens a door to let us in unto everlasting happinesse, and that we shall never see God or Christ before we die;
and Opens a door to let us in unto everlasting happiness, and that we shall never see God or christ before we die;
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I say, because Gods people do not study the benefit of death, therefore they are like to little children, loth to die, loth to go to bed.
I say, Because God's people do not study the benefit of death, Therefore they Are like to little children, loath to die, loath to go to Bed.
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And therefore death is called The King of terrors. Death is terrible to many of Gods children, because they are but infants in grace,
And Therefore death is called The King of terrors. Death is terrible to many of God's children, Because they Are but Infants in grace,
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and because they do not know the benefit of death.
and Because they do not know the benefit of death.
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6 Observe, As when a man is fast asleep he is free from cares, and free from troubles;
6 Observe, As when a man is fast asleep he is free from Cares, and free from Troubles;
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Let it thunder (as it thundred not long since, as you know) yet a man that is fast asleep,
Let it thunder (as it thundered not long since, as you know) yet a man that is fast asleep,
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while hee is asleep hee hears it not; Let the house bee on fire, while the man is asleep, he sees it not,
while he is asleep he hears it not; Let the house be on fire, while the man is asleep, he sees it not,
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neither is be troubled at it.
neither is be troubled At it.
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So it is with the death of Gods children, when Gods children sleep the sleep of death, they are free from the thunders of this world, they are free from all cares, from all troubles, they goe to their graves as to their beds,
So it is with the death of God's children, when God's children sleep the sleep of death, they Are free from the Thunders of this world, they Are free from all Cares, from all Troubles, they go to their graves as to their Beds,
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and rest in quietness, and are not sensible of any troubles that are in the world, For Abraham knew us not, Isa. 63.16. So 2 King. 22.20. Thou shalt be gathered into thy grave in peace, and thine eyes shall not see all the evil which I will bring upon this place.
and rest in quietness, and Are not sensible of any Troubles that Are in the world, For Abraham knew us not, Isaiah 63.16. So 2 King. 22.20. Thou shalt be gathered into thy grave in peace, and thine eyes shall not see all the evil which I will bring upon this place.
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When a childe of God sleeps the sleep of death, hee doth not feel nor is he sensible of any of the calamities or sad providences of God upon the Earth.
When a child of God sleeps the sleep of death, he does not feel nor is he sensible of any of the calamities or sad providences of God upon the Earth.
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7. When a man goeth to sleep, he goeth to sleep but for a certain time, in the morning he awakes out of sleep.
7. When a man Goes to sleep, he Goes to sleep but for a certain time, in the morning he awakes out of sleep.
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So it is with the sleep of death;
So it is with the sleep of death;
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and therefore death is called a sleep, because we must all awake in the morning of the resurrection.
and Therefore death is called a sleep, Because we must all awake in the morning of the resurrection.
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We are in the grave, as in our bed, and when the trumpet of God,
We Are in the grave, as in our Bed, and when the trumpet of God,
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and the voice of the Archangel shall sound, wee shall all rise out of our grave, as out of our beds.
and the voice of the Archangel shall found, we shall all rise out of our grave, as out of our Beds.
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Death is but a sleep for a certain time.
Death is but a sleep for a certain time.
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8. Sleep is a great refreshing to those that are weary & sick, and when the sick man awakes, he is more lively & chearful then he was before he fell asleep;
8. Sleep is a great refreshing to those that Are weary & sick, and when the sick man awakes, he is more lively & cheerful then he was before he fell asleep;
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and therefore sleep is called Medicus laborum, redintegratio virium, recreator corporum, The great Physician of the sick body, the redintegration of mans spirits, the reviver of the weary body.
and Therefore sleep is called Medicus laborum, redintegratio virium, recreator corporum, The great physician of the sick body, the redintegration of men spirits, the reviver of the weary body.
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And so it is with death, when Gods people awake out of the sleep of death, they shall bee more active for God, then ever they were before;
And so it is with death, when God's people awake out of the sleep of death, they shall be more active for God, then ever they were before;
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when you lie down in the grave, you lie down with mortal bodies;
when you lie down in the grave, you lie down with Mortal bodies;
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It is sown a mortal body, 1 Cor. 15.42, 43. but •t shall rise up an immortal body; It is sown a Mortal body, 1 Cor. 15.42, 43. but •t shall rise up an immortal body;
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it is sown in dishonour, but it shall rise up in honour it is sown a natural body,
it is sown in dishonour, but it shall rise up in honour it is sown a natural body,
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but it shall rise up a spiritual body. but it shall rise up a spiritual body.
