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SERMON I. August 17. 1662. 2 SAM. 24.14. And David said unto Gad, I am in a great strait;
SERMON I August 17. 1662. 2 SAM. 24.14. And David said unto Gad, I am in a great strait;
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let us fall now into the hand of the Lord (for his mercies are great) and let me not fall into the hand of man.
let us fallen now into the hand of the Lord (for his Mercies Are great) and let me not fallen into the hand of man.
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IN which words we have three Parts. 1. Davids great perplexity and distress; I am in a great strait. 2. Davids Resolution.
IN which words we have three Parts. 1. Davids great perplexity and distress; I am in a great strait. 2. Davids Resolution.
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1. Affirmative, Let us fall into the hands of the Lord. 2. Negative, Let me not fall into the hands of man.
1. Affirmative, Let us fallen into the hands of the Lord. 2. Negative, Let me not fallen into the hands of man.
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3. We have the Reason of Davids choice, for the mercies of God are great. The mercies of wicked men are cruel:
3. We have the Reason of Davids choice, for the Mercies of God Are great. The Mercies of wicked men Are cruel:
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therefore let me not fall into the hands of men: but the mercies of God are many, and great:Therefore let me not fallen into the hands of men: but the Mercies of God Are many, and great:
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therefore let us now fall into the hands of God. 1. For the first, that is, Davids great distress, wherein we must speak,
Therefore let us now fallen into the hands of God. 1. For the First, that is, Davids great distress, wherein we must speak,
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1. To the distress it self: Then 2. To the person thus perplexed: I am in a great strait:
1. To the distress it self: Then 2. To the person thus perplexed: I am in a great strait:
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David a great man, David a godly man. 1. In the perplexity it self, we shall consider:David a great man, David a godly man. 1. In the perplexity it self, we shall Consider:
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1. The reality of this perplexity. 2. The greatness of it. 1. For the reality of it:
1. The reality of this perplexity. 2. The greatness of it. 1. For the reality of it:
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after David had sinned in numbring the people, God sends the Prophet Gad to him,
After David had sinned in numbering the people, God sends the Prophet Gad to him,
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and puts three things to his choice, as you may read in vers. 12. God was determined to make David smart for numbring the people,
and puts three things to his choice, as you may read in vers. 12. God was determined to make David smart for numbering the people,
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but leaves it to Davids liberty, whether he would have seven years famine, or three months to flee before his enemies, or three dayes pestilence:
but leaves it to Davids liberty, whither he would have seven Years famine, or three months to flee before his enemies, or three days pestilence:
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this was a posing Question, and David had cause to be in a great strait;
this was a posing Question, and David had cause to be in a great strait;
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for these objects are not amiable in their own nature, they are objects to be avoided and declined;
for these objects Are not amiable in their own nature, they Are objects to be avoided and declined;
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in the first view of them they seem to be equally miserable, therefore David had cause to say he was in a strait.
in the First view of them they seem to be equally miserable, Therefore David had cause to say he was in a strait.
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2. This perplexity was not only real, but exceeding great: I am in a great streat:
2. This perplexity was not only real, but exceeding great: I am in a great street:
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and there are two things made this so great. 1. The greatness of the punishments proposed, Famine, Sword, and Plague:
and there Are two things made this so great. 1. The greatness of the punishments proposed, Famine, Sword, and Plague:
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these are the three besomes with which God sweeps mankind from off the earth: these are Gods three iron whips, by which he chastiseth sinful man:
these Are the three besoms with which God sweeps mankind from off the earth: these Are God's three iron whips, by which he Chastiseth sinful man:
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these are the three arrows shot out of the quiver of Gods wrath, for the punishment of man, they are as one calleth them, Tonsurae humani generis. In Rev. 6. •ou shall read of four Horses,
these Are the three arrows shot out of the quiver of God's wrath, for the punishment of man, they Are as one calls them, Tonsurae Humani Generis. In Rev. 6. •ou shall read of four Horses,
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when the four first Seals were opened: a white horse, a red horse, a black horse, & a pale horse:
when the four First Seals were opened: a white horse, a read horse, a black horse, & a pale horse:
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after Christ had ridden on the white horse propagating the Gospel, then follows the red horse, a type of War,
After christ had ridden on the white horse propagating the Gospel, then follows the read horse, a type of War,
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then the black horse, an Hieroglyphick of Famine: then the pale horse, the emblem of Pestilence.
then the black horse, an Hieroglyphic of Famine: then the pale horse, the emblem of Pestilence.
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Now God was resolved to ride on one of these horses, and David must choose upon which God should ride; this was a great strait:
Now God was resolved to ride on one of these Horses, and David must choose upon which God should ride; this was a great strait:
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Let me present Davids lifting up his eyes to Heaven, and speaking to God thus:
Let me present Davids lifting up his eyes to Heaven, and speaking to God thus:
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O my God, what is this message thou hast sent me? thou offerest me three things:
Oh my God, what is this message thou hast sent me? thou offerest me three things:
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I am in a strait, I know which to refuse, but which to choose I know not:
I am in a strait, I know which to refuse, but which to choose I know not:
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shall the Land of Canaan, a Land flowing with milk and honey, shall this Land endure seven years Famine,
shall the Land of Canaan, a Land flowing with milk and honey, shall this Land endure seven Years Famine,
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and be turned into a Wilderness, and dispeopled;
and be turned into a Wilderness, and dispeopled;
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and shall I, whose hands thou hast taught to fight, and whose fingers to war, shall I that have subdued all my enemies, shall I in my old age,
and shall I, whose hands thou hast taught to fight, and whose fingers to war, shall I that have subdued all my enemies, shall I in my old age,
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and all my Captains, flie three months before our enemies, and be driven to caves and rocks to hide our selves? O thou my God, who art my refuge, shall I and my people be a prey to the pestilence that walketh in darkness and destruction, that walketh at noon day? O my God, I know not what to do, I am in a great strait.
and all my Captains, fly three months before our enemies, and be driven to caves and Rocks to hide our selves? O thou my God, who art my refuge, shall I and my people be a prey to the pestilence that walks in darkness and destruction, that walks At noon day? O my God, I know not what to do, I am in a great strait.
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2. The second reason why this strait was so great, was, because of the guilt of sin that lay on Davids spirit:
2. The second reason why this strait was so great, was, Because of the guilt of since that lay on Davids Spirit:
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for David knew that this severe message was the fruit of the sin he committed in numbring the people.
for David knew that this severe message was the fruit of the since he committed in numbering the people.
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But you will say, Why, was it a sin in David to number the people: Moses had often numbred the people: three times, and it was not counted sin.
But you will say, Why, was it a since in David to number the people: Moses had often numbered the people: three times, and it was not counted since.
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Josephus answereth, the sin of David was, because he did not require the half shekel, which he was to have had from all were numbred, Exod. 30.12, 13. Others say he sinned in numbring all ages, whereas he was to number but from twenty years:Josephus Answers, the since of David was, Because he did not require the half shekel, which he was to have had from all were numbered, Exod 30.12, 13. Others say he sinned in numbering all ages, whereas he was to number but from twenty Years:
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but these are but conjectural Reasons. I conceive the sin of David was because he did it without a lawful call, and for an unlawful end:
but these Are but conjectural Reasons. I conceive the since of David was Because he did it without a lawful call, and for an unlawful end:
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Sine causa legittima: he sinned in the manner rather then in the matter:Sine causa legittima: he sinned in the manner rather then in the matter:
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for there was no cause for him to number the people, but curiosity, and no end but vain glory:
for there was no cause for him to number the people, but curiosity, and no end but vain glory:
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Go through all the tribes of Israel and number the people, that I may know the number of my people, ver. 2. Davids heart was lifted up with pride and creature-confidence:Go through all the tribes of Israel and number the people, that I may know the number of my people, ver. 2. Davids heart was lifted up with pride and Creature confidence:
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he begins to boast of the multitude of his people, and to trust in an arm of flesh;
he begins to boast of the multitude of his people, and to trust in an arm of Flesh;
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therefore God sends the Prophet to David to prick the bladder of his pride;
Therefore God sends the Prophet to David to prick the bladder of his pride;
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as if God should say, I will teach you to number the people by lessening the number of your people:
as if God should say, I will teach you to number the people by lessening the number of your people:
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Now the burden of his sin did add much to the burden of this heavy message:
Now the burden of his since did add much to the burden of this heavy message:
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Ver. 13. After David had numbred the people, his heart smote him: Ver. 13. After David had numbered the people, his heart smote him:
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the message smites him, and his heart smites him, and he said, I have sinned greatly in that which I have done:
the message smites him, and his heart smites him, and he said, I have sinned greatly in that which I have done:
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now I beseech thee take away the iniquity of thy servant, for I have done very foolishly. now I beseech thee take away the iniquity of thy servant, for I have done very foolishly.
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If David had been to suffer this great punishment out of love to God, or for a good conscience, he would not have been so distressed:
If David had been to suffer this great punishment out of love to God, or for a good conscience, he would not have been so distressed:
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There are two sorts of straits in Scripture: some suffered for God and a good conscience:
There Are two sorts of straits in Scripture: Some suffered for God and a good conscience:
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and there are straits suffered for sin. 1. There are straits suffered for God and a good conscience.
and there Are straits suffered for since. 1. There Are straits suffered for God and a good conscience.
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Heb. 11.36, 37. Those Martyrs there were driven to great straits:Hebrew 11.36, 37. Those Martyrs there were driven to great straits:
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but these were straits for God and a good Conscience, and these straits were the Saints greatest enlargements, they were so sweetned to them by the consolations and supportations of Gods Spirit;
but these were straits for God and a good Conscience, and these straits were the Saints greatest enlargements, they were so sweetened to them by the consolations and supportations of God's Spirit;
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a prison was a paradise to them. Heb. 10.34. they look joyfully at the spoiling of their goods. Acts 5.41. they departed from the presence of the Council, rejoycing that they were counted worthy to suffer shame for his name.
a prison was a paradise to them. Hebrew 10.34. they look joyfully At the spoiling of their goods. Acts 5.41. they departed from the presence of the Council, rejoicing that they were counted worthy to suffer shame for his name.
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Straits for a good conscience are greatest enlargements; therefore Paul gloryeth in this strait, Paul a prisoner, &c. 2. There are straits suffered for sin, and these are envenomed by the guilt of sin:
Straits for a good conscience Are greatest enlargements; Therefore Paul Glorieth in this strait, Paul a prisoner, etc. 2. There Are straits suffered for since, and these Are envenomed by the guilt of since:
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sin puts poyson into all our distresses and perplexities. Now such was the strait into which David was now driven:
since puts poison into all our Distresses and perplexities. Now such was the strait into which David was now driven:
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it was a strait caused by sin, and that made it so unwelcome and uncomfortable: so that from hence I gather this Observation.
it was a strait caused by since, and that made it so unwelcome and uncomfortable: so that from hence I gather this Observation.
