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THE SAINTS IEWELL, shevving hovv to apply the promise.
THE SAINTS JEWEL, showing how to apply the promise.
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Having these promises, dearely beloved, let us cleanse our selves from all filthines of the flesh and spirit, perfecting holines in the feare of God. 2 Cor 7, 1.
Having these promises, dearly Beloved, let us cleanse our selves from all filthiness of the Flesh and Spirit, perfecting holiness in the Fear of God. 2 Cor 7, 1.
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THe Apostle Paul in the former chapter exhorteth the Corinthians to beware of unequall yoking themselves with unbeleevers,
THe Apostle Paul in the former chapter exhorteth the Corinthians to beware of unequal yoking themselves with unbelievers,
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and hee gives a double argument for it, one from the unequalnes of it, the other from the promises, as in my text, Having these promises.
and he gives a double argument for it, one from the unequalness of it, the other from the promises, as in my text, Having these promises.
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In these words are three parts. First a loving appellation in these words, Having these promises, dearely beloved.
In these words Are three parts. First a loving appellation in these words, Having these promises, dearly Beloved.
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A gracious exhortation, let us cleanse our selves from all filthinesse of flesh and spirit, perfecting holinesse in the feare of God.
A gracious exhortation, let us cleanse our selves from all filthiness of Flesh and Spirit, perfecting holiness in the Fear of God.
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An argument for instigation, or motive that hee useth to presse his exhortation, which is from the nature of the promise.
an argument for instigation, or motive that he uses to press his exhortation, which is from the nature of the promise.
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That which is in the last part of the division, is first in order of the words,
That which is in the last part of the division, is First in order of the words,
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and therefore we will looke upon the words, as they ly in order: and so from the last part and first words I shall handle this doctrine.
and Therefore we will look upon the words, as they lie in order: and so from the last part and First words I shall handle this Doctrine.
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That God made many promises unto his people.
That God made many promises unto his people.
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I am come to you this day not to set out unto you the excellency of wit or learning, or the creature:
I am come to you this day not to Set out unto you the excellency of wit or learning, or the creature:
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but the excellency of a naked promise, according to that. 2 Pet 1, 4. Whereby are given unto us exceeding great and and pre•ious promises.
but the excellency of a naked promise, according to that. 2 Pet 1, 4. Whereby Are given unto us exceeding great and and pre•ious promises.
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Now all the promises of God unto his people, are such as concerne the body, or the body and the soule:
Now all the promises of God unto his people, Are such as concern the body, or the body and the soul:
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those that concerne the body are with this limitation, that is, so farre as concernes Gods glory,
those that concern the body Are with this limitation, that is, so Far as concerns God's glory,
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and the good of our soules: but for the body and soule, consider that place.
and the good of our Souls: but for the body and soul, Consider that place.
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For the Lord is a sunne and Shield, the Lord will give grace and glory, and no good will he withhold from them that live uprightly. For the Lord is a sun and Shield, the Lord will give grace and glory, and no good will he withhold from them that live uprightly.
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I Come to the reasons why God hath thus made many promises unto his people, and they are three.
I Come to the Reasons why God hath thus made many promises unto his people, and they Are three.
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The first reason is this, that his people might have a fit object for their faith to lay hold upon,
The First reason is this, that his people might have a fit Object for their faith to lay hold upon,
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for if you looke upon all the creatures in the world, you shall finde in all of them jointly,
for if you look upon all the creatures in the world, you shall find in all of them jointly,
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or any of them apart, a fit object for faith to worke upon, or be satisfied in:
or any of them apart, a fit Object for faith to work upon, or be satisfied in:
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it is with faith as with a poore woman that hath a child, and hath nothing in the world to give it, shee takes the child at her back and goeth from doore to doore,
it is with faith as with a poor woman that hath a child, and hath nothing in the world to give it, she Takes the child At her back and Goes from door to door,
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and what shee getteth shee giveth to the child, so faith takes the soule, and carrieth it to promise after promise,
and what she gets she gives to the child, so faith Takes the soul, and Carrieth it to promise After promise,
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and what ever she findes there she gives it to the soule.
and what ever she finds there she gives it to the soul.
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The second reason, why God hath made many promises unto his people is, that they may have a ground of comfort:
The second reason, why God hath made many promises unto his people is, that they may have a ground of Comfort:
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for as it is the object of their faith, so it is the ground of their comfort:
for as it is the Object of their faith, so it is the ground of their Comfort:
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for all other things of this world cannot profite or comfort the beleeving soule;
for all other things of this world cannot profit or Comfort the believing soul;
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as suppose we should go to friends for comfort, it may be they want comfort for themselves,
as suppose we should go to Friends for Comfort, it may be they want Comfort for themselves,
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and so are unfit to comfort us, or it may be they will not comfort us,
and so Are unfit to Comfort us, or it may be they will not Comfort us,
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or it may be they are a great way off, and so cannot doe it:
or it may be they Are a great Way off, and so cannot do it:
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or perhaps though able and sometimes willing, yet they are mutable in their comforts, so as though at one time they are willing and doe comfort us,
or perhaps though able and sometime willing, yet they Are mutable in their comforts, so as though At one time they Are willing and do Comfort us,
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yet another time they faile us:
yet Another time they fail us:
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but Christ, to whom the soule is led by the promise, not onely hath comfort and is able to comfort us,
but christ, to whom the soul is led by the promise, not only hath Comfort and is able to Comfort us,
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but he is willing also to give comfort to us, who knoweth our wants, and is neere to all that call upon him in trueth, and also he is immutable in his comforts.
but he is willing also to give Comfort to us, who Knoweth our Wants, and is near to all that call upon him in truth, and also he is immutable in his comforts.