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9. As in the morning when wee arise out of our beds, we then put on our clothes.
9. As in the morning when we arise out of our Beds, we then put on our clothes.
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So in the morning of the resurrection, wee shall put on a glorious body, like to the glorious body of Iesus Christ, we shall put on Stolam immortalitatis, the garment of immortality.
So in the morning of the resurrection, we shall put on a glorious body, like to the glorious body of Iesus christ, we shall put on Stolam immortalitatis, the garment of immortality.
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10. As no man when he layeth him down to sleep, knoweth the direct time when he shall awake.
10. As no man when he Layeth him down to sleep, Knoweth the Direct time when he shall awake.
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So no man can tell when the resurrection shall be.
So no man can tell when the resurrection shall be.
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They do but cozen you, who say that the general resurrection shall bee such or such a year;
They do but cozen you, who say that the general resurrection shall be such or such a year;
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for, as no man can know the minute when he shall awake out of his natural sleep, no more can any man know when we shall arise from the sleep of death.
for, as no man can know the minute when he shall awake out of his natural sleep, no more can any man know when we shall arise from the sleep of death.
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11. As it is a very easie thing to awake a man out of sleep, it is but jogging of him,
11. As it is a very easy thing to awake a man out of sleep, it is but jogging of him,
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& you wil quickly awake him.
& you will quickly awake him.
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So it is with the sleep of death, it is as easie for Jesus Christ to awake us out of the sleep of death,
So it is with the sleep of death, it is as easy for jesus christ to awake us out of the sleep of death,
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as it is for me, or you to awake a man out of sleep in bed.
as it is for me, or you to awake a man out of sleep in Bed.
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Nemo nostrûm tam facilè excitat dormientem de lecto, quàm Christus jacentem in sepulchro. 12 As when a man ariseth in the morning, though he hath slept many houres;Nemo nostrûm tam facilè excitat dormientem de lecto, quàm Christus jacentem in Sepulchro. 12 As when a man arises in the morning, though he hath slept many hours;
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nay, suppose he could sleep twenty yeares together, yet notwithstanding, when hee awaketh, these twenty yeares will seem to bee but as one houre unto him.
nay, suppose he could sleep twenty Years together, yet notwithstanding, when he awakes, these twenty Years will seem to be but as one hour unto him.
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So it will be at the day of judgment, all those that are in their graves,
So it will be At the day of judgement, all those that Are in their graves,
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when they awake, it will be tanquam somnus unius horae, but as the sleep of one houre unto them.
when they awake, it will be tanquam somnus unius horae, but as the sleep of one hour unto them.
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13 Lastly, and most especially, As sleep seizeth only upon the body and outward senses,
13 Lastly, and most especially, As sleep seizes only upon the body and outward Senses,
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but doth not seize upon the soul, the foul of man is many times most busie when the man is asleep;
but does not seize upon the soul, the foul of man is many times most busy when the man is asleep;
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and God hath heretofore revealed most glorious things to his children in Dreams, when they have been asleep:
and God hath heretofore revealed most glorious things to his children in Dreams, when they have been asleep:
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God appeared unto Abraham and many others in Dreams; the body sleeps, but the soul wakes.
God appeared unto Abraham and many Others in Dreams; the body sleeps, but the soul wakes.
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So it is with the sleep of Death, the body, that dies, but the soul doth not die.
So it is with the sleep of Death, the body, that die, but the soul does not die.
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There are some men that are not afraid to teach you, That the soul sleeps as well as the body,
There Are Some men that Are not afraid to teach you, That the soul sleeps as well as the body,
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and that when the body dies and fals asleep, the soul likewise continues in a dull Lethargy veternoso somno correptus, neither capable of joy nor sorrow, untill the resurrection.
and that when the body die and falls asleep, the soul likewise continues in a dull Lethargy veternoso Somno correptus, neither capable of joy nor sorrow, until the resurrection.
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Beloved, This is a very uncomfortable, and a very false Doctrine.
beloved, This is a very uncomfortable, and a very false Doctrine.