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Doct. That sin and iniquity brings persons and nations into marvellous labyrinths and perplexities: into true, real and great molestations:Doct. That since and iniquity brings Persons and Nations into marvellous labyrinths and perplexities: into true, real and great molestations:
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a man free from sin, is free in the midst of straits: a man guilty of sin, is in a strait in the midst of freedom.
a man free from since, is free in the midst of straits: a man guilty of since, is in a strait in the midst of freedom.
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After Adam had sinned in eating of the forbidden fruit, the whole world was a prison to him:
After Adam had sinned in eating of the forbidden fruit, the Whole world was a prison to him:
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Paradise it self was an hell to him, he knew not where to hide himself from the presence of God.
Paradise it self was an hell to him, he knew not where to hide himself from the presence of God.
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After that Cain had murdered his brother Abel, he was brought into such a strait, that he was afraid that every one that met him would slay him.
After that Cain had murdered his brother Abel, he was brought into such a strait, that he was afraid that every one that met him would slay him.
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Alas poor Cain, how many was there then in the world? we read but his father and mother,
Alas poor Cain, how many was there then in the world? we read but his father and mother,
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yet such was his distress, that he crieth out, every one that met him would slay him, Gen. 4.14. Into what a strait did sin bring the old world? the deluge of sin brought a deluge of water to drown them.
yet such was his distress, that he cries out, every one that met him would slay him, Gen. 4.14. Into what a strait did since bring the old world? the deluge of since brought a deluge of water to drown them.
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Into what a strait did sin bring Sodome and Gomorrah? the fire of lust raining in Sodome and Gomorrah, brought down fire from heaven to destroy them.
Into what a strait did since bring Sodom and Gomorrah? the fire of lust raining in Sodom and Gomorrah, brought down fire from heaven to destroy them.
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Sin brings external, internal, and eternal straits upon persons and nations. 1. Sin brings external straits;
since brings external, internal, and Eternal straits upon Persons and Nations. 1. since brings external straits;
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sin brings Famine, Sword, and Plague; sin brings Agues and Feavours, Gout and Stone, and all manner of Diseases:
since brings Famine, Sword, and Plague; since brings Fevers and Favours, Gout and Stone, and all manner of Diseases:
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yea, sin brings death it self, which is the wages of sin.
yea, since brings death it self, which is the wages of since.
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Read Levit. 26. and Deut. 23. and you will see a black roul of curses, which were the fruit of sin.
Read Levit. 26. and Deuteronomy 23. and you will see a black roll of curses, which were the fruit of since.
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Sin brought Sion into Babilon; and when the Jews had murdered Christ, forty years after they were brought into that distress,
since brought Sion into Babylon; and when the jews had murdered christ, forty Years After they were brought into that distress,
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when the City was besieged by Titus Vespasian, that they did eat one another, the mother did eat her child;
when the city was besieged by Titus Vespasian, that they did eat one Another, the mother did eat her child;
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that whereas David had a choice which of the three he would have, either Famine, Plague, or Sword:
that whereas David had a choice which of the three he would have, either Famine, Plague, or Sword:
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the poor Jews had all three concatenated together in the siedge: sin brings all manner of external plagues.
the poor jews had all three concatenated together in the siege: since brings all manner of external plagues.
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2. Sin brought persons and Nations into internal straits: sin brings soul-plagues, which are worse than bodily plagues:
2. since brought Persons and nations into internal straits: since brings soul-plagues, which Are Worse than bodily plagues:
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sin brings hardness of heart, blindness of mind, a spirit of slumber, a reprobate sence; sinne brings a spiritual famine upon a Land;
since brings hardness of heart, blindness of mind, a Spirit of slumber, a Reprobate sense; sin brings a spiritual famine upon a Land;
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it brings a famine of the Word, Amos 8.11. sin causes God to take away the Gospel from a people: sin brings internal plagues:
it brings a famine of the Word, Amos 8.11. since Causes God to take away the Gospel from a people: since brings internal plagues:
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sin awakens Conscience, & fills it full of perplexities:
since awakens Conscience, & fills it full of perplexities:
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Into what a strait did sin drive Judas, after he had betrayed Christ? Into what a strait did sin drive Spira? Saint Paul gloried in his tribulations for God:
Into what a strait did since drive Judas, After he had betrayed christ? Into what a strait did since drive Spira? Saint Paul gloried in his tribulations for God:
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but when he speaks of his sin, he cryeth out, O miserable man that I am, who shall deliver me from this body of death? David a valiant man,
but when he speaks of his since, he Cries out, Oh miserable man that I am, who shall deliver me from this body of death? David a valiant man,
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when he speaks of sin, saith, they are too heavy a burden for him to bear:
when he speaks of since, Says, they Are too heavy a burden for him to bear:
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A wounded conscience who can bear! saith the Wise man. 3. Sin bringeth eternal straits:A wounded conscience who can bear! Says the Wise man. 3. since brings Eternal straits:
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O the strait that a wicked man shall be brought into at the great and dreadful day of Judgement,
Oh the strait that a wicked man shall be brought into At the great and dreadful day of Judgement,
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when all the world shall be on fire about him!
when all the world shall be on fire about him!
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when he shall call to the mountains to hide him, and to the rocks to cover him from the wrath of God:
when he shall call to the Mountains to hide him, and to the Rocks to cover him from the wrath of God:
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then will he cry out with David, I am, O Lord, in a great strait.
then will he cry out with David, I am, Oh Lord, in a great strait.
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And when the Wicked shall be condemned to hell, who can express the straits they then shall be in? Bind them hand & foot,
And when the Wicked shall be condemned to hell, who can express the straits they then shall be in? Bind them hand & foot,
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and cast them into everlasting darkness, Matth. 25. When a wicked man shall be bound with everlasting chains of darkness,and cast them into everlasting darkness, Matthew 25. When a wicked man shall be bound with everlasting chains of darkness,
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then he will cry out, I am in a great strait.
then he will cry out, I am in a great strait.
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Consider what Dives saith to Abraham: he desires that Lazarus might but dip the tip of his finger in water,
Consider what Dives Says to Abraham: he Desires that Lazarus might but dip the tip of his finger in water,
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and that he might cool his tongue: not his whole body, but his tongue: but that would not be granted.
and that he might cool his tongue: not his Whole body, but his tongue: but that would not be granted.
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It is impossible the tongue of man should set out the great straits the damned suffer in hell, both in regard of the greatness and everlastingness of them.
It is impossible the tongue of man should Set out the great straits the damned suffer in hell, both in regard of the greatness and everlastingness of them.
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This is all I shall say for the Explication. Ʋse 1. I chiefly aim at the Application:
This is all I shall say for the Explication. Ʋse 1. I chiefly aim At the Application:
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Doth sin bring Nations and Persons into external, internal, and eternal straits? then this sadly reproves those that choose to commit sin to avoid perplexity.
Does sin bring nations and Persons into external, internal, and Eternal straits? then this sadly reproves those that choose to commit since to avoid perplexity.
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There are thousands in England guilty of this, that to avoid poverty, will lye, cheat and cozen;
There Are thousands in England guilty of this, that to avoid poverty, will lie, cheat and cozen;
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and to gain an estate, will sell God and a good conscience: and to avoid the loss of estate and imprisonment will do any thing:
and to gain an estate, will fell God and a good conscience: and to avoid the loss of estate and imprisonment will do any thing:
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they will be sure to be of that Religion which is uppermost: be it what it will.
they will be sure to be of that Religion which is uppermost: be it what it will.
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Now give me leave this morning to speak three things to these sort of men: and O that my words might prevail with them!
Now give me leave this morning to speak three things to these sort of men: and Oh that my words might prevail with them!
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1. Consider it is sin only that makes trouble to deserve the name of trouble;
1. Consider it is since only that makes trouble to deserve the name of trouble;
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for when we suffer for Gods sake, or a good Conscience, these troubles are so sweetned by the consolations of heaven, that they are no troubles at all:
for when we suffer for God's sake, or a good Conscience, these Troubles Are so sweetened by the consolations of heaven, that they Are no Troubles At all:
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therefore in Queen Maries dayes the Martyrs wrote to their friends out of prison, If you knew the Comforts we have in prison, you would wish to be with us:
Therefore in Queen Mary's days the Martyrs wrote to their Friends out of prison, If you knew the Comforts we have in prison, you would wish to be with us:
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I am in prison before I am in prison, saith Master Sanders. Famous is the story of the three Children:I am in prison before I am in prison, Says Master Sanders. Famous is the story of the three Children:
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they were in a great strait when cast into the fiery Furnace; Bind them hand and foot, and cast them into the Furnace;
they were in a great strait when cast into the fiery Furnace; Bind them hand and foot, and cast them into the Furnace;
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but when they were there, they were unbound: Dan. 3.25.
but when they were there, they were unbound: Dan. 3.25.
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saith Nebuchadezzar, Did not we cast three men bound into the midst of the fire? and loe, I see four men loose walking in the midst of the fire,
Says Nebuchadezzar, Did not we cast three men bound into the midst of the fire? and lo, I see four men lose walking in the midst of the fire,
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and the form of the fourth is like the Son of God. and the from of the fourth is like the Son of God.
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I have often told you, when three are cast into the fire for a good Conscience, God will make the fourth:
I have often told you, when three Are cast into the fire for a good Conscience, God will make the fourth:
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therefore, I say, straits and sufferings for God are not worth the name of straits. David was often driven into straits: 1 Sam. 30.6.
Therefore, I say, straits and sufferings for God Are not worth the name of straits. David was often driven into straits: 1 Sam. 30.6.
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he was sore distressed when his Town was burnt, and his Wives and Children taken captive by the Amalekites: I,
he was soar distressed when his Town was burned, and his Wives and Children taken captive by the Amalekites: I,
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but that was a distress of danger, not of sin: therefore he encourageth himself in the Lord his God.
but that was a distress of danger, not of since: Therefore he Encourageth himself in the Lord his God.
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Jehosaphat was in a great strait, 2 Chron. 20.12. We know not what to do, saith he:Jehoshaphat was in a great strait, 2 Chronicles 20.12. We know not what to do, Says he:
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this was a strait of danger, not caused by his sin, and God quickly delivered him:
this was a strait of danger, not caused by his since, and God quickly Delivered him:
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but the strait that David was in, was caused by his sin, and that made it so bitter.
but the strait that David was in, was caused by his since, and that made it so bitter.