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And were the creature a sufficient ground of comfort to Gods people, then to want the creature were a sufficient ground of misery to them:
And were the creature a sufficient ground of Comfort to God's people, then to want the creature were a sufficient ground of misery to them:
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but a man may want health, wealth, liberty, and the like, and yet through and in Christ, his soule may have satisfying comfort:
but a man may want health, wealth, liberty, and the like, and yet through and in christ, his soul may have satisfying Comfort:
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but if he want Christ, though he hath a fulnesse of the creature, hee is most miserable and without all satisfying comfort;
but if he want christ, though he hath a fullness of the creature, he is most miserable and without all satisfying Comfort;
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the promise onely is able to afford comfort to the soule in health, in sicknes, in life, and in death.
the promise only is able to afford Comfort to the soul in health, in sickness, in life, and in death.
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The third reason, why God hath made many promises unto his people is, that they may become mutuall comforters one of another, by having somewhat by experience from a promise, wherewith they may be enabled to comfort others,
The third reason, why God hath made many promises unto his people is, that they may become mutual Comforters one of Another, by having somewhat by experience from a promise, wherewith they may be enabled to Comfort Others,
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so that you may see the promise is not given, to comfort our selves with onely, but also one another. Now for use.
so that you may see the promise is not given, to Comfort our selves with only, but also one Another. Now for use.
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Is it so that God hath made many promises unto his people, let us try our selves,
Is it so that God hath made many promises unto his people, let us try our selves,
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whether we have any right to the promises, or no, I will name but one note that you may the better remember it,
whither we have any right to the promises, or no, I will name but one note that you may the better Remember it,
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and it is a true one, for you shall find it in Scripture.
and it is a true one, for you shall find it in Scripture.
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But the Scripture hath concluded all under sinne, that the promise by faith in Iesus Christ might be given to them that beleeve. So that you may see it is to them, But the Scripture hath concluded all under sin, that the promise by faith in Iesus christ might be given to them that believe. So that you may see it is to them,
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and to them onely that beleeve:
and to them only that believe:
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he that can exercise faith in the promise, hath right to the promise, For ye walke by faith, and not by sight.
he that can exercise faith in the promise, hath right to the promise, For you walk by faith, and not by sighed.
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If Christians be in afflictions and see that it doeth them good, then it is easie to beleeve that promise which God hath made, All things shall worke together for the good of them that love God. If Christians be in afflictions and see that it doth them good, then it is easy to believe that promise which God hath made, All things shall work together for the good of them that love God.
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But to beleeve this promise, when wee cannot see any good come of affliction, that is to beleeve by faith and not by sight:
But to believe this promise, when we cannot see any good come of affliction, that is to believe by faith and not by sighed:
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but when we can see no good come by affliction, but finde our selves more dead and dull,
but when we can see no good come by affliction, but find our selves more dead and dull,
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and also God to frowne upon us, and yet wee trust in God, and beleeve the promise,
and also God to frown upon us, and yet we trust in God, and believe the promise,
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and stay our soules upon Gods word;
and stay our Souls upon God's word;
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this is to live by faith, as we are commanded, Who is among you that feareth the Lord, that obeyeth the voyce of his servant, that walketh in darkenes and hath no light, let him trust in the name of the Lord, and stay upon his God.
this is to live by faith, as we Are commanded, Who is among you that fears the Lord, that Obeyeth the voice of his servant, that walks in darkness and hath no Light, let him trust in the name of the Lord, and stay upon his God.
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Faith maketh things absent to be present, and maketh the promise good to us, though things seeme to thwart the promise never so much.
Faith makes things absent to be present, and makes the promise good to us, though things seem to thwart the promise never so much.
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Now faith is the substance of things hoped for, and the evidence of things not seene, with the eye of sence. Now faith is the substance of things hoped for, and the evidence of things not seen, with the eye of sense.
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As Abraham beleeved against hope, that he should haue a child, according as God had promised:
As Abraham believed against hope, that he should have a child, according as God had promised:
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so must we trust God upon a naked promise, that if health should be gone,
so must we trust God upon a naked promise, that if health should be gone,
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or wealth, liberty, strength friends, yea life it selfe almost gone, and God seemes to be gone,
or wealth, liberty, strength Friends, yea life it self almost gone, and God seems to be gone,
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and hell to be threatned, yet still to trust in God, and beleeve, this is to live by faith,
and hell to be threatened, yet still to trust in God, and believe, this is to live by faith,
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and comfort is in the promise for all such, but I speake now to Gods people.
and Comfort is in the promise for all such, but I speak now to God's people.
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The second use of this doctrine is, That seeing God hath made many promises unto his people, it is a ground of comfort unto them all, that though they goe up and downe sad,
The second use of this Doctrine is, That seeing God hath made many promises unto his people, it is a ground of Comfort unto them all, that though they go up and down sad,
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as if they were the worst people in the world, yet have they the onely cause to reioyce,
as if they were the worst people in the world, yet have they the only cause to rejoice,
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and they onely in all the world ▪ for heere is comfort against all their sins, God hath promised to doe them away.
and they only in all the world ▪ for Here is Comfort against all their Sins, God hath promised to do them away.