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They endeavour to prove it from my Text, they say, That Stephen when he died fell asleep;
They endeavour to prove it from my Text, they say, That Stephen when he died fell asleep;
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It is true in regard of his body, he fell asleep, but his soul did not fall a sleep, that which was stoned fell asleep, which was his body only;
It is true in regard of his body, he fell asleep, but his soul did not fallen a sleep, that which was stoned fell asleep, which was his body only;
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for when he was stoning, he saw Jesus Christ standing ready to receive his soul into Heaven;
for when he was stoning, he saw jesus christ standing ready to receive his soul into Heaven;
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Lord Jesus, saith he, receive my spirit. Stephens soul could not be stoned, though his body was stoned.Lord jesus, Says he, receive my Spirit. Stephen's soul could not be stoned, though his body was stoned.
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So when Jesus Christ was crucified, his soul was not crucified, I mean, when his body was killed, his soul was not killed;
So when jesus christ was Crucified, his soul was not Crucified, I mean, when his body was killed, his soul was not killed;
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indeed he did endure torments in his soul, which made him cry out, My God, my God,
indeed he did endure torments in his soul, which made him cry out, My God, my God,
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why hast thou forsaken me? But yet his soul did not die. So when Stephen died, his soul went to Christ.why hast thou forsaken me? But yet his soul did not die. So when Stephen died, his soul went to christ.
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It is true, when a childe of God dies, the soul goes to sleep, How is that? The soul goes to sleep in a Scripture sense, that is, it goes to rest in Abrahams bosom (O blessed sleep!) it goes to rest in the embraces of God, it goes into the armes of its Redeemer, it goes into the heavenly Paradise, it goes to be alwayes present with the Lord.
It is true, when a child of God die, the soul Goes to sleep, How is that? The soul Goes to sleep in a Scripture sense, that is, it Goes to rest in Abrahams bosom (Oh blessed sleep!) it Goes to rest in the embraces of God, it Goes into the arms of its Redeemer, it Goes into the heavenly Paradise, it Goes to be always present with the Lord.
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But take heed of that wicked opinion, to say, that the soul sleeps, in an Anabaptistical sense, that is, That itlies in a strange kinde of Lethargy,
But take heed of that wicked opinion, to say, that the soul sleeps, in an Anabaptistical sense, that is, That itlies in a strange kind of Lethargy,
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neither dead, nor alive, neither capable of joy nor forrow, untill the resurrection.
neither dead, nor alive, neither capable of joy nor forrow, until the resurrection.
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Though Stephens body fell asleep, yet his soul did not fall asleep, but immediatly went unto Jesus Christ in heaven.
Though Stephen's body fell asleep, yet his soul did not fallen asleep, but immediately went unto jesus christ in heaven.
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Thus I have given the Explication of the words. Now give me leave to make some Application of all unto our selves.
Thus I have given the Explication of the words. Now give me leave to make Some Application of all unto our selves.
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If the death of Gods children bee nothing else but a falling asleep, then let this comfort us against the deaths of our godly friends,
If the death of God's children be nothing Else but a falling asleep, then let this Comfort us against the death's of our godly Friends,
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though they die unnatural and violent deaths, though they be stoned to death, though they be burnt to ashes,
though they die unnatural and violent death's, though they be stoned to death, though they be burned to Ashes,
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though they bee sawn asunder, &c. Here is a message of rich consolation, which as a Minister of Christ I hold out unto you this day, viz. That the death of a child of God, let it bee after what manner soever it will, it is nothing else but a falling a sleep, he goes to his grave as to his bed;
though they be sawn asunder, etc. Here is a message of rich consolation, which as a Minister of christ I hold out unto you this day, viz. That the death of a child of God, let it be After what manner soever it will, it is nothing Else but a falling a sleep, he Goes to his grave as to his Bed;
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and therefore our burying places are called NONLATINALPHABET, dormitoria, our sleeping houses.
and Therefore our burying places Are called, Dormitory, our sleeping houses.
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A childe of God, when hee dies, hee lies down in peace, and enters into his rest.
A child of God, when he die, he lies down in peace, and enters into his rest.