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I am loth to enlarge here: St. Paul was in a great strait, Phil. 3.23.
I am loath to enlarge Here: Saint Paul was in a great strait, Philip 3.23.
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but this was a blessed strait, an Evangelical strait, saith Saint Chrysostom, He knew not whether to die for his own sake,
but this was a blessed strait, an Evangelical strait, Says Saint Chrysostom, He knew not whither to die for his own sake,
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or to live for the Churches sake, were best; or to live for the Churches sake, were best;
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he was willing to adjourn his going to Heaven for the good of the people of God:
he was willing to adjourn his going to Heaven for the good of the people of God:
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Nay, Christ was in a strait, Luke 12.15. I have a Baptisme to be baptized withall, and how am I straitned till it be accomplished? I am to shed my blood for my Elect:
Nay, christ was in a strait, Lycia 12.15. I have a Baptism to be baptised withal, and how am I straitened till it be accomplished? I am to shed my blood for my Elect:
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that is the Baptisme he speaks of. This was a strait of dear affection to the Elect of God: all these were blessed straits:
that is the Baptism he speaks of. This was a strait of dear affection to the Elect of God: all these were blessed straits:
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but now a strait caused by sin, these are imbittered and envenomed by the guilt of sin and sence of Gods Wrath. It is sin that maketh straits deserve the name of straits:
but now a strait caused by since, these Are imbittered and envenomed by the guilt of since and sense of God's Wrath. It is since that makes straits deserve the name of straits:
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therefore you are spiritually mad that commit sin to avoid straits.
Therefore you Are spiritually mad that commit since to avoid straits.
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2. There is more evil in the least sin, then in the greatest outward calamity whatsoever:
2. There is more evil in the least since, then in the greatest outward calamity whatsoever:
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this the world will not believe:
this the world will not believe:
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therefore St. Austin saith, That a man ought not to tell a lie, though he might save all the world from hell:
Therefore Saint Austin Says, That a man ought not to tell a lie, though he might save all the world from hell:
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for there is more evil in one lie, than there is good in the salvation of all the world. for there is more evil in one lie, than there is good in the salvation of all the world.
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I have often told you the story of Saint Austin: saith he, If hell were on one side,
I have often told you the story of Saint Austin: Says he, If hell were on one side,
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and sin on the other, and I must choose one, I would choose hell rather then sin:
and since on the other, and I must choose one, I would choose hell rather then since:
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for God is the Author of hell, but it is blasphemy to say he is the Author of sin. for God is the Author of hell, but it is blasphemy to say he is the Author of since.
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There is a famous story of Charles the ninth King of France, he sent a message to the Prince of Condy, a zealous Protestant, gives him three things to choose, either to go to Mass,
There is a famous story of Charles the ninth King of France, he sent a message to the Prince of Condy, a zealous Protestant, gives him three things to choose, either to go to Mass,
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or to be put to death, or to suffer banishment all his life long: saith he, Primum Deo juvante nunquam eligo:
or to be put to death, or to suffer banishment all his life long: Says he, Primum God juvante Never Choose:
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The first (God helping) I will never choose, I abhor the idolatry of the Mass:
The First (God helping) I will never choose, I abhor the idolatry of the Mass:
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but for the two other, I leave it to the choice of the King to do as he pleases:
but for the two other, I leave it to the choice of the King to do as he Pleases:
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there is more evil in the least sin then the greatest misery. there is more evil in the least since then the greatest misery.
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3. The third thing I would have you consider, that whosoever goeth out of Gods way to avoid danger, shall certainly meet with greater danger.
3. The third thing I would have you Consider, that whosoever Goes out of God's Way to avoid danger, shall Certainly meet with greater danger.
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Balaam went out of Gods way, Numb. 22.22. and God sent an Angel with a drawn sword, and he riding upon an Asse, vers. 26. the Angel stood in a narrow place, where was no way to go from the right hand or from the left: balaam went out of God's Way, Numb. 22.22. and God sent an Angel with a drawn sword, and he riding upon an Ass, vers. 26. the Angel stood in a narrow place, where was no Way to go from the right hand or from the left:
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if his Ass had not fallen under him, he had been run through by the sword of the Angel.
if his Ass had not fallen under him, he had been run through by the sword of the Angel.
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Jonah for fear of the King of Nineveh went out of Gods way, but he met with a mighty tempest, he met with a Whale:Jonah for Fear of the King of Nineveh went out of God's Way, but he met with a mighty tempest, he met with a Whale:
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What do you do when you commit sin? you make way to be cast into the eternal prison of hell:
What do you do when you commit since? you make Way to be cast into the Eternal prison of hell:
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you destroy your precious souls to save your perishing bodies.
you destroy your precious Souls to save your perishing bodies.
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Ʋse 2. If sin be the father and mother of all perplexity and distresses, then, I beseech you, let us above all things in the world abhor sin:Ʋse 2. If since be the father and mother of all perplexity and Distresses, then, I beseech you, let us above all things in the world abhor since:
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all the curses of the Bible are all due only to a sinner; and all the curses not named in the Bible:
all the curses of the bible Are all due only to a sinner; and all the curses not nam in the bible:
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for that is observable, Deut. 28.36. every plague that is not written in the book shall light upon him:
for that is observable, Deuteronomy 28.36. every plague that is not written in the book shall Light upon him:
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there are strange punishments to the workers of iniquity, Job 31.3. Is not destruction to the wicked a strange punishment to the workers of iniquity;
there Are strange punishments to the workers of iniquity, Job 31.3. Is not destruction to the wicked a strange punishment to the workers of iniquity;
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sin it bringeth the sinner to little ease:
sin it brings the sinner to little ease:
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little ease at death, little ease at the day of judgement, and little ease in hell, tribulation and anguish:
little ease At death, little ease At the day of judgement, and little ease in hell, tribulation and anguish:
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the word in the Greek is NONLATINALPHABET little ease to every soul that doth iniquity.
the word in the Greek is little ease to every soul that does iniquity.
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Oh my beloved, will you promise me to look upon sin, and consider it in all its woful consequents,
O my Beloved, will you promise me to look upon since, and Consider it in all its woeful consequents,
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as the father, mother, and womb out of which come external, eternal, and internal straits? more particularly there are twelve sins I especially command you to take heed of and avoid. 1. Take heed of covetousness:
as the father, mother, and womb out of which come external, Eternal, and internal straits? more particularly there Are twelve Sins I especially command you to take heed of and avoid. 1. Take heed of covetousness:
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the love of the world will peirce you through with many sorrows; the love of money is the root of all evil;
the love of the world will pierce you through with many sorrows; the love of money is the root of all evil;
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the love of the world drowns men in perdition. 2. Take heed of the sin of pride:
the love of the world drowns men in perdition. 2. Take heed of the since of pride:
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into what woful strait did pride bring Haman! God crossed him in what he most desired:
into what woeful strait did pride bring Haman! God crossed him in what he most desired:
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God made him hold the stirrup, while Mordecay rode in triumph; and God hanged him on the Gallows which he had made for Mordecay. 3. Take heed of drunkenness;
God made him hold the stirrup, while Mordecai road in triumph; and God hanged him on the Gallows which he had made for Mordecai. 3. Take heed of Drunkenness;
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look not on the wine when it gives its colour in the cup, &c. drunkenness will bring you into snares, it will bite like a Serpent,
look not on the wine when it gives its colour in the cup, etc. Drunkenness will bring you into snares, it will bite like a Serpent,
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and sting like an Adder, &c. 4. Take heed of disobedience and rebellion against the Commandments of God:
and sting like an Adder, etc. 4. Take heed of disobedience and rebellion against the commandments of God:
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it brought Jonah to the three nights and three dayes in the Whales belly. 5. Take heed of fornication, and adultery, and all uncleanness;
it brought Jonah to the three nights and three days in the Whale's belly. 5. Take heed of fornication, and adultery, and all uncleanness;
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this brought Sampson to a woful strait: this brought David and Solomon into great perplexity. 6. Take heed of oppression, and all acts of injustice:
this brought Sampson to a woeful strait: this brought David and Solomon into great perplexity. 6. Take heed of oppression, and all acts of injustice:
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this brought Ahab into great strait, insomuch that the dogs licked his blood. 7. Take heed of unnecessary familiarity with wicked men:
this brought Ahab into great strait, insomuch that the Dogs licked his blood. 7. Take heed of unnecessary familiarity with wicked men:
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this brought Jehosaphat into a great strait. 8. Take heed of misusing the Prophets of God:
this brought Jehoshaphat into a great strait. 8. Take heed of misusing the prophets of God:
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this made God destroy the Children of Israel without remedy, 2 Chron. 36.15, 16. 9. Take heed of coming prophanely to the Lords Table:
this made God destroy the Children of Israel without remedy, 2 Chronicles 36.15, 16. 9. Take heed of coming profanely to the lords Table:
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this brought the Church of Corinth into a great distress, insomuch as the Apostle saith, For this cause many among you are sick,
this brought the Church of Corinth into a great distress, insomuch as the Apostle Says, For this cause many among you Are sick,
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and many weak, and many fallen asleep. 10. Take heed of loathing the Manna of your souls:and many weak, and many fallen asleep. 10. Take heed of loathing the Manna of your Souls:
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this brought the people of Israel into woful misery, that God destroyed all their carcasses in the wilderness, save Joshua and Caleb.
this brought the people of Israel into woeful misery, that God destroyed all their carcases in the Wilderness, save joshua and Caleb.
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Take heed of slighting the Gospel:
Take heed of slighting the Gospel:
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this brought Queen Maries persecution, as many learned and godly men that fled for Religions sake out of the Land, have confessed their unthankfulness for,
this brought Queen Mary's persecution, as many learned and godly men that fled for Religions sake out of the Land, have confessed their unthankfulness for,
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and unfruitfulness under the Gospel in King Edward the sixths time, brought the persecution in Queen Maries time.
and unfruitfulness under the Gospel in King Edward the sixths time, brought the persecution in Queen Mary's time.
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11. Take heed of losing your first Love: that makes God threaten to take away his Candlestick.
11. Take heed of losing your First Love: that makes God threaten to take away his Candlestick.
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12. Take heed of prophaning the Christian Sabbath, which is much prophaned every where, a day that Christ by his resurrection from the dead hath consecrated, to be kept holy to God:
12. Take heed of profaning the Christian Sabbath, which is much Profaned every where, a day that christ by his resurrection from the dead hath consecrated, to be kept holy to God:
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Certainly if the Jews were so severely punished for breaking the Sabbath, which was set apart in memory of the Creation,
Certainly if the jews were so severely punished for breaking the Sabbath, which was Set apart in memory of the Creation,
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surely God will severely punish those that break the Sabbath set apart in memory of Christs Resurrection.
surely God will severely Punish those that break the Sabbath Set apart in memory of Christ Resurrection.