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I am he that blotteth out thy sinnes, for mine owne names sake, comfort thy selfe, Christ is thine.
I am he that blots out thy Sins, for mine own names sake, Comfort thy self, christ is thine.
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I am my beloveds, and my beloved is mine, if therefore there be enough in Christs merits hold up thy head and take comfort to thy selfe.I am my beloveds, and my Beloved is mine, if Therefore there be enough in Christ merits hold up thy head and take Comfort to thy self.
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Oh but saith the poore soule, I finde sin prevaile, and how can I then be comforted?
O but Says the poor soul, I find since prevail, and how can I then be comforted?
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I answere, looke into that place of Scripture.
I answer, look into that place of Scripture.
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I will subdue your iniquities, and cast your sinnes into the midst of the sea, and in the 20 verse you may see the oath of God, I will subdue your iniquities, and cast your Sins into the midst of the sea, and in the 20 verse you may see the oath of God,
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for the trueth and mercy of the promise was gone foorth before. But saith the soule, the Devill will be busie with mee where ever I goe,
for the truth and mercy of the promise was gone forth before. But Says the soul, the devil will be busy with me where ever I go,
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and how can I be chearefull? I answere, God hath said it, I will tread downe Sathan under your feet shortly.
and how can I be cheerful? I answer, God hath said it, I will tread down Sathan under your feet shortly.
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Comfort thy selfe in this though Sathan may trouble thee for a time, yet thou shalt have him under thy feet shortly.
Comfort thy self in this though Sathan may trouble thee for a time, yet thou shalt have him under thy feet shortly.
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Oh but againe saith the soule, I shall meet with abundance of opposition in the world,
O but again Says the soul, I shall meet with abundance of opposition in the world,
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and I am not able to make my party good, and how can I then reioyce?
and I am not able to make my party good, and how can I then rejoice?
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I answere, flee thou to the promise against that also, as where it is said, Though hand joyne in hand, &c. Though men joyne themselves together,
I answer, flee thou to the promise against that also, as where it is said, Though hand join in hand, etc. Though men join themselves together,
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and strike hands, even with the devill against Gods children, yet shall they not overcome them.
and strike hands, even with the Devil against God's children, yet shall they not overcome them.
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But alas saith a poore soule, I am in present want of outward comfort, and how should I be comfortable in such a condition.
But alas Says a poor soul, I am in present want of outward Comfort, and how should I be comfortable in such a condition.
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I answere, It may be God dealeth with thee in this, as a mother with her children, who takes away the victuals from the children for a while,
I answer, It may be God deals with thee in this, as a mother with her children, who Takes away the victuals from the children for a while,
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and puts it into the cubbord, but afterward she giveth it them againe.
and puts it into the cupboard, but afterwards she gives it them again.
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So sometimes God taketh away these outward things, and locketh them up for a while in the cubbord, which is in the promise,
So sometime God Takes away these outward things, and locketh them up for a while in the cupboard, which is in the promise,
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and when he seeth it best for us, he giveth it to us againe:
and when he sees it best for us, he gives it to us again:
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and thus hee did with Iob, He tooke away all his outward comforts, and left him so poore,
and thus he did with Job, He took away all his outward comforts, and left him so poor,
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as it is a proverb at this day (As poore as Iob:) but after a while, God did not onely restore unto him his former comforts, but gave him double:
as it is a proverb At this day (As poor as Job:) but After a while, God did not only restore unto him his former comforts, but gave him double:
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And this was written for thy comfort, and the strength of thy patience: comfort thy selfe therefore, happines is above the creature.
And this was written for thy Comfort, and the strength of thy patience: Comfort thy self Therefore, happiness is above the creature.
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But I shall meet with many mocks and reproaches in the world. Answ. Let us comfort our selves against this with Gods promises:
But I shall meet with many mocks and Reproaches in the world. Answer Let us Comfort our selves against this with God's promises:
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let us doe as the coveteous man in the Poet, who being mocked as he went in the streets, went home and looked into his closset,
let us do as the covetous man in the Poet, who being mocked as he went in the streets, went home and looked into his closet,
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and there seeing his bags of gold, rejoyced in his wealth, and scorned all their reproaches,
and there seeing his bags of gold, rejoiced in his wealth, and scorned all their Reproaches,
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so when we are mocked and scorned of men of the world, let us looke into the Bible,
so when we Are mocked and scorned of men of the world, let us look into the bible,
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and we shall finde bags of promises, true treasure, and therein let us rejoyce.
and we shall find bags of promises, true treasure, and therein let us rejoice.
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But it may be the poore soule will say, alas I cannot goe to God by prayer to fetch comfort,
But it may be the poor soul will say, alas I cannot go to God by prayer to fetch Comfort,
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or if I doe pray, it is with so much coldnes and deadnes, as I cannot beleeve I shall obtaine any thing.
or if I do pray, it is with so much coldness and deadness, as I cannot believe I shall obtain any thing.
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I answere though it be so, yet beleeve and thou shalt have thy desire, though it may be thou canst but chatter,
I answer though it be so, yet believe and thou shalt have thy desire, though it may be thou Canst but chatter,
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and though others hearing thee, regard it not, yet God will say let me heare thee,
and though Others hearing thee, regard it not, yet God will say let me hear thee,
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and as a father loves to heare his child prattle, though others regard it not, so God loveth to heare his children pray.
and as a father loves to hear his child prattle, though Others regard it not, so God loves to hear his children pray.