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And, as a man, when he is asleep, is free from all the cares and troubles that he hath in the day time;
And, as a man, when he is asleep, is free from all the Cares and Troubles that he hath in the day time;
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So the people of God, when they are fallen asleep, they are free from all the miseries, crosses, losses and afflictions that we are troubled withall;
So the people of God, when they Are fallen asleep, they Are free from all the misery's, Crosses, losses and afflictions that we Are troubled withal;
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There fore give me leave to say to you, as Christ did to the women that followed him to the Crosse, bewailing and lamenting of him, O daughters of Ierusalem, weep not for me,
There before give me leave to say to you, as christ did to the women that followed him to the Cross, bewailing and lamenting of him, Oh daughters of Ierusalem, weep not for me,
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but weep for your selves, and for your children. but weep for your selves, and for your children.
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So say I, O weep not for those that are dead in the Lord, that are fallen asleep in Jesus Christ, they are at their rests, they do not know the troubles that wee are troubled withall, Abraham remembers us not;
So say I, Oh weep not for those that Are dead in the Lord, that Are fallen asleep in jesus christ, they Are At their rests, they do not know the Troubles that we Are troubled withal, Abraham remembers us not;
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they are not sensible of our miseries and afflictions let us weep for our selves, and for the miseries that are coming upon us;
they Are not sensible of our misery's and afflictions let us weep for our selves, and for the misery's that Are coming upon us;
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and let us know, that when Gods children die, they doe but lie in their beds untill the morning of the resurrection,
and let us know, that when God's children die, they do but lie in their Beds until the morning of the resurrection,
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and then they shall put on Stolam immortalitatis, the garment of immortality, and their bodies shall be made like unto the glorious body of Jesus Christ.
and then they shall put on Stolam immortalitatis, the garment of immortality, and their bodies shall be made like unto the glorious body of jesus christ.
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And know one thing more, which is all in all, viz. That when the body of a childe of God fals asleep, his soul immediatly goes into the arms of Christ,
And know one thing more, which is all in all, viz. That when the body of a child of God falls asleep, his soul immediately Goes into the arms of christ,
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and there lives for ever in the embraces of Jesus Christ; though the body falls asleep, yet the soul is received into Abrahams bosom.
and there lives for ever in the embraces of jesus christ; though the body falls asleep, yet the soul is received into Abrahams bosom.
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I beseech you, comfort one another with these words.
I beseech you, Comfort one Another with these words.
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Let me beseech the people of God that they would look upon death, not as it is presented unto us in Nature's Looking-Glasse,
Let me beseech the people of God that they would look upon death, not as it is presented unto us in Nature's Looking-glass,
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but as it is set down in a Scripture-dresse. Nature presents death in a very terrible manner;
but as it is Set down in a Scriptural address. Nature presents death in a very terrible manner;
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and it is true, death is very terrible to a man out of Christ but to you that are in Christ, the sting of death is taken away, death is nothing else but a quiet and placid sleep, a putting off of our clothes,
and it is true, death is very terrible to a man out of christ but to you that Are in christ, the sting of death is taken away, death is nothing Else but a quiet and placid sleep, a putting off of our clothes,
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and a going to bed till we awake in the morning of the resurrection.
and a going to Bed till we awake in the morning of the resurrection.
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Death to a childe of God is nothing else but a putting off his earthly tabernacle, a going from an earthly prison into an heavenly palace, a hoising up sail for Heaven, the letting of the soul out of prison,
Death to a child of God is nothing Else but a putting off his earthly tabernacle, a going from an earthly prison into an heavenly palace, a hoisting up sail for Heaven, the letting of the soul out of prison,
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as a bird out of the cage, that it may flee to Heaven, a change from a temporary hell to an eternal heaven, a going out of Egypt into Canaan, and therefore called NONLATINALPHABET 2 Pet. 1.15. It is not mors hominis, but mors peccati, not the death of the man, but the death of his sins.
as a bird out of the cage, that it may flee to Heaven, a change from a temporary hell to an Eternal heaven, a going out of Egypt into Canaan, and Therefore called 2 Pet. 1.15. It is not mors hominis, but mors peccati, not the death of the man, but the death of his Sins.
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It is Sepultura vitiorum. It is the pilgrims journeys end, the seamans haven; an absence from the body, and a presence with the Lord.
It is Sepultura Vitiorum. It is the pilgrim's journeys end, the seamans Haven; an absence from the body, and a presence with the Lord.
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Let all Gods people look upon death through Scripture-spectacles, and consider it as it is sweetly represented in this Text!
Let all God's people look upon death through Scripture spectacles, and Consider it as it is sweetly represented in this Text!
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Remember blessed Stephen stoned to death, and yet falling asleep.
remember blessed Stephen stoned to death, and yet falling asleep.