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May be some will say, I have committed many of these sins, but am not brought into any strait.
May be Some will say, I have committed many of these Sins, but am not brought into any strait.
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Remember it was nine months after David had numbred the people, before he was in this strait:
remember it was nine months After David had numbered the people, before he was in this strait:
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but as sure as God is in heaven, sin will bring straits sooner or later; though a sinner a hundred years, yet shall he be accursed:
but as sure as God is in heaven, since will bring straits sooner or later; though a sinner a hundred Years, yet shall he be accursed:
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may be thy prosperity makes way for thy damnation: and this is thy greatest distress, that thou goest on in sin and prosperity.
may be thy Prosperity makes Way for thy damnation: and this is thy greatest distress, that thou goest on in since and Prosperity.
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Ʋse 3. If sin bringeth a Nation into marvellous labyrinths, learn what great cause we have to fear that God should bring this Nation into great distress,Ʋse 3. If since brings a nation into marvellous labyrinths, Learn what great cause we have to Fear that God should bring this nation into great distress,
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because of the great abominations are committed in the midst of it:
Because of the great abominations Are committed in the midst of it:
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our King and Soveraign was in great strait in the dayes of his banishment, but God hath delivered him:
our King and Sovereign was in great strait in the days of his banishment, but God hath Delivered him:
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God hath delivered this Nation out of great straits;
God hath Delivered this nation out of great straits;
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but alas we requite God evil for good, and instead of repenting of old sins we commit new sins.
but alas we requite God evil for good, and instead of repenting of old Sins we commit new Sins.
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I am told there are new oaths invented, oaths not fit to be named in any place, much less here:
I am told there Are new Oaths invented, Oaths not fit to be nam in any place, much less Here:
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Certainly the drunkenness and adultery, the oppression and injustice, the bribery and Sabbath-breaking, the vain and wicked swearing and for-swearing this Nation is guilty of, must of necessity provoke God to say of us as he did of them in Jeremiah 15.29.
Certainly the Drunkenness and adultery, the oppression and injustice, the bribery and Sabbath-breaking, the vain and wicked swearing and forswearing this nation is guilty of, must of necessity provoke God to say of us as he did of them in Jeremiah 15.29.
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Shall I not visit for these things, saith the Lord? shall not my soul be avenged on such a Nation as this? God will not only punish us, but be avenged on us.Shall I not visit for these things, Says the Lord? shall not my soul be avenged on such a nation as this? God will not only Punish us, but be avenged on us.
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There is no way to avoid a national desolation but by a national reformation.
There is no Way to avoid a national desolation but by a national Reformation.
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Lastly, learn what cause you of this Congregation and Parish, what cause you have to expect that God should bring you into great straits,
Lastly, Learn what cause you of this Congregation and Parish, what cause you have to expect that God should bring you into great straits,
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because of your great unthankfulness and unfruitfulness under the means of Grace, you that have so long enjoyed the Gospel;
Because of your great unthankfulness and unfruitfulness under the means of Grace, you that have so long enjoyed the Gospel;
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you have had the Gospel in this place in great abundance; Doctor Taylor he served an appertenticeship in this place:
you have had the Gospel in this place in great abundance; Doctor Taylor he served an appertenticeship in this place:
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Doctor Straughton served another apprenticeship, and I, through divine Mercy, have served three apprenticeships, and half another almost, among you;
Doctor Straughton served Another apprenticeship, and I, through divine Mercy, have served three apprenticeships, and half Another almost, among you;
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you have had the Spirit of God seven and thirty years in the faithful ministry of the Word knocking at the door of your hearts,
you have had the Spirit of God seven and thirty Years in the faithful Ministry of the Word knocking At the door of your hearts,
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but many of you have hardened your hearts.
but many of you have hardened your hearts.
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Are there not some of you, I only put the question, that begin to loath the Manna of your souls,
are there not Some of you, I only put the question, that begin to loath the Manna of your Souls,
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and to look back towards Egypt again? Are there not some of you have itching ears,
and to look back towards Egypt again? are there not Some of you have itching ears,
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and would fain have Preachers that would feed you with dainty phrases, and begin not to care for a Minister that unrips your Consciences, speaks to your hearts and souls,
and would fain have Preachers that would feed you with dainty phrases, and begin not to care for a Minister that unrips your Consciences, speaks to your hearts and Souls,
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and would force you into heaven by frighting you out of your sins? Are there not some of you, that by often hearing Sermons are become Sermon proof, that know to sleep and scoffe away Sermons? I would be glad to say there are but few such;
and would force you into heaven by frighting you out of your Sins? are there not Some of you, that by often hearing Sermons Are become Sermon proof, that know to sleep and scoff away Sermons? I would be glad to say there Are but few such;
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but the Lord knoweth there are too too many that by long preaching get little good by preaching, insomuch that I have often said it,
but the Lord Knoweth there Are too too many that by long preaching get little good by preaching, insomuch that I have often said it,
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and say it now again, there is hardly any way to raise the price of the Gospel-Ministry,
and say it now again, there is hardly any Way to raise the price of the Gospel ministry,
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but by the want of it:
but by the want of it:
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And that I may not flatter you, you have not profited under the means you have enjoyed;
And that I may not flatter you, you have not profited under the means you have enjoyed;
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therefore you may justly expect God may bring you into a strait, and take away the Gospel from you:
Therefore you may justly expect God may bring you into a strait, and take away the Gospel from you:
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God may justly take away your Ministers by death or other wayes.
God may justly take away your Ministers by death or other ways.
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Have you not lost yovr first Love? why did God take away the Gospel from the Church of Ephesus, but because they lost their first Love? Are you not like the Church of Laodecea, that are neither hot nor cold? therefore God may justly spew you out of his mouth:
Have you not lost your First Love? why did God take away the Gospel from the Church of Ephesus, but Because they lost their First Love? are you not like the Church of Laodicea, that Are neither hight nor cold? Therefore God may justly spew you out of his Mouth:
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what God will do with you, I know not; a few weeks will determine: God can make a great change in a little time: we leave all to God:
what God will do with you, I know not; a few weeks will determine: God can make a great change in a little time: we leave all to God:
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but in the mean time let me commend one Text of Scripture to you, Jerem. 13.16.
but in the mean time let me commend one Text of Scripture to you, Jeremiah 13.16.
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Give glory to the Lord your God, before he cause darkness, and before your feet stumble upon the dark mountains, Give glory to the Lord your God, before he cause darkness, and before your feet Stumble upon the dark Mountains,
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and while you look for light, he turn it into the shadow of death, and make it gross darkness: and while you look for Light, he turn it into the shadow of death, and make it gross darkness:
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Verse 17. But if you will not hear it, my soul shall weep in secret places for your pride,
Verse 17. But if you will not hear it, my soul shall weep in secret places for your pride,
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and mine eyes shall weep sore, and run down with tears, because the Lords flock is carried away captive. and mine eyes shall weep soar, and run down with tears, Because the lords flock is carried away captive.
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Give glory to God by confessing and repenting of your sins, by humbling your souls before the Lord,
Give glory to God by confessing and repenting of your Sins, by humbling your Souls before the Lord,
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before darkness come, and who knoweth but this may prevent darkness? The end of the first Sermon.
before darkness come, and who Knoweth but this may prevent darkness? The end of the First Sermon.
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SERMON II. 2 Cor. 7.1. Having these promises, dearly beloved, let us cleanse our selves.
SERMON II 2 Cor. 7.1. Having these promises, dearly Beloved, let us cleanse our selves.
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IT is the Title that I intend now, by the help of God, to insist upon, that sweet Parenthesis in the Text, Dearly beloved, wherein you have the Apostle breathing forth his affections unto this people:
IT is the Title that I intend now, by the help of God, to insist upon, that sweet Parenthesis in the Text, Dearly Beloved, wherein you have the Apostle breathing forth his affections unto this people:
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he speaks now as a Pastor, & he speaks to them of his spiritual Children. Dearly beloved, where you have, First, The title, Beloved.
he speaks now as a Pastor, & he speaks to them of his spiritual Children. Dearly Beloved, where you have, First, The title, beloved.
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Secondly, The exhortation to holiness, Let us cleanse our selves. Thirdly, The means how we should be cleansed and sanctified, Having these promises.
Secondly, The exhortation to holiness, Let us cleanse our selves. Thirdly, The means how we should be cleansed and sanctified, Having these promises.
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It is the first of these that I intend: the title that the Apostle gives to his children, Dearly beloved. From hence observe this Doctrine.
It is the First of these that I intend: the title that the Apostle gives to his children, Dearly Beloved. From hence observe this Doctrine.
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That the affections of a right Gospel-Minister towards his people are very ardent. Dearly beloved, there are two things in every Minister of Christ that are much exercised:
That the affections of a right Gospel minister towards his people Are very Ardent. Dearly Beloved, there Are two things in every Minister of christ that Are much exercised:
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his head and his heart, his head with labour, and his heart with love: his head with labour in the work of the Ministry:
his head and his heart, his head with labour, and his heart with love: his head with labour in the work of the Ministry:
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if done aright, it is a work fitter for Angels then for men:
if done aright, it is a work fitter for Angels then for men:
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it is our work to open the Oracles of God, even those sacred profound things that the Angels search into:
it is our work to open the Oracles of God, even those sacred profound things that the Angels search into:
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and if God did not help us, we might soon sink under the weight of such a burden:
and if God did not help us, we might soon sink under the weight of such a burden:
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and as a Ministers head is exercised with labour, so his heart is exercised with love,
and as a Ministers head is exercised with labour, so his heart is exercised with love,
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& it is hard to say which of the two exceeds: his labour or his love.
& it is hard to say which of the two exceeds: his labour or his love.
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Thus is it here in the Text, my dearly beloved: in these words we have Saint Paul laying siege to these Corinthians, and labouring to make a happy victory, to conquer them with kindness, dearly beloved. Saint Pauls heart was the spring of love, his lips were the pipe, the Corinthians were the cistern into which this spring did run.
Thus is it Here in the Text, my dearly Beloved: in these words we have Saint Paul laying siege to these Corinthians, and labouring to make a happy victory, to conquer them with kindness, dearly Beloved. Saint Paul's heart was the spring of love, his lips were the pipe, the Corinthians were the cistern into which this spring did run.