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But oh, I am afraid of death, and that taketh away all my ioy and comfort.
But o, I am afraid of death, and that Takes away all my joy and Comfort.
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I answere, thou mayest comfort thy selfe against that, yea and make death it selfe a ground of comfort and ioy to thy selfe.
I answer, thou Mayest Comfort thy self against that, yea and make death it self a ground of Comfort and joy to thy self.
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If a child be at bord from his fathers house, though he be at play with his fellowes,
If a child be At board from his Father's house, though he be At play with his Fellows,
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yet if he see horse and man come to fetch him he is glad, and leaves his play and companions to goe home to his father willingly:
yet if he see horse and man come to fetch him he is glad, and leaves his play and Sodales to go home to his father willingly:
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so here wee are at bord in the world, and we are at play, as it were among the creatures,
so Here we Are At board in the world, and we Are At play, as it were among the creatures,
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but when death comes, which is as horse & man we should be willing to goe to our fathers house, which is best of all.
but when death comes, which is as horse & man we should be willing to go to our Father's house, which is best of all.
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But I am afraid if suffring times should come, I should never be able to stand out.
But I am afraid if suffering times should come, I should never be able to stand out.
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If God call thee to sufferings, he will give thee grace sutable to thy condition, he will not suffer us to be tempted above that we are able, but will with the temptation also make a way to escape, that we may be able to beare it.
If God call thee to sufferings, he will give thee grace suitable to thy condition, he will not suffer us to be tempted above that we Are able, but will with the temptation also make a Way to escape, that we may be able to bear it.
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But alas, I am afraid I shall fall away from God, and that continuall feare thereof, doth take away all my comfort.
But alas, I am afraid I shall fallen away from God, and that continual Fear thereof, does take away all my Comfort.
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Answere, None can plucke thee out of Christs hands, neither sin nor devill;
Answer, None can pluck thee out of Christ hands, neither since nor Devil;
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shee were a cruell mother that would cast her child into the fire, Christ must doe so,
she were a cruel mother that would cast her child into the fire, christ must do so,
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if thou shouldest go to hell;
if thou Shouldst go to hell;
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yea more, if that should be so, hee should rend a member from himselfe, for he is thy head,
yea more, if that should be so, he should rend a member from himself, for he is thy head,
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and thou art one of his members: therefore for thy comfort know this cannot be;
and thou art one of his members: Therefore for thy Comfort know this cannot be;
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the Lord saith, I will make an everlasting covenant with them, that I wil not turne away from them to do them good.
the Lord Says, I will make an everlasting Covenant with them, that I will not turn away from them to do them good.
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But you may say perhaps I shall turn from him, see therefore what followeth in the same verse, I will put my feare in their hearts,
But you may say perhaps I shall turn from him, see Therefore what follows in the same verse, I will put my Fear in their hearts,
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and they shall not depart from me. and they shall not depart from me.
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This is good newes, it may bee the poore creature will say, if I had right to the promise,
This is good news, it may be the poor creature will say, if I had right to the promise,
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but alas I cannot beleeve, and take a naked promise: Answ. Doest thou desire to beleeve, and to have Christ, and canst thou say thus,
but alas I cannot believe, and take a naked promise: Answer Dost thou desire to believe, and to have christ, and Canst thou say thus,
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If it were possible heaven and Christ could be separated, I would rather have Christ without heaven,
If it were possible heaven and christ could be separated, I would rather have christ without heaven,
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then heaven without Christ, then comfort thy selfe, for God hath promised, I will give to him that thirsteth of the water of life freely.
then heaven without christ, then Comfort thy self, for God hath promised, I will give to him that Thirsteth of the water of life freely.
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But this is a hard matter, & I cannot say, I truly desire Christ on such terms as I should
But this is a hard matter, & I cannot say, I truly desire christ on such terms as I should
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But is it a griefe to thy heart that thou canst not deny thy selfe,
But is it a grief to thy heart that thou Canst not deny thy self,
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and happines, rather then be separated from Christ, and to close with Christ, even upon any termes:
and happiness, rather then be separated from christ, and to close with christ, even upon any terms:
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it is thy burthen, because thou canst not desire to beleeve as thou shouldest.
it is thy burden, Because thou Canst not desire to believe as thou Shouldst.
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Then comfort thy selfe, God will accept the will for the the deed in this case.
Then Comfort thy self, God will accept the will for the the deed in this case.
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But the soule objecteth and saith, alas I am so farre from being grieved as I ought, that I rather find a hard heart that will not grieve and mourne for sin, I cannot finde breakings of heart for it.
But the soul Objecteth and Says, alas I am so Far from being grieved as I ought, that I rather find a hard heart that will not grieve and mourn for since, I cannot find breakings of heart for it.
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For thy comfort, I will come one step lower to thee, hast thou any will to it, Marke this place,
For thy Comfort, I will come one step lower to thee, hast thou any will to it, Mark this place,
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if any place in the whole Scripture be for thee, here it is in the last words of this verse.
if any place in the Whole Scripture be for thee, Here it is in the last words of this verse.