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And remember also that excellent saying of Austin, That a childe of God should be as willing to die as to put off his cloaths,
And Remember also that excellent saying of Austin, That a child of God should be as willing to die as to put off his clothes,
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because death is nothing else to him but a sleep, and a departure from misery to everlasting happinesse. Because death is nothing Else to him but a sleep, and a departure from misery to everlasting happiness.
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To beseech you all every night when ye go to bed, to remember this Text, and especially to remember these four things.
To beseech you all every night when you go to Bed, to Remember this Text, and especially to Remember these four things.
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First, When you are putting off your cloaths, remember that you must shortly put off your bodies. And,
First, When you Are putting off your clothes, Remember that you must shortly put off your bodies. And,
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Secondly, When you go into your beds, remember that it will not bee long before you must go down into your graves. And
Secondly, When you go into your Beds, Remember that it will not be long before you must go down into your graves. And
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Thirdly, When you close your eyes to sleep, remember that it will not be long before death must close your eyes. And,
Thirdly, When you close your eyes to sleep, Remember that it will not be long before death must close your eyes. And,
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Fourthly, When you awake in the morning, remember that at the resurrection you must all arise out of the grave,
Fourthly, When you awake in the morning, Remember that At the resurrection you must all arise out of the grave,
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and that the just shall arise to everlasting happiness, but the wicked to everlasting misery.
and that the just shall arise to everlasting happiness, but the wicked to everlasting misery.
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It is a saying of an Heathen man, That the whole Life of a man should be nothing else but meditatio Mortis, but a meditation of Death.
It is a saying of an Heathen man, That the Whole Life of a man should be nothing Else but meditatio Mortis, but a meditation of Death.
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And it is the saying of Moses, Deut. 32.29. O that men were wise, that they understood this, that they would consider their later end.
And it is the saying of Moses, Deuteronomy 32.29. Oh that men were wise, that they understood this, that they would Consider their later end.
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Beloved, it is the greatest part of wisdom, every day to remember our later end.
beloved, it is the greatest part of Wisdom, every day to Remember our later end.
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That man is the only wise man, and happy man in Life and Death, that is ever mindfull of his Death.
That man is the only wise man, and happy man in Life and Death, that is ever mindful of his Death.
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But before I make an end, I must answer one Question, v z.
But before I make an end, I must answer one Question, v z.
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Whether the death of the wicked be not in Scripture compared to a sleep, as well as the death of the godly? Whither the death of the wicked be not in Scripture compared to a sleep, as well as the death of the godly?
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I answer, That in Scripture wicked men are said to fall asleep when they die:
I answer, That in Scripture wicked men Are said to fallen asleep when they die:
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It is said of idolatrous Ieroboam, that he slept with his fathers: of Baasha and Omri, those wicked Kings that they slept with their fathers. It is said of idolatrous Jeroboam, that he slept with his Father's: of Baasha and Omri, those wicked Kings that they slept with their Father's.
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But then the Question will be, In what respect is the death of the wicked compared to a sleep?
But then the Question will be, In what respect is the death of the wicked compared to a sleep?
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Even as a man which is asleep, sometimes hath no benefit, rest, nor ease thereby:
Even as a man which is asleep, sometime hath no benefit, rest, nor ease thereby:
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when the sick man awakes, he is many times more sick then hee was before hee went to sleep:
when the sick man awakes, he is many times more sick then he was before he went to sleep:
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Some men are much disquieted in their sleeps by hideous and fearful dreams;
some men Are much disquieted in their sleeps by hideous and fearful dreams;
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Nebuchadnezzar when he was asleep, had a most scaring dream, and when he awoke, he was amazed therewith:Nebuchadnezzar when he was asleep, had a most scaring dream, and when he awoke, he was amazed therewith:
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So it is with a wicked man;
So it is with a wicked man;
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Death to a wicked man is a sleep, but it is a terrifying sleep, the soul that goes immediatly to hell, where it is burned with fire that never shall be quenched,
Death to a wicked man is a sleep, but it is a terrifying sleep, the soul that Goes immediately to hell, where it is burned with fire that never shall be quenched,
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and where the worm that never dies is alwayes gnawing upon it.
and where the worm that never die is always gnawing upon it.