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This holy Apostle was a mirror and pattern of love, towards the sinning Corinthians: Pauls tears did drop towards the praying Corinthians, his love did burn:
This holy Apostle was a mirror and pattern of love, towards the sinning Corinthians: Paul's tears did drop towards the praying Corinthians, his love did burn:
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holy Paul was a Seraphin, his heart did burn in a flame of affection to his people:
holy Paul was a Seraphin, his heart did burn in a flame of affection to his people:
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how many passages do we find scattered in his Epistles? he tells his people, which sometimes he did write to,
how many passages do we find scattered in his Epistles? he tells his people, which sometime he did write to,
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and sometimes he preached to, he looked after their souls more then their silver, 2 Cor. 12.14. We seek not yours but you:
and sometime he preached to, he looked After their Souls more then their silver, 2 Cor. 12.14. We seek not yours but you:
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as a tender nurse cherisheth her childe with the breast, so Saint Paul gave his people the breast-milk of the Word, in 1 Thess. 2.8. this man of God did not only bestow a Sermon upon his people, but was willing to impart his very soul to them if it might save theirs, 1 Thess. 2.7. We were willing to have imparted to you our own souls, because you are dear unto us:
as a tender nurse Cherishes her child with the breast, so Saint Paul gave his people the Breastmilk of the Word, in 1 Thess 2.8. this man of God did not only bestow a Sermon upon his people, but was willing to impart his very soul to them if it might save theirs, 1 Thess 2.7. We were willing to have imparted to you our own Souls, Because you Are dear unto us:
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Such was Saint Pauls affection to his people, that without a complement he loved them more then his life, Phil. 2.17. and if I be offered upon the sacrifice & service of your faith, I rejoyce with you all:
Such was Saint Paul's affection to his people, that without a compliment he loved them more then his life, Philip 2.17. and if I be offered upon the sacrifice & service of your faith, I rejoice with you all:
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that is as if he had said, If it be so that my blood be poured forth as a sacrifice,
that is as if he had said, If it be so that my blood be poured forth as a sacrifice,
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if my death may be any way serviceable unto you, if it may help forward the strengthning and confirming of your faith, I am willing to die, I rejoyce to do it:
if my death may be any Way serviceable unto you, if it may help forward the strengthening and confirming of your faith, I am willing to die, I rejoice to do it:
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so full of affections was this Apostle, that he could not choose but love his people,
so full of affections was this Apostle, that he could not choose but love his people,
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though the more he did love, the lesse he should be loved: In 2 Corinth. 12.15.
though the more he did love, the less he should be loved: In 2 Corinth. 12.15.
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oh how did Paul sweeten all his Sermons with love, in 2 Corinth. 12. if he reproved sin,
o how did Paul sweeten all his Sermons with love, in 2 Corinth. 12. if he reproved since,
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yet he was angry in love;
yet he was angry in love;
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he dipt the pill in sugar, Galat. 4.9, 10, 11. How turn you again to weak and beggarly elements!
he dipped the pill in sugar, Galatians 4.9, 10, 11. How turn you again to weak and beggarly elements!
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you observe dayes, and months, and years; I am afraid of you, lest I have bestowed upon you labour in vain; you observe days, and months, and Years; I am afraid of you, lest I have bestowed upon you labour in vain;
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Brethren, I beseech you, be as I am.
Brothers, I beseech you, be as I am.
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See how Saint Paul chides their sins, and yet at the same time courts their souls:
See how Saint Paul chides their Sins, and yet At the same time Courts their Souls:
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no sooner did he lanch the wound, but presently he poured in wine and oyl into it:
no sooner did he launch the wound, but presently he poured in wine and oil into it:
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so did Paul love his people, that he would not justly give any offence to the weakest believer. 1 Cor. 8.13. If meat make my brother to offend, I will never eat flesh more whilst the world standeth.
so did Paul love his people, that he would not justly give any offence to the Weakest believer. 1 Cor. 8.13. If meat make my brother to offend, I will never eat Flesh more while the world Stands.
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Paul was like some tender mother, who forbears to eat those meats that she might, for fear of hurting the child that she gives suck to.Paul was like Some tender mother, who forbears to eat those Meats that she might, for Fear of hurting the child that she gives suck to.
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Thus you see he was a spiritual father made up of love:
Thus you see he was a spiritual father made up of love:
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and surely, my brethren, this affection in some degree is in all the true Ministers of Jesus Christ, they are full of sympathy and bowels unto those over whom the holy Ghost hath made them Overseers.
and surely, my brothers, this affection in Some degree is in all the true Ministers of jesus christ, they Are full of Sympathy and bowels unto those over whom the holy Ghost hath made them Overseers.
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I shall only glance at the Reasons why it will be thus, and why it should be thus, that such flaming affections there should be in all Christs Ministers to their people.
I shall only glance At the Reasons why it will be thus, and why it should be thus, that such flaming affections there should be in all Christ Ministers to their people.
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It will be thus for these two Reasons briefly. First, from that principle within that teacheth Love.
It will be thus for these two Reasons briefly. First, from that principle within that Teaches Love.
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Grace doth not fire the heart with passion, but with compassion.
Grace does not fire the heart with passion, but with compassion.
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Grace in the heart of a Minister files off that ruggedness that is in his spirit, making him loving and courteous. Paul once breathed out persecution:
Grace in the heart of a Minister files off that ruggedness that is in his Spirit, making him loving and courteous. Paul once breathed out persecution:
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but when Grace came, this bramble was turned into a spiritual Vine, twisting himself about the souls of his people with loving embraces.
but when Grace Come, this bramble was turned into a spiritual Vine, twisting himself about the Souls of his people with loving embraces.
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Secondly, there will be this ardent love in a ministers heart, from that spiritual relation that is betwixt him and his people: he is a spiritual Father:
Secondly, there will be this Ardent love in a Ministers heart, from that spiritual Relation that is betwixt him and his people: he is a spiritual Father:
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and shall we think him to be without bowels! 1 Cor. 4.15. Though you have ten thousand instructers, yet have you not many fathers:
and shall we think him to be without bowels! 1 Cor. 4.15. Though you have ten thousand instructers, yet have you not many Father's:
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for in Christ Jesus I have begotten you through the Gospel. Some he begets unto Christs, others he build up in Christ.for in christ jesus I have begotten you through the Gospel. some he begets unto Christ, Others he built up in christ.
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Doth not a father provide chearfully for his children? can a father see bread taken from his childe and not have his heart affected with it? is it not a grief to a parent to see his child put out to a drie Nurse?
Does not a father provide cheerfully for his children? can a father see bred taken from his child and not have his heart affected with it? is it not a grief to a parent to see his child put out to a dry Nurse?
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Secondly, there should be this ardent love and affection in all Gods Ministers for this reason,
Secondly, there should be this Ardent love and affection in all God's Ministers for this reason,
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because this is the liveliest way to do most good: knotty and stubborn hearts will soonest be wrought upon with kindness.
Because this is the Liveliest Way to do most good: knotty and stubborn hearts will soonest be wrought upon with kindness.
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The fire melteth the hardest metal; the fire of love with Gods blessing will melt the most obdurate sinner.
The fire melts the Hardest metal; the fire of love with God's blessing will melt the most obdurate sinner.
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A Boanarges, a son of consolation, who comes in the spirit of love and meekness, is the fittest to do a piece of Gospel-chirurgery, to restore and put such an one in joynt again that is overtaken with a fault. Gal. 6.1. Restore such a one with the spirit of love and meekness.
A Boanarges, a son of consolation, who comes in the Spirit of love and meekness, is the Fittest to do a piece of Gospel-chirurgery, to restore and put such an one in joint again that is overtaken with a fault. Gal. 6.1. Restore such a one with the Spirit of love and meekness.
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Thus much in short for the doctrinal part. Give me leave now to make some application.
Thus much in short for the doctrinal part. Give me leave now to make Some application.
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And first, here are several Inferences that may be drawn from this: As First, see here the right character of a Gospel-Minister:
And First, Here Are several Inferences that may be drawn from this: As First, see Here the right character of a Gospel minister:
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He is full of love, he exhorts, he comforts, he reproves, and all in love;
He is full of love, he exhorts, he comforts, he reproves, and all in love;
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he is never angry with his people, but because they will not be saved? How loth is a Minister of Christ to see precious souls,
he is never angry with his people, but Because they will not be saved? How loath is a Minister of christ to see precious Souls,
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like so many jewels, cast over-board into the dead Sea of hell? A conscientious Minister would count it an unhappy gain, to gain the world and lose the souls of his people:
like so many Jewels, cast overboard into the dead Sea of hell? A conscientious Minister would count it an unhappy gain, to gain the world and loose the Souls of his people:
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he saith, as the King of Sodome to Abraham, Give me the persons, and take thee the goods, Gen. 14.21. The second branch of Information is this;
he Says, as the King of Sodom to Abraham, Give me the Persons, and take thee the goods, Gen. 14.21. The second branch of Information is this;
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Are true Gospel-Ministers so full of love? then how sad is it to have such Ministers put upon a people as have no love to souls? The work of the ministry, it is a labour of love:
are true Gospel ministers so full of love? then how sad is it to have such Ministers put upon a people as have no love to Souls? The work of the Ministry, it is a labour of love:
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Oh how sad is it to have such in the ministry, that can neither labour nor love? that are such as are without bowels, that look more at tyths then at souls? It must needs be sad with a people in any part of the world to have such ministers set over them,
O how sad is it to have such in the Ministry, that can neither labour nor love? that Are such as Are without bowels, that look more At Tithes then At Souls? It must needs be sad with a people in any part of the world to have such Ministers Set over them,
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as either poyson them with error, or do what in them lies to damn them by their wicked example:
as either poison them with error, or do what in them lies to damn them by their wicked Exampl:
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How can the Devil reprove sin? how can the Minister cry out in the Pulpit against drunkenness, that will himself be drunk? Rom. 2.22. Thou that teachest a man should not steal, dost thou steal? Thou that sayest a man ought not to commit adultery, doest thou commit adultery? We read that the snuffers of the Tabernacle were to be made of pure gold, Exod. 37.23. those who by their calling are to reprove and snuffe off the sins of others, they should be pure gold, holy persons.
How can the devil reprove since? how can the Minister cry out in the Pulpit against Drunkenness, that will himself be drunk? Rom. 2.22. Thou that Teachest a man should not steal, dost thou steal? Thou that Sayest a man ought not to commit adultery, dost thou commit adultery? We read that the snuffers of the Tabernacle were to be made of pure gold, Exod 37.23. those who by their calling Are to reprove and snuff off the Sins of Others, they should be pure gold, holy Persons.