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And who soever will, let him take of the water of life freely. But it may be the wicked will say, I will have Christ: And who soever will, let him take of the water of life freely. But it may be the wicked will say, I will have christ:
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but stay, not every one that saith so shall have Christ, but art thou willing to part with thy sinnes,
but stay, not every one that Says so shall have christ, but art thou willing to part with thy Sins,
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and it may be to part with health, wealth, liberty, friends, yea and your owne life also, what say you? Are you willing upon these termes?
and it may be to part with health, wealth, liberty, Friends, yea and your own life also, what say you? are you willing upon these terms?
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But the poore soule saith againe, I feare I shall never doe this, but art thou willing that Christ should make thee willing,
But the poor soul Says again, I Fear I shall never do this, but art thou willing that christ should make thee willing,
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and pitch thee upon a promise, and should hold thee there? If thou canst finde these things.
and pitch thee upon a promise, and should hold thee there? If thou Canst find these things.
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then comfort thy selfe, for thou hast right unto Gods promises.
then Comfort thy self, for thou hast right unto God's promises.
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The third use is, Seeing God hath made many promises unto his people, this is terrour to the wicked.
The third use is, Seeing God hath made many promises unto his people, this is terror to the wicked.
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Here are many in this congregation, to whom I have not spoken one word in the last use of comfort:
Here Are many in this congregation, to whom I have not spoken one word in the last use of Comfort:
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now God sends other newes to you, therefore put it not off from you, if I prove not what I say by Scripture, beleeve me not what I have said for the comfort of Gods people, I must say the contrary unto you.
now God sends other news to you, Therefore put it not off from you, if I prove not what I say by Scripture, believe me not what I have said for the Comfort of God's people, I must say the contrary unto you.
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First, as Gods children have their names written in Gods booke, and you have your names written also,
First, as God's children have their names written in God's book, and you have your names written also,
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but it is in the blacke booke of Gods wrath,
but it is in the black book of God's wrath,
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Secondly, as Gods children have a marke set on their foreheads, so there is a marke set on you,
Secondly, as God's children have a mark Set on their foreheads, so there is a mark Set on you,
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but it is a woefull one, for though I iudge you not, yet I am perperswaded the devill hath set his blacke marke, with a brand from hell one some of you:
but it is a woeful one, for though I judge you not, yet I am perperswaded the Devil hath Set his black mark, with a brand from hell one Some of you:
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yea a man may gather from your very faces almost, what some of you are, but the day of judgement will fully discover you all.
yea a man may gather from your very faces almost, what Some of you Are, but the day of judgement will Fully discover you all.
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But in the meane time, know this whosoever you are that are under your naturall condition, you are under Gods curse,
But in the mean time, know this whosoever you Are that Are under your natural condition, you Are under God's curse,
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as it is, If any shall heare the words of this curse, and blesse himselfe in his heart saying, I shall have peace though I walke in the immagination of my heart, &c Then the Lord will not spare him,
as it is, If any shall hear the words of this curse, and bless himself in his heart saying, I shall have peace though I walk in the imagination of my heart, etc. Then the Lord will not spare him,
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but the anger of the Lord and his jealousie shall smoake against that man, and all the curses of this booke shall be upon him,
but the anger of the Lord and his jealousy shall smoke against that man, and all the curses of this book shall be upon him,
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and the Lord shall blot out his name from under heaven, &c. Also, I will heape up mischiefe upon you,
and the Lord shall blot out his name from under heaven, etc. Also, I will heap up mischief upon you,
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and I will send mine arrowes upon you. Oh what a heavy thing is this, I pray you consider it sadly; and I will send mine arrows upon you. O what a heavy thing is this, I pray you Consider it sadly;
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not to have right to Gods promises, is the condition of a man that is cursed,
not to have right to God's promises, is the condition of a man that is cursed,
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and miserable in his life, at his death, and after his death, You rich gentlemen and gentlewomen, give me leave to speake to you, I pray you consider thus much,
and miserable in his life, At his death, and After his death, You rich gentlemen and gentlewomen, give me leave to speak to you, I pray you Consider thus much,
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if you have not right to Gods promises, the curse of God is stamped upon every crosse and peny,
if you have not right to God's promises, the curse of God is stamped upon every cross and penny,
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and upon every thing you have, See but this place, I have cursed your blessings, saith the Lord, as if he should have said,
and upon every thing you have, See but this place, I have cursed your blessings, Says the Lord, as if he should have said,
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though I have given you plenty of corne, and money, and other things, yet they are to you but as curses,
though I have given you plenty of corn, and money, and other things, yet they Are to you but as curses,
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and is not this a very sad thing:
and is not this a very sad thing:
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give mee leave to deale plainely, it is as if a man had but two pence in all the world,
give me leave to deal plainly, it is as if a man had but two pence in all the world,
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and he should goe and buy a halter with it, to hang himselfe, yea further, all that thou hast in this conditon, is but as if thou shouldest twist a cord together to hang thy soule in hell.
and he should go and buy a halter with it, to hang himself, yea further, all that thou hast in this condition, is but as if thou Shouldst twist a cord together to hang thy soul in hell.
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And to you of the poorer sort, that have not a right to the promise, you are in a miserable condition,
And to you of the Poorer sort, that have not a right to the promise, you Are in a miserable condition,
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for you are both miserable here and hereafter also.
for you Are both miserable Here and hereafter also.
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Israel hath not returned to him that smote them, neither doe they seeke unto the Lord, Israel hath not returned to him that smote them, neither do they seek unto the Lord,
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therefore the Lord will cut off from them both head and taile, branch and rush in one day. Therefore the Lord will Cut off from them both head and tail, branch and rush in one day.