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The body, that indeed lies in the grave asleep, but how? even as a malefactour that sleeps in prison the night before he is executed,
The body, that indeed lies in the grave asleep, but how? even as a Malefactor that sleeps in prison the night before he is executed,
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but when he awakes he is hurried and dragged to execution;
but when he awakes he is hurried and dragged to execution;
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so the wicked man fals asleep in death, but when he awakes, he awakes to everlasting damnation.
so the wicked man falls asleep in death, but when he awakes, he awakes to everlasting damnation.
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But a childe of God, when he sleeps the sleep of death, he sleeps in his Fathers house,
But a child of God, when he sleeps the sleep of death, he sleeps in his Father's house,
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& when he awakes, he awakes to everlasting happines.
& when he awakes, he awakes to everlasting happiness.
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And this makes way for the fourth and last Use, which is a Use of very great consequence.
And this makes Way for the fourth and last Use, which is a Use of very great consequence.
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And it is to beseech you all, that you would labour so to live, that when you fall asleep, you may sleep an happy sleep.
And it is to beseech you all, that you would labour so to live, that when you fallen asleep, you may sleep an happy sleep.
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There is the sleep that the wicked man sleeps when hee dies, and there is the sleep that the godly man sleeps when he dies.
There is the sleep that the wicked man sleeps when he die, and there is the sleep that the godly man sleeps when he die.
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Now I beseech you, labour so to live, that when you fall asleep, your sleep may be an happy sleep unto you, that when you awake in the morning of the resurrection, it may bee an happy awakeing unto you.
Now I beseech you, labour so to live, that when you fallen asleep, your sleep may be an happy sleep unto you, that when you awake in the morning of the resurrection, it may be an happy awaking unto you.
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But then the great Question will bee, How shall I doe this? I shall give you five helps for this,
But then the great Question will be, How shall I do this? I shall give you five helps for this,
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First, If you would sleep an happy sleep at death, then you must labour to sleep in lesus Christ;
First, If you would sleep an happy sleep At death, then you must labour to sleep in Jesus christ;
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It is said, 1 Cor. 15.18. Then they also which are fallen asleep in Christ.
It is said, 1 Cor. 15.18. Then they also which Are fallen asleep in christ.
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And 1 Thes. 4 14. If we beleive that Iesus died and rose again, even so them also which sleep in Iesus, will God bring with him.
And 1 Thebes 4 14. If we believe that Iesus died and rose again, even so them also which sleep in Iesus, will God bring with him.
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What is it to sleep in Jesus? To sleep in Jesus, is to die in the faith of Jesus Christ.
What is it to sleep in jesus? To sleep in jesus, is to die in the faith of jesus christ.
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2. To sleep in Jesus, is to die with an interest in Jesus Christ, to die as a member of Christ united to him, as our head.
2. To sleep in jesus, is to die with an Interest in jesus christ, to die as a member of christ united to him, as our head.
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For you must know, that the dust of a Saint is part of that man who is a member of Jesus Christ,
For you must know, that the dust of a Saint is part of that man who is a member of jesus christ,
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and every believer when he sleeps in the dust, he sleeps in Jesus Christ, that is, he lies in the grave,
and every believer when he sleeps in the dust, he sleeps in jesus christ, that is, he lies in the grave,
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and his dust is part of Christ mystical, and Christ as an head will raise it up,
and his dust is part of christ mystical, and christ as an head will raise it up,
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and cannot bee compleat without it.
and cannot be complete without it.
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Now then, if ever you would sleep an happy sleep, labour to get a real interest in Christ, labour to live in Christ while you live.
Now then, if ever you would sleep an happy sleep, labour to get a real Interest in christ, labour to live in christ while you live.
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And then, when you fall asleep, you shall be sure to sleep in Jesus.
And then, when you fallen asleep, you shall be sure to sleep in jesus.
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There are many would have Christ to receive their souls at death, and that say with dying Stephen, Lord Iesus receive my spirit:
There Are many would have christ to receive their Souls At death, and that say with dying Stephen, Lord Iesus receive my Spirit:
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But if ever you would have Christ to receive your souls when you die, you must be sure to receive him into your souls whilst you live;
But if ever you would have christ to receive your Souls when you die, you must be sure to receive him into your Souls while you live;
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if ever you would have him to receive you into Heaven, you must receive him into your hearts.
if ever you would have him to receive you into Heaven, you must receive him into your hearts.
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No man makes a will, but he saith, Imprimis, I bequeath my soul unto Jesus Christ my Redeemer.