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In the Law God did appoint the lip of the Leper should be covered;
In the Law God did appoint the lip of the Leper should be covered;
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he ought to have his lip covered, he should not be permitted to speak the Oracles of God, who though he be by office an Angel,
he ought to have his lip covered, he should not be permitted to speak the Oracles of God, who though he be by office an Angel,
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yet by life is a Leper.
yet by life is a Leper.
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Thirdly, see from hence the happiness of a Minister who is placed among such a people as give him abundant cause of love:
Thirdly, see from hence the happiness of a Minister who is placed among such a people as give him abundant cause of love:
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How happy is he that can say to his people from his heart, NONLATINALPHABET my dearly beloved! And here let me speak by way of encouragement to you of this Parish;
How happy is he that can say to his people from his heart, my dearly Beloved! And Here let me speak by Way of encouragement to you of this Parish;
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I find St. Paul commending the good he saw in his people, 1 Thess. 1.3. We are bound to thank God alwayes for you beloved, because your faith grows exceedingly.
I find Saint Paul commending the good he saw in his people, 1 Thess 1.3. We Are bound to thank God always for you Beloved, Because your faith grows exceedingly.
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Here Paul is commending his people:
Here Paul is commending his people:
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in imitation of this Apostle, let me at this time speak a commendatory word to you;
in imitation of this Apostle, let me At this time speak a commendatory word to you;
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I have exercised my Ministry now among you for almost sixteen years, and I rejoyce and bless God that I cannot say, The more I love you, the lesse I am loved;
I have exercised my Ministry now among you for almost sixteen Years, and I rejoice and bless God that I cannot say, The more I love you, the less I am loved;
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I have received many signal demonstrations of love from you:
I have received many signal demonstrations of love from you:
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though other Parishes have exceeded you for number of houses, yet I think not for strength of affection.
though other Parishes have exceeded you for number of houses, yet I think not for strength of affection.
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I have with much comfort observed your reverent attention to the Word preached; you rejoyced in this light not for a season, but to this day:
I have with much Comfort observed your reverend attention to the Word preached; you rejoiced in this Light not for a season, but to this day:
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I have observed your zeal against error, and as much as could be expected in a critical time, your unity and amity:
I have observed your zeal against error, and as much as could be expected in a critical time, your unity and amity:
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this is your honour, and if for the future there should be any interruption made in my Ministry among you,
this is your honour, and if for the future there should be any interruption made in my Ministry among you,
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though I should not be permitted to preach to you, yet I shall not cease to love you, and to pray for you:
though I should not be permitted to preach to you, yet I shall not cease to love you, and to pray for you:
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but why should there be an interruption made? where is the crime? Some indeed say, that we are disloyal and seditious? Beloved, what my actings and sufferings for his Majesty have been, is known not to a few of you:
but why should there be an interruption made? where is the crime? some indeed say, that we Are disloyal and seditious? beloved, what my actings and sufferings for his Majesty have been, is known not to a few of you:
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but however we must go to Heaven through good report and thorough bad report:
but however we must go to Heaven through good report and through bad report:
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and it is well if we can get to glory, though we pass through the pikes.
and it is well if we can get to glory, though we pass through the pikes.
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I shall endeavour that I may still approve the sincerity of my love to you:
I shall endeavour that I may still approve the sincerity of my love to you:
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I will not promise that I shall still preach among you, nor will I say that I shall not;
I will not promise that I shall still preach among you, nor will I say that I shall not;
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I desire to be guided by the silver thread of Gods Word, and of Gods Providence: my heart is toward you:
I desire to be guided by the silver thread of God's Word, and of God's Providence: my heart is towards you:
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there is, you know, an expression in the late Act, that we shall be now shortly as if we were naturally dead;
there is, you know, an expression in the late Act, that we shall be now shortly as if we were naturally dead;
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and if I must die, let me leave some legacy with you before I go from you:
and if I must die, let me leave Some legacy with you before I go from you:
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I cannot but give you some counsel and advice for your souls, and I hope there is no hurt in that:
I cannot but give you Some counsel and Advice for your Souls, and I hope there is no hurt in that:
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There are, my beloved, these twenty directions, that I desire you to take special notice of, which I would leave as advice and counsel with you about your souls.
There Are, my Beloved, these twenty directions, that I desire you to take special notice of, which I would leave as Advice and counsel with you about your Souls.
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First, I beseech you, keep your constant hours every day with God; the godly man is a man set apart, Psal. 4.3. not only because God hath set him apart by election, but because he hath set himself apart by devotion.
First, I beseech you, keep your constant hours every day with God; the godly man is a man Set apart, Psalm 4.3. not only Because God hath Set him apart by election, but Because he hath Set himself apart by devotion.
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Give God the Aurorae fillium, begin the day with God, visit God in the morning before you make any other visits:
Give God the Aurorae fillium, begin the day with God, visit God in the morning before you make any other visits:
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wind up your hearts towards heaven in the morning, and they will go the better all the day after.
wind up your hearts towards heaven in the morning, and they will go the better all the day After.
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O turn your Closets into Temples: read the Scriptures: the two Testaments are the two lips by which God speaks to us;
O turn your Closets into Temples: read the Scriptures: the two Testaments Are the two lips by which God speaks to us;
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these will make you wise unto salvation:
these will make you wise unto salvation:
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the Scripture is both a glass to shew you your spots, and a laver to wash them away:
the Scripture is both a glass to show you your spots, and a laver to wash them away:
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besiege heaven every day with prayer: thus perfume your houses, and keep a constant intercourse with heaven.
besiege heaven every day with prayer: thus perfume your houses, and keep a constant intercourse with heaven.
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Secondly, get good books into your houses: when you have not the spring near to you, then get water into your cistern;
Secondly, get good books into your houses: when you have not the spring near to you, then get water into your cistern;
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so when you have not that wholsome preaching that you desire, good books are cisterns that hold the waters of life, in them to refresh you.
so when you have not that wholesome preaching that you desire, good books Are cisterns that hold the waters of life, in them to refresh you.
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When Davids natural heat was taken away, they covered him with warm clothes, 1 Kings 1. so when you find a chilness upon your souls,
When Davids natural heat was taken away, they covered him with warm clothes, 1 Kings 1. so when you find a chillness upon your Souls,
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and that your former heat begins to abate, ply your selves with warm clothes;
and that your former heat begins to abate, ply your selves with warm clothes;
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get those good books that may acquaint you with such truths as may warm and affect your hearts.
get those good books that may acquaint you with such truths as may warm and affect your hearts.
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Thirdly, have a care of your company: take heed of unnecessary familiarity with sinners: we cannot cetch health from another, but we may soon cetch a disease:
Thirdly, have a care of your company: take heed of unnecessary familiarity with Sinners: we cannot cetch health from Another, but we may soon cetch a disease:
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the disease of sin is very cetching:
the disease of since is very cetching:
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I would be as fraid of coming among the wicked, as among those that have the plague, Psal. 106.35. They were mingled with the heathen & learned their works:
I would be as fraid of coming among the wicked, as among those that have the plague, Psalm 106.35. They were mingled with the heathen & learned their works:
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if we cannot make others better, let us have a care that they make not us worse.
if we cannot make Others better, let us have a care that they make not us Worse.
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Lot was a miracle, he kept fresh in Sodomes salt-water. My beloved, take heed of the occasions of sin:Lot was a miracle, he kept fresh in Sodom's Saltwater. My Beloved, take heed of the occasions of since:
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evil company is an occasion of sin.
evil company is an occasion of since.
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The Nazarites in the old Law, as they might drink no wine, so they were forbidden grapes, whereof the wine was made,
The nazarites in the old Law, as they might drink no wine, so they were forbidden grapes, whereof the wine was made,
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as you read in Numb. 6. to teach us, that all occasions of sin must be avoided:
as you read in Numb. 6. to teach us, that all occasions of since must be avoided:
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evil company is, hellus animarum, the Devils draw-net, by which he draws millions to Hell:
evil company is, hellus animarum, the Devils draw-net, by which he draws millions to Hell:
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How many families and how many souls have been ruined and undone in this City by evil company? many there are that go from a Play-house to a Whore-house,
How many families and how many Souls have been ruined and undone in this city by evil company? many there Are that go from a Playhouse to a Whorehouse,
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and from a Tavern to Tyburn. Fourthly, have a care whom ye hear; it is our Saviour Christs counsel, Mat. 7.15. Beware of false Prophets, that come to you in sheeps cloathing, but inwardly are ravening wolves.
and from a Tavern to Tyburn. Fourthly, have a care whom you hear; it is our Saviour Christ counsel, Mathew 7.15. Beware of false prophets, that come to you in Sheep clothing, but inwardly Are ravening wolves.
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Let me tell you, the Devil hath his Ministers as well as Christ: Rev. 12.15. The Serpent cast out of his mouth water as a flood after the woman:
Let me tell you, the devil hath his Ministers as well as christ: Rev. 12.15. The Serpent cast out of his Mouth water as a flood After the woman:
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that is, as the learned expound it, Satan by his Ministers and Emissaries cast out the flood of Arrian doctrine to drown the Church.
that is, as the learned expound it, Satan by his Ministers and Emissaries cast out the flood of Arrian Doctrine to drown the Church.
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There are some, who by the subtilty of their wit have learned the Art to mix error with truth,
There Are Some, who by the subtlety of their wit have learned the Art to mix error with truth,
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and to give poyson in a golden cup. Take heed who you hear, and how you hear;
and to give poison in a golden cup. Take heed who you hear, and how you hear;
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be like those noble Bereans, that searched the Scriptures whether the things that they preached were so or not, Acts 17.11. Your ears must not be like spunges that suck in puddle-water as well as wine;
be like those noble Bereans, that searched the Scriptures whither the things that they preached were so or not, Acts 17.11. Your ears must not be like sponges that suck in puddle-water as well as wine;
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but your ears must be like a fan, that fans out the chaffe, but retains the pure wheat:
but your ears must be like a fan, that fans out the chaff, but retains the pure wheat:
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you must be like those in the Parable, Matth. 13.48. that gathered the good fish into vessels, but cast the bad away.
you must be like those in the Parable, Matthew 13.48. that gathered the good Fish into vessels, but cast the bad away.
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The Saints are called Virgins for their wisdom: they will not let every one defile their souls with error;
The Saints Are called Virgins for their Wisdom: they will not let every one defile their Souls with error;
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they have a judicious ear, and a critical palate, that can distinguish betwixt truth and error,
they have a judicious ear, and a critical palate, that can distinguish betwixt truth and error,
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and put a difference betwixt meat of Gods sending, and the Devils cooking. Fiftly, study sincerity, Psal. 51.6. Behold thou desirest truth in the inward part:
and put a difference betwixt meat of God's sending, and the Devils cooking. Fifty, study sincerity, Psalm 51.6. Behold thou Desirest truth in the inward part:
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be what you seem to be: be not like Rowers in a Barge, that look one way and row another:
be what you seem to be: be not like Rowers in a Barge, that look one Way and row Another:
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Do not look heaven-ward by your profession, and row hell-ward by your conversation: do not pretend to love God, and yet love sin: Simulata sanctitas, duplicata iniquitas: Counterfeit piety is double iniquity.