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Againe whatsoever you doe in your calling is accursed unto you, yea your praying, reading, hearing, fasting and mourning, all is sin,
Again whatsoever you do in your calling is accursed unto you, yea your praying, reading, hearing, fasting and mourning, all is since,
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for The sacrifice of the wicked is an abomination unto the Lord.
for The sacrifice of the wicked is an abomination unto the Lord.
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But if it be so, may these wicked men say, that our best duties are sin,
But if it be so, may these wicked men say, that our best duties Are since,
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why should we performe any duties, either praying, hearing or the like?
why should we perform any duties, either praying, hearing or the like?
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In answere to this, know for certaine whiles thou art in this condition, thou art in a bad condition,
In answer to this, know for certain while thou art in this condition, thou art in a bad condition,
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for every thing you doe is sin. Vnto the pure all things are pure:
for every thing you do is since. Unto the pure all things Are pure:
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but unto them that are defiled, and unbeleeving, nothing is pure, but even their mindes and consciences are defiled, So that to you, to performe duty it is sin, but unto them that Are defiled, and unbelieving, nothing is pure, but even their minds and Consciences Are defiled, So that to you, to perform duty it is since,
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or not to performe duty is sin: but yet omit not duty, for though in performing duty thou sinnest:
or not to perform duty is since: but yet omit not duty, for though in performing duty thou Sinnest:
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yet not to performe duty, is a double sin. To performe duty, whiles thou art in thy naturall condition is sin for the manner,
yet not to perform duty, is a double since. To perform duty, while thou art in thy natural condition is since for the manner,
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because though thou mayest doe the duty for substance, as pray, heare, conferre, or the like,
Because though thou Mayest do the duty for substance, as pray, hear, confer, or the like,
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yet because thou doest want a principle of grace, nothing is done aright, and so wanteth acceptance:
yet Because thou dost want a principle of grace, nothing is done aright, and so Wants acceptance:
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but to neglect duty is a sinne, in regard of matter and manner;
but to neglect duty is a sin, in regard of matter and manner;
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also, for as it is sinfulnesse it selfe not to doe the duty, so it is sin to have the heart not rightly disposed for the manner of performance:
also, for as it is sinfulness it self not to do the duty, so it is since to have the heart not rightly disposed for the manner of performance:
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it is with you, as it was with the leapers, they said among themselves thus, Why sit wee here till we die? If wee say we will enter into the city,
it is with you, as it was with the leapers, they said among themselves thus, Why fit we Here till we die? If we say we will enter into the City,
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then the famine is in the city and we shall die there, and if we sit still here, we die also:
then the famine is in the City and we shall die there, and if we fit still Here, we die also:
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Now therefore let us come and fall unto the host of the Syrians, if they save us alive, we shall live,
Now Therefore let us come and fallen unto the host of the Syrians, if they save us alive, we shall live,
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and if they kill us we shall but die. and if they kill us we shall but die.
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So say thou with thy selfe, If I doe duety I sin, and if I doe not performe duty, I commit a double sin,
So say thou with thy self, If I do duty I sin, and if I do not perform duty, I commit a double since,
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but I will goe to duty, if God will save me, I shall live, if not, I can but perish:
but I will go to duty, if God will save me, I shall live, if not, I can but perish:
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and for thy comfort consider, it may be God will cast an eye of pity upon thee, thou art in the way, that is the meanes God hath appointed to bring you home to Christ:
and for thy Comfort Consider, it may be God will cast an eye of pity upon thee, thou art in the Way, that is the means God hath appointed to bring you home to christ:
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but yet untill thy condition be changed, all thou doest is sinne, for, The very thought of the wicked are an abomination to the Lord.
but yet until thy condition be changed, all thou dost is sin, for, The very Thought of the wicked Are an abomination to the Lord.
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But oh strange, Though firebrands out of hell be spitted in your faces, yet you are not affected:
But o strange, Though firebrands out of hell be spitted in your faces, yet you Are not affected:
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But it may be some of you thinke to doe it, when you are sicke,
But it may be Some of you think to do it, when you Are sick,
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or upon your death bed, but it may be too late then, when God openeth and awakeneth your conscience,
or upon your death Bed, but it may be too late then, when God Openeth and awakeneth your conscience,
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and if you be not awakened here, you shall be sure to be awakened in hell.
and if you be not awakened Here, you shall be sure to be awakened in hell.
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I remember I heard of a yong prodigall, when he was dying, looked on the fire and said,
I Remember I herd of a young prodigal, when he was dying, looked on the fire and said,
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as that fire burneth there, so shall my soule burne in hell.
as that fire burns there, so shall my soul burn in hell.
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Another said on his death bed, Oh that I might live, though it were but the life of a toad.
another said on his death Bed, O that I might live, though it were but the life of a toad.
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God is very carefull to send his Angels for the godly:
God is very careful to send his Angels for the godly:
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but for the wicked, the devils stand ready at his bed side to fetch him into hell as soone as his breath goeth out of his body,
but for the wicked, the Devils stand ready At his Bed side to fetch him into hell as soon as his breath Goes out of his body,
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and then they will cry out.
and then they will cry out.
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Oh the time of mercy that I have had, but now it is past, the gate of mercy is shut, never more to be opened.
O the time of mercy that I have had, but now it is past, the gate of mercy is shut, never more to be opened.