No man makes a will, but he Says, Imprimis, I Bequeath my soul unto jesus christ my Redeemer.
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But how dost thou know that Jesus Christ will accept of this Legacy? If thy soul hath not Christs Image upon it,
But how dost thou know that jesus christ will accept of this Legacy? If thy soul hath not Christ Image upon it,
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if it be not regenerated and renewed. Jesus Christ will never own it; Thou maist bequeath it unto Christ, but the Devil will claim it;
if it be not regenerated and renewed. jesus christ will never own it; Thou Mayest Bequeath it unto christ, but the devil will claim it;
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if thy soul hath the Devils image upon it, if it be a swinish, polluted, unbeleiving, unregenerate soul thou maist bestow it upon God,
if thy soul hath the Devils image upon it, if it be a swinish, polluted, unbelieving, unregenerate soul thou Mayest bestow it upon God,
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but the Devil will recover it out of Gods hands, pardon this expression, it is not mine,
but the devil will recover it out of God's hands, pardon this expression, it is not mine,
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but St Austins. Beloved, if ever you would reign with Christ when you die, he must reign in you whilst you live:
but Saint Austins. beloved, if ever you would Reign with christ when you die, he must Reign in you while you live:
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and if ever you would sleep an happy sleep, you must live in Jesus that you may sleep in Jesus. Secondly.
and if ever you would sleep an happy sleep, you must live in jesus that you may sleep in jesus. Secondly.
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In the second place, If ever you would sleep an happy sleep at death, then you must take heed of overcharging your selves with worldly cares.
In the second place, If ever you would sleep an happy sleep At death, then you must take heed of overcharging your selves with worldly Cares.
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A man that is full of cares cannot sleep, therefore when men would sleep, they lay (as the Proverb is) all their cares under their pillow, they labour to shut all cares out of their minde:
A man that is full of Cares cannot sleep, Therefore when men would sleep, they lay (as the Proverb is) all their Cares under their pillow, they labour to shut all Cares out of their mind:
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O take heed that you do not murder your souls by the cares of the world;
Oh take heed that you do not murder your Souls by the Cares of the world;
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Beloved, a man that eats out his heart with worldly cares, will never sleep an happy sleep, the cares of the world will choak all the good seed of the Word of God;
beloved, a man that eats out his heart with worldly Cares, will never sleep an happy sleep, the Cares of the world will choke all the good seed of the Word of God;
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and therefore, as men when they sleep lay aside all worldly thoughts;
and Therefore, as men when they sleep lay aside all worldly thoughts;
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so if ever you would sleep an happy sleep, take heed of overmuch carking and careing for the things of this world;
so if ever you would sleep an happy sleep, take heed of overmuch carking and caring for the things of this world;
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and remember what you have heard this day, and that will regulate and moderate all cares, Naked you came into the world,
and Remember what you have herd this day, and that will regulate and moderate all Cares, Naked you Come into the world,
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and naked you must goe out of the world; and naked you must go out of the world;
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Why should we take care for that wee know not who shall enjoy after us?
Why should we take care for that we know not who shall enjoy After us?
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Thirdly, If ever you would sleep an happy sleep when you die, you must take heed of sucking too much of the pleasures of this life:
Thirdly, If ever you would sleep an happy sleep when you die, you must take heed of sucking too much of the pleasures of this life:
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A man that eats a full supper will sleep very disquietly, therefore they that would sleep quietly, use to eat but light suppers;
A man that eats a full supper will sleep very disquietly, Therefore they that would sleep quietly, use to eat but Light suppers;
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for when a mans stomack is over-charged, it takes away his sweet sleep from him.
for when a men stomach is overcharged, it Takes away his sweet sleep from him.
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So if ever you would sleep a happy sleep when you come to die, O take heed of sucking too much of the plesures of this Life;
So if ever you would sleep a happy sleep when you come to die, Oh take heed of sucking too much of the pleasures of this Life;
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take heed of eating too large a meal of worldly delights, and of creature comforts; these worldly pleasures will make the sleep of death unquiet unto you.
take heed of eating too large a meal of worldly delights, and of creature comforts; these worldly pleasures will make the sleep of death unquiet unto you.
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Oh let not Dalilah's lap deprive you of Abraham's bosom!
O let not Dalilah's lap deprive you of Abraham's bosom!