Do not look heavenward by your profession, and row hellward by your Conversation: do not pretend to love God, and yet love since: Simulata Sanctitas, duplicata iniquitas: Counterfeit piety is double iniquity.
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Let your hearts be upright with God: the plainer the Diamond is, the richer it is;
Let your hearts be upright with God: the plainer the Diamond is, the Richer it is;
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and the more plain the heart is, the more doth God value this jewel: A little rusty gold is far better then a great deal of bright brass:
and the more plain the heart is, the more does God valve this jewel: A little rusty gold is Far better then a great deal of bright brass:
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a little true Grace, though rusted over with many infirmities, is better then all the glistering shews of hypocrites:
a little true Grace, though rusted over with many infirmities, is better then all the glistering shows of Hypocrites:
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a sincere heart is Gods currant coin, and he will give it grains of allowance. Sixthly, as you love your souls, be not strangers to your selves;
a sincere heart is God's currant coin, and he will give it grains of allowance. Sixthly, as you love your Souls, be not Strangers to your selves;
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be much and often in the work of self-examination; among all the books that you read, turn over the book of your own heart;
be much and often in the work of self-examination; among all the books that you read, turn over the book of your own heart;
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look into the book of conscience, see what is written there: Psal. 77.6. I commune with mine own heart:
look into the book of conscience, see what is written there: Psalm 77.6. I commune with mine own heart:
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Set up a judgement seat in your own souls; examine whether you have grace or not:
Set up a judgement seat in your own Souls; examine whither you have grace or not:
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prove whether you are in the faith:
prove whither you Are in the faith:
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be as much afraid of a painted holiness as you would be afraid of going to a painted heaven:
be as much afraid of a painted holiness as you would be afraid of going to a painted heaven:
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Do not think your selves good, because others think so: let the Word be the touch-stone, by which you try your hearts:
Do not think your selves good, Because Others think so: let the Word be the touchstone, by which you try your hearts:
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let the Word be the looking-glass, by which you judge of the complexion of your souls:
let the Word be the looking-glass, by which you judge of the complexion of your Souls:
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for want of this self-searching many live known to others, and die unknown to themselves. Seventhly, keep your spiritual watch, Mat. 13.37. what I say unto you I say unto all, watch:
for want of this Self-searching many live known to Others, and die unknown to themselves. Seventhly, keep your spiritual watch, Mathew 13.37. what I say unto you I say unto all, watch:
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if it were the last word I should speak, it should be this word, watch. O what need hath a Christian to be ever upon his watch!
if it were the last word I should speak, it should be this word, watch. O what need hath a Christian to be ever upon his watch!
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the heart is a subtle piece, and will be stealing out to vanity, and if we are not careful it will decoy us into sin:
the heart is a subtle piece, and will be stealing out to vanity, and if we Are not careful it will decoy us into since:
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we have a special eye upon such persons as we suspect: thy heart is a suspicious person:
we have a special eye upon such Persons as we suspect: thy heart is a suspicious person:
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O have an eye upon it, watch it continually: it is a bosom traytor. Job set a watch before his eyes, Job 31.1. We must every day keep sentinel: sleep not upon your guard:
Oh have an eye upon it, watch it continually: it is a bosom traitor. Job Set a watch before his eyes, Job 31.1. We must every day keep sentinel: sleep not upon your guard:
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our sleeping time is the Devils tempting time: let not not your watch candle go out.
our sleeping time is the Devils tempting time: let not not your watch candle go out.
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Eightly, you that are the people of God, do you often ossociate together, Mal. 3.16. they that feared the Lord, spake often one to another, Christs Doves should flock together:
Eighth, you that Are the people of God, do you often ossociate together, Malachi 3.16. they that feared the Lord, spoke often one to Another, Christ Dove should flock together:
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one Christian will help to heat another:
one Christian will help to heat Another:
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a single coal of Juniper will soon die, but many coals put together, will keep life one in another.
a single coal of Juniper will soon die, but many coals put together, will keep life one in Another.
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Conference sometimes may do as much good as preaching:
Conference sometime may do as much good as preaching:
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one Christian by good discourse drops holy oyl upon another, that makes the lamp of his grace to shine the brighter.
one Christian by good discourse drops holy oil upon Another, that makes the lamp of his grace to shine the Brighter.
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It is great wisdom to keep up the trade in a Corporation.
It is great Wisdom to keep up the trade in a Corporation.
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Christians by meeting often together, setting good discourse on foot, keep up the trade of godliness, that else would decay & soon be lost.
Christians by meeting often together, setting good discourse on foot, keep up the trade of godliness, that Else would decay & soon be lost.
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Is not the communion of Saints an Article in our Creed? Do not then live so asunder,
Is not the communion of Saints an Article in our Creed? Do not then live so asunder,
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as if this Article were blotted out. The Naturalists observe there is a sympathy in Plants;
as if this Article were blotted out. The Naturalists observe there is a Sympathy in Plants;
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they say some Plants bear better when they grow near other plants, as the Vine and the Elme, the Olive and the Myrtle thrive best when they grow together:
they say Some Plants bear better when they grow near other plants, as the Vine and the Elm, the Olive and the Myrtle thrive best when they grow together:
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it is true in Religion, the Saints are trees of righteousness, that thrive best in godliness when they grow together.
it is true in Religion, the Saints Are trees of righteousness, that thrive best in godliness when they grow together.
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Ninthly, get your hearts screwed up above the world; set your affections upon things above, Col. 3.3. We may see the face of the Moon in the water, but the Moon is fixed above in the Firmament:
Ninthly, get your hearts screwed up above the world; Set your affections upon things above, Col. 3.3. We may see the face of the Moon in the water, but the Moon is fixed above in the Firmament:
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so though a Christian walks here below, yet his heart should be fixed above in Heaven:
so though a Christian walks Here below, yet his heart should be fixed above in Heaven:
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in Heaven there is our best kindred, our purest joy, our Mansion-house; O let our hearts be above:
in Heaven there is our best kindred, our Purest joy, our Mansion-house; Oh let our hearts be above:
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it is the best and the sweetest kind of life: the higher the bird flies, the sweeter it sings:
it is the best and the Sweetest kind of life: the higher the bird flies, the Sweeten it sings:
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and the higher the heart is raised above the world, the sweeter joy it hath. The Eagle that flies in the air, is not stung by the Serpent:
and the higher the heart is raised above the world, the Sweeten joy it hath. The Eagl that flies in the air, is not stung by the Serpent:
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those whose hearts are elevated above the lower Region of this world, are not stung with the vexations and disquietments that others are,
those whose hearts Are elevated above the lower Region of this world, Are not stung with the vexations and disquietments that Others Are,
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but are full of joy and contentment. 10. Trade much in the promises: the promises are great supports to faith;
but Are full of joy and contentment. 10. Trade much in the promises: the promises Are great supports to faith;
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faith lives in a promise as the fish lives in the water: the promises are both comforting and quickening:
faith lives in a promise as the Fish lives in the water: the promises Are both comforting and quickening:
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they are mitralia evangelii, the very breasts of the Gospel: as the child by sucking the breasts gets strength;
they Are mitralia Evangelii, the very breasts of the Gospel: as the child by sucking the breasts gets strength;
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so faith by sucking the breast of a promise gets strength and revives.
so faith by sucking the breast of a promise gets strength and revives.
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The promises of God are bladders to keep us from sinking when we come into the waters of affliction:
The promises of God Are bladders to keep us from sinking when we come into the waters of affliction:
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the promises are sweet clusters of grapes that grow upon Christ the true Vine. O trade much in the promises:
the promises Are sweet clusters of grapes that grow upon christ the true Vine. O trade much in the promises:
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there is no condition that you can be in, but you have a promise: the promises are like Manna, that sute themselves to every Christians palate.
there is no condition that you can be in, but you have a promise: the promises Are like Manna, that suit themselves to every Christians palate.
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11. To all you that hear me, live in a calling.
11. To all you that hear me, live in a calling.
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Jerome gave his friend this advice to be ever well employed, that when the Devil came to tempt him, he might find him working in his vineyard, Sure I am, the same God that saith, Remember the Sabbath-day to keep it holy, saith also, Six days shalt thou labour. Jerome gave his friend this Advice to be ever well employed, that when the devil Come to tempt him, he might find him working in his vineyard, Sure I am, the same God that Says, remember the Sabbath-day to keep it holy, Says also, Six days shalt thou labour.
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The great God never sealed any warrants to idleness: an idle professour is the shame of his profession, 2 Thess. 3.11. I hear there are some, sayes the Apostle, that work not at all, but are busibodies:
The great God never sealed any warrants to idleness: an idle professor is the shame of his profession, 2 Thess 3.11. I hear there Are Some, Says the Apostle, that work not At all, but Are Busybodies:
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such we exhort, by our Lord Jesus Christ, that with quietness they work. Solon made Laws to punish idleness;such we exhort, by our Lord jesus christ, that with quietness they work. Solon made Laws to Punish idleness;
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and Cicero saith of an idle man, Spiritum trahit, non vivit, he draws his breath, but doth not live, he is not useful:
and Cicero Says of an idle man, Spiritum trahit, non vivit, he draws his breath, but does not live, he is not useful:
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but a good Christian acts within the sphere of his own calling. 12. Let me intreat you to joyn the first and the second Table together:
but a good Christian acts within the sphere of his own calling. 12. Let me entreat you to join the First and the second Table together:
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piety to God, and equity to your Neighbour: the Apostle puts these two words together in one verse, NONLATINALPHABET Titus 2.12. That we should live righteously and godly: righteously, that relates to mortality;
piety to God, and equity to your Neighbour: the Apostle puts these two words together in one verse, Titus 2.12. That we should live righteously and godly: righteously, that relates to mortality;
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godly, that relates to piety and sanctity:
godly, that relates to piety and sanctity:
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alwayes remember this, every Command hath the same Divine stamp and authority as another Command hath.
always Remember this, every Command hath the same Divine stamp and Authority as Another Command hath.
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I would try a moral man by the duties of the first Table, & I would try a professor by the duties of the second Table:
I would try a moral man by the duties of the First Table, & I would try a professor by the duties of the second Table:
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Some pretend faith, but have no wo•ks; others have works, but they have no faith: Some pretend zeal for God, but are not just in their dealings;
some pretend faith, but have no wo•ks; Others have works, but they have no faith: some pretend zeal for God, but Are not just in their dealings;
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others are just in their dealings, but have not one spark of zeal for God.