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But it may be yet some will say, thanks be to God I am not in hell yet,
But it may be yet Some will say, thanks be to God I am not in hell yet,
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and as long as there is life, there is hope.
and as long as there is life, there is hope.
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Oh fearefull, what hope still, read that place and tremble in reading of it, The Lord of that servant shall come in a day,
O fearful, what hope still, read that place and tremble in reading of it, The Lord of that servant shall come in a day,
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when hee looketh not for him, and in an houre that he is not aware of,
when he looks not for him, and in an hour that he is not aware of,
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and shall cut him asunder, and appoint him his portion with the hypocrites, there shalbe weeping and gnashing of teeth. and shall Cut him asunder, and appoint him his portion with the Hypocrites, there shall weeping and gnashing of teeth.
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Oh consider this against the day of iudgment, it is a sad day for all such,
O Consider this against the day of judgement, it is a sad day for all such,
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when mercy and patience and Christ shall pleade against them: yea, The dust of ministers feet shall rise up against them.
when mercy and patience and christ shall plead against them: yea, The dust of Ministers feet shall rise up against them.
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Oh but if so, then what will their condition be, when drops of blood and sweate shall rise up against them:
O but if so, then what will their condition be, when drops of blood and sweat shall rise up against them:
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yea more, the husband shall rejoice to see the damnation of the wife.
yea more, the husband shall rejoice to see the damnation of the wife.
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The righteous shall reioyce when he seeth vengeance on the wicked, because God hath gotten the glory of his enemies. The righteous shall rejoice when he sees vengeance on the wicked, Because God hath got the glory of his enemies.
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The fourth use is, An exhortation to the godly first, and secondly to the wicked.
The fourth use is, an exhortation to the godly First, and secondly to the wicked.
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In the first place, to the godly that complaine they cannot lay hold on the promise.
In the First place, to the godly that complain they cannot lay hold on the promise.
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Go to God to enable you, & that you may so doe.
Go to God to enable you, & that you may so do.
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Consider in the first place, that not to beleeve and lay hold on the promise is a sin of unbeleefe, And he that beleeveth not is damned.
Consider in the First place, that not to believe and lay hold on the promise is a since of unbelief, And he that Believeth not is damned.
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See the evill of this sin of unbeleefe in these particulars
See the evil of this since of unbelief in these particulars
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First, Hereby we grieve the holy spirit of God, whereby wee are sealed to the day of redemption, What a grievous thing is it for thee who desirest to be assured that the promise is thine, that thou by unbeleefe should est grieve that holy spirit, which sealeth up the promise to thy soule, see that place.
First, Hereby we grieve the holy Spirit of God, whereby we Are sealed to the day of redemption, What a grievous thing is it for thee who Desirest to be assured that the promise is thine, that thou by unbelief should est grieve that holy Spirit, which Sealeth up the promise to thy soul, see that place.
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Heare ye now, oh house of David, is it a small thing for you to weary men, Hear you now, o house of David, is it a small thing for you to weary men,
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but you must weary my God also. If a man promise to doe another man a courtesie, but you must weary my God also. If a man promise to do Another man a courtesy,
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and after some delay, that man comes to him and saith, Will you do as you promised me? He saith, yes,
and After Some Delay, that man comes to him and Says, Will you do as you promised me? He Says, yes,
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but saith he will you indeed? and thus he pleadeth with him a whole day,
but Says he will you indeed? and thus he pleads with him a Whole day,
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and doth not beleeve him, will not that exceedingly grieve his friend, who promised him so to doe, and fully intended no lesse:
and does not believe him, will not that exceedingly grieve his friend, who promised him so to do, and Fully intended no less:
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even so is it with all those that are Gods people, and will not beleeve what God hath said unto them,
even so is it with all those that Are God's people, and will not believe what God hath said unto them,
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but stand and plead with God, two or three yeeres or more:
but stand and plead with God, two or three Years or more:
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as those that bebeleeve glorify God, so those that will not come in, rob God of his honour and glory, and grieve him.
as those that bebeleeve Glorify God, so those that will not come in, rob God of his honour and glory, and grieve him.
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It argueth a great deale of pride of heart in them, that they will not beleeve,
It argue a great deal of pride of heart in them, that they will not believe,
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because they have not what they would, but something they must have of themselves, like women that will not goe to a feast,
Because they have not what they would, but something they must have of themselves, like women that will not go to a feast,
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because they have nothing to carry. Here is a great deale of unthankfulnes, for all that God hath done for them, yea evē for Christ himself.
Because they have nothing to carry. Here is a great deal of unthankfulness, for all that God hath done for them, yea even for christ himself.
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where we love, we are very thankfull and where we desire to be thankfull, wee will be willing to take a kindnesse.
where we love, we Are very thankful and where we desire to be thankful, we will be willing to take a kindness.
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It argueth a great deale of impatience, when we will not wait in a way of beleeving upon the promises of grace, and cheerfully attend Gods leasure.
It argue a great deal of impatience, when we will not wait in a Way of believing upon the promises of grace, and cheerfully attend God's leisure.
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He that will not beleeve, gives God the lie, for, He that beleeveth, &c. Hee that beleeveth not in every ordinance he comes to, he maketh God a lyar,
He that will not believe, gives God the lie, for, He that Believeth, etc. He that Believeth not in every Ordinance he comes to, he makes God a liar,
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because every ordinance beareth record of Christ.