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remember that David by Bathsheba's embraces, lost the embraces of God, I mean the sence of the embraces of God, the joy and comfort of them.
Remember that David by Bathsheba's embraces, lost the embraces of God, I mean the sense of the embraces of God, the joy and Comfort of them.
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Fourthly, if ever you would sleep a happy sleep in death, then labor to work hard for Heaven while you live.
Fourthly, if ever you would sleep a happy sleep in death, then labour to work hard for Heaven while you live.
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O how delightful is sleep to a weary man!
O how delightful is sleep to a weary man!
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when a man hath taken paines all the day, as the Traveller that hath travelled all the day,
when a man hath taken pains all the day, as the Traveller that hath traveled all the day,
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or the Ploughman that hath been at work all the day, how quietly, how soundly doth he sleep in the night!
or the Ploughman that hath been At work all the day, how quietly, how soundly does he sleep in the night!
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O beloved, if if ever you would sleep a happy sleep at death, then labor to work out your Salvation with fear and trembling,
O Beloved, if if ever you would sleep a happy sleep At death, then labour to work out your Salvation with Fear and trembling,
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and give all diligence to make your Calling and Election sure:
and give all diligence to make your Calling and Election sure:
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the more you labor for Heaven, the better, the sweeter will your sleep be when you come to die.
the more you labour for Heaven, the better, the Sweeten will your sleep be when you come to die.
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And remember this, that as much sleeping in the day time, wil hinder a mans sleep at night,
And Remember this, that as much sleeping in the day time, will hinder a men sleep At night,
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so you that idle away the time of your providing for Heaven in this your day, you that sleep away the minute upon which Eternity doth depend, oh you will have a sad sleep when Death seizeth upon you.
so you that idle away the time of your providing for Heaven in this your day, you that sleep away the minute upon which Eternity does depend, o you will have a sad sleep when Death seizes upon you.
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Take heed therfore of sleeping while you live, that so your sleep in the night of death may be comfortable unto you.
Take heed Therefore of sleeping while you live, that so your sleep in the night of death may be comfortable unto you.
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Fiftly and lastly, if ever you would sleep a happie sleep when you die, then take heed of the sleep of sin.
Fifty and lastly, if ever you would sleep a happy sleep when you die, then take heed of the sleep of since.
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Sin in Scripture is compared to a sleep, awake thou that sleepest, that is, thou that sinnest.
since in Scripture is compared to a sleep, awake thou that Sleepest, that is, thou that Sinnest.
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Sinne is such a sleep as brings the sleep of death; sin brings the first death, and sin brings the second death:
Sin is such a sleep as brings the sleep of death; since brings the First death, and since brings the second death:
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all miseries whatsoever are the daughters of sin. If you would sleep a happy sleep, and have a happie awakening, at the Resurrection,
all misery's whatsoever Are the daughters of since. If you would sleep a happy sleep, and have a happy awakening, At the Resurrection,
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then take heed of the sleep of sin.
then take heed of the sleep of since.
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Awake thou that sleepest, arise from the dead, and Iesus Christ shall give thee life, Ephes. 5.14.Awake thou that Sleepest, arise from the dead, and Iesus christ shall give thee life, Ephesians 5.14.
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So Rom. 13.11, 12, 13. with which I will conclude, and I pray you mark it well,
So Rom. 13.11, 12, 13. with which I will conclude, and I pray you mark it well,
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for it was a Text that converted Saint Augustin, Knowing the time, Beloved, that now it is high time to awake out of sleep,
for it was a Text that converted Saint Augustin, Knowing the time, beloved, that now it is high time to awake out of sleep,
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for now is our salvation nearer then when we believed:
for now is our salvation nearer then when we believed:
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The night is far spent, the day is at hand, let us therefore cast off the works of darknesse,
The night is Far spent, the day is At hand, let us Therefore cast off the works of darkness,
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and let us put on the armour of light;
and let us put on the armour of Light;
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Let us walk honestly as in the day, not in rioting and drunkenness, not in chambering and wantonnesse, not in strife and envying;
Let us walk honestly as in the day, not in rioting and Drunkenness, not in chambering and wantonness, not in strife and envying;
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but put you on the Lord Iesus Christ, and make no provision for the flesh, to fulfill the lusts thereof. FINIS.but put you on the Lord Iesus christ, and make no provision for the Flesh, to fulfil the Lustiest thereof. FINIS.
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