Because every Ordinance bears record of christ.
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Not to beleeve, is a denying of Gods power, for they will not trust God, especially in a great straight,
Not to believe, is a denying of God's power, for they will not trust God, especially in a great straight,
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and by this wee may see what a many sins, even Gods people may commit in this case.
and by this we may see what a many Sins, even God's people may commit in this case.
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Consider againe in the second place what a safe thing it is to beleeve, I speak to Gods people:
Consider again in the second place what a safe thing it is to believe, I speak to God's people:
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As Surgeons when they let a man blood, bid him looke another way, so when the devill letteth you blood, that is, holds you pooring on your corruptions, looke another way, I meane on God,
As Surgeons when they let a man blood, bid him look Another Way, so when the Devil lets you blood, that is, holds you poring on your corruptions, look Another Way, I mean on God,
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and then you shalbe safe from the devill, and the world, and your own corruptions.
and then you shall safe from the Devil, and the world, and your own corruptions.
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And that you may lay hold on the promises of God, take heed of those lets and impediments that might hinder you.
And that you may lay hold on the promises of God, take heed of those lets and impediments that might hinder you.
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Sin is a let, for it will wrest the promise out of our hands, But your iniquities, &c.
since is a let, for it will wrest the promise out of our hands, But your iniquities, etc.
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The second impediment is, our doubting and wandering in our prayers, for, We must pray lifting up our holy hands, &c.
The second impediment is, our doubting and wandering in our Prayers, for, We must pray lifting up our holy hands, etc.
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The third impediment to beleeving is, slavish feare, when we feare man more then God, contrary to that counsell, Feare not their feare nor be afraid, &c.
The third impediment to believing is, slavish Fear, when we Fear man more then God, contrary to that counsel, fear not their Fear nor be afraid, etc.
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The fourth let is, When we lay downe one thing that might afford us help,
The fourth let is, When we lay down one thing that might afford us help,
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and draw our selves to God, and in the meane time, take up another, which can no way help us:
and draw our selves to God, and in the mean time, take up Another, which can no Way help us:
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as when we lay downe the promise, and take up the threatning.
as when we lay down the promise, and take up the threatening.
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Fiftly, when we set our mind too much on the creature, or honours, and seeke our owne basenes, or worldly pleasures.
Fifty, when we Set our mind too much on the creature, or honours, and seek our own baseness, or worldly pleasures.
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In the next place, take these helps to lay hold on the promise.
In the next place, take these helps to lay hold on the promise.
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Labour to live by faith, in all straits, and conditions, and by faith fetch a supply for al your wants by the promise from Christ.
Labour to live by faith, in all straits, and conditions, and by faith fetch a supply for all your Wants by the promise from christ.
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Secondly, marke the promise well, which is the ground of all comfort, and read them over often.
Secondly, mark the promise well, which is the ground of all Comfort, and read them over often.
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Do not flutter up & down from one promise to another, but lie a great while on some one,
Do not flutter up & down from one promise to Another, but lie a great while on Some one,
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and wring and squeese it by meditation upon it.
and wring and squeeze it by meditation upon it.
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Thirdly, apply the promise aright, do not thinke it belongeth not to you, because you have not that presently which is promised in it, you must know, that God setteth not downe the time, when it shalbe fulfilled.
Thirdly, apply the promise aright, do not think it belongeth not to you, Because you have not that presently which is promised in it, you must know, that God sets not down the time, when it shall fulfilled.
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Fourthly, We are to wait patiently, and humbly under our present condition, vntill God grant our desire, Gods time is the best time.
Fourthly, We Are to wait patiently, and humbly under our present condition, until God grant our desire, God's time is the best time.
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Blesse God for all his promises, but especially when they are made good to us.
Bless God for all his promises, but especially when they Are made good to us.
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In the next place to those that yet stand out, and are not closed with the promise, I entreat you, come in to God, take his gracious offer, lay hold on the promise: In the next place to those that yet stand out, and Are not closed with the promise, I entreat you, come in to God, take his gracious offer, lay hold on the promise:
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which that you may doe, take heed of those things that wil be lets, and hinder you,
which that you may do, take heed of those things that will be lets, and hinder you,
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Take heed of all sin, for the Lord saith, your sins have kept back good things from you.
Take heed of all since, for the Lord Says, your Sins have kept back good things from you.
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Take heed of setting your mind to muc• upon the creatures, for they will shut one God the creator.
Take heed of setting your mind to muc• upon the creatures, for they will shut one God the creator.
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Old men, do you come home to God, yong men do you remember your creator in the dayes of your youth;
Old men, do you come home to God, young men do you Remember your creator in the days of your youth;
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God this day calleth you, it may be he will never call more, how many hath the Lord struck with death & sicknes,
God this day calls you, it may be he will never call more, how many hath the Lord struck with death & sickness,
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and how soone it may be any of our turnes I know not: sicknes is an unfit time to get Christ, and to make our peace with God,
and how soon it may be any of our turns I know not: sickness is an unfit time to get christ, and to make our peace with God,
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if you stand still you die:
if you stand still you die:
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If you go on in sin you die, therefore turne from all your sin and come in & lay hold by faith on the promise, that so ye may live,
If you go on in since you die, Therefore turn from all your since and come in & lay hold by faith on the promise, that so you may live,
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and this that I have spoken unto you may not be in vaine. FINIS.
and this that I have spoken unto you may not be in vain. FINIS.
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