Others Are just in their dealings, but have not one spark of zeal for God.
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If you would go to heaven, you must turn both sides to the Table, the first and second Table, joyn piety & mortality together:
If you would go to heaven, you must turn both sides to the Table, the First and second Table, join piety & mortality together:
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as we blame the Papists for blotting out the second Commandment, let not the Papists blame us for leaving out the second Table.
as we blame the Papists for blotting out the second Commandment, let not the Papists blame us for leaving out the second Table.
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13. Joyn the Serpent and the Dove together, innocency and prudence, Mat. 10.16. Be wise as Serpents, and harmless as Doves.
13. Join the Serpent and the Dove together, innocency and prudence, Mathew 10.16. Be wise as Serpents, and harmless as Dove.
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We must have innocency with our wisdom, else our wisdom is but craftiness; and we must have wisdom with our innocency, else our innocency is but weakness:
We must have innocency with our Wisdom, Else our Wisdom is but craftiness; and we must have Wisdom with our innocency, Else our innocency is but weakness:
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We must have the harmlessness of the Dove, that we may not wrong others;
We must have the harmlessness of the Dove, that we may not wrong Others;
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and we must have the prudence of the Serpent, that others may not abuse and circumvent us;
and we must have the prudence of the Serpent, that Others may not abuse and circumvent us;
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not to wrong the truth by silence here is the innocency of the Dove; not to betray our selves by rashness, here's the wisdom of the Serpent:
not to wrong the truth by silence Here is the innocency of the Dove; not to betray our selves by rashness, here's the Wisdom of the Serpent:
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how happy is it where these two are united, the Dove & the Serpent! the Dove without the Serpent is folly, and the Serpent with the Dove is impiety.
how happy is it where these two Are united, the Dove & the Serpent! the Dove without the Serpent is folly, and the Serpent with the Dove is impiety.
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14. Be more afraid of sin then of suffering: A man may be afflicted, and yet have the love of God;
14. Be more afraid of since then of suffering: A man may be afflicted, and yet have the love of God;
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but he cannot sin, but presently God is angry; sin eclipses the light of Gods countenance;
but he cannot sin, but presently God is angry; since Eclipses the Light of God's countenance;
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in suffering the Conscience may be quiet. When the hail beats upon the tiles, there may be musick in the house;
in suffering the Conscience may be quiet. When the hail beats upon the tiles, there may be music in the house;
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and when there is suffering in the body, there may be peace and musick in the conscience;
and when there is suffering in the body, there may be peace and music in the conscience;
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but when a man sins wilfully and presumptuously, he loseth all his peace.
but when a man Sins wilfully and presumptuously, he loses all his peace.
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Spira abjured his faith, and he became a terrour to himself, he could not endure himself;Spira abjured his faith, and he became a terror to himself, he could not endure himself;
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he professed he thought Cain and Judas in hell did not feel those terrors and horrors that he felt.
he professed he Thought Cain and Judas in hell did not feel those terrors and horrors that he felt.
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He that will commit sin to prevent suffering, is like a man that lets his head be wounded, to save his shield and his helmet. 15. Take heed of Idolatry: In 1 Joh. 5.21. Little children, keep your selves from Idols.
He that will commit since to prevent suffering, is like a man that lets his head be wounded, to save his shield and his helmet. 15. Take heed of Idolatry: In 1 John 5.21. Little children, keep your selves from Idols.
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Idolatry is an Image of jealousie to provoke God, it breaks the mariage-knot asunder, & makes the Lord disclaim his interest in a people;
Idolatry is an Image of jealousy to provoke God, it breaks the Marriage knot asunder, & makes the Lord disclaim his Interest in a people;
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what kind of Religion is Popery? it is the mother of many monsters.
what kind of Religion is Popery? it is the mother of many monsters.
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What Soul-damning doctrins do it hold forth, as the meriting of salvation by good works, the giving of pardons, the worshipping of Angels, Popish indulgencies, Purgatory,
What Soul damning doctrines do it hold forth, as the meriting of salvation by good works, the giving of Pardons, the worshipping of Angels, Popish Indulgences, Purgatory,
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and the like? it is a Soul-damning Religion, it is the breeder of ignorance, uncleanness & murder, the Popish Religion is not defended by strength of Argument, but by force of Arms;
and the like? it is a Soul damning Religion, it is the breeder of ignorance, uncleanness & murder, the Popish Religion is not defended by strength of Argument, but by force of Arms;
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keep your selves from Idols, and take heed of Superstition, that is the Gentleman-usher to Popery.
keep your selves from Idols, and take heed of Superstition, that is the Gentleman-usher to Popery.
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16. Think not the worse of Godliness because it is reproached and persecuted; wicked men being stirred up by the Devil, do maliciously reproach the wayes of God;
16. Think not the Worse of Godliness Because it is reproached and persecuted; wicked men being stirred up by the devil, do maliciously reproach the ways of God;
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such were Julian and Lucian: though wicked men would be godly on their death beds, yet in the time of their life they revile and hate godliness;
such were Julian and Lucian: though wicked men would be godly on their death Beds, yet in the time of their life they revile and hate godliness;
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but think not you the worse of Religion because it is reproached by the wicked. Suppose a Virgin should be reproached for her chastity, yet chastity is never the worse:
but think not you the Worse of Religion Because it is reproached by the wicked. Suppose a Virgae should be reproached for her chastity, yet chastity is never the Worse:
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if a blind man jeer the Sun, the Sun is never the less bright. Holiness is a beautiful and glorious thing;
if a blind man jeer the Sun, the Sun is never the less bright. Holiness is a beautiful and glorious thing;
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it is the Angels glory, and shall we be ashamed of that which makes us like the Angels? There is a time coming when wicked men would be glad of some of that holiness that now they despise,
it is the Angels glory, and shall we be ashamed of that which makes us like the Angels? There is a time coming when wicked men would be glad of Some of that holiness that now they despise,
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but they shall be as far then from obtaining it, as they are now from desiring it.
but they shall be as Far then from obtaining it, as they Are now from desiring it.
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17. Think not the better of sin because it is in fashion; think not the better of impiety and ungodliness because most walk in those crooked ways. Multitude is a foolish argument:
17. Think not the better of since Because it is in fashion; think not the better of impiety and ungodliness Because most walk in those crooked ways. Multitude is a foolish argument:
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Multitude doth not argue the goodness of a thing; the Devils name is Legion, that signifieth a multitude.
Multitude does not argue the Goodness of a thing; the Devils name is Legion, that signifies a multitude.
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Hellroad is this day full of Travellers; esteem not the better of sin because most go this way;
Hellroad is this day full of Travellers; esteem not the better of since Because most go this Way;
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do we think the better of the Plague because it is common? The plea of a Multitude will not hold at Gods bar;
do we think the better of the Plague Because it is Common? The plea of a Multitude will not hold At God's bar;
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when God shall ask you, why did you prophane my Sabbath, why were you drunk,
when God shall ask you, why did you profane my Sabbath, why were you drunk,
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why did you break your Oaths? to say then, Lord, Because most men did so, will be but a poor plea;
why did you break your Oaths? to say then, Lord, Because most men did so, will be but a poor plea;
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God will say to you, Then seeing you have sinned with the multitude, you shall now go to Hell with the multitude.
God will say to you, Then seeing you have sinned with the multitude, you shall now go to Hell with the multitude.
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I beseech you as you tender your souls, walk Antipodes to the corruptions of the Times;
I beseech you as you tender your Souls, walk Antipodes to the corruptions of the Times;
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if you are living Fish, swim against the stream; dead fish swim down the stream. Ephes. 5.11. Have no fellowship with the unfruitful works of darkness, but rather reprove them.
if you Are living Fish, swim against the stream; dead Fish swim down the stream. Ephesians 5.11. Have no fellowship with the unfruitful works of darkness, but rather reprove them.
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18. In the business of Religion serve God with all your might, Eccles. 9.10. Whatsoever thy hand findeth to do, do it with thy might, for there is no work or device in the grave whither thou goest.
18. In the business of Religion serve God with all your might, Eccles. 9.10. Whatsoever thy hand finds to do, do it with thy might, for there is no work or device in the grave whither thou goest.
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This is an Argument why we should do all we can for God, serve him with all our strength,
This is an Argument why we should do all we can for God, serve him with all our strength,
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because the grave is very near, and there is no praying, no repenting in the grave;
Because the grave is very near, and there is no praying, no repenting in the grave;
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our time is but small, and therefore our zeal for God should be great.
our time is but small, and Therefore our zeal for God should be great.
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David danced with all his might before the Ark, and so should we act vigorously for God in the sphere of Obedience, Rom. 12.12. fervent in spirit serving the Lord. David danced with all his might before the Ark, and so should we act vigorously for God in the sphere of obedience, Rom. 12.12. fervent in Spirit serving the Lord.
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Take heed of a dull lazy temper in Gods service;
Take heed of a dull lazy temper in God's service;
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you must not only say a Prayer, or read a Prayer, but you must pour out your soul in Prayer;
you must not only say a Prayer, or read a Prayer, but you must pour out your soul in Prayer;
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not only love God, but be sick of love to God. God in the old Law would have the Coals put to the Incense, Levit. 16.13. and why so? to typifie that the Heart must be inflamed in the worship of God, your Prayers must go up with a flame of Devotion.
not only love God, but be sick of love to God. God in the old Law would have the Coals put to the Incense, Levit. 16.13. and why so? to typify that the Heart must be inflamed in the worship of God, your Prayers must go up with a flame of Devotion.
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I confess Hell will be taken without a storm, you may jump into Hell with ease;
I confess Hell will be taken without a storm, you may jump into Hell with ease;
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but it is all up hill to Heaven, and therefore you must put forth all your might. Mat. 12.11. The violent take heaven by force.
but it is all up hill to Heaven, and Therefore you must put forth all your might. Mathew 12.11. The violent take heaven by force.
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Heaven is not taken but by storm:
Heaven is not taken but by storm:
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do you not see men zealous and very active for the Devil, and for their Lusts? and shall they take pains for Hell,
do you not see men zealous and very active for the devil, and for their Lustiest? and shall they take pains for Hell,
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and will not you take pains for Heaven? 19. Do all the good you can while you live to others.
and will not you take pains for Heaven? 19. Do all the good you can while you live to Others.
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God hath made every Creature usefull for us; the Sunne hath not its light for it self, but for us;
God hath made every Creature useful for us; the Sun hath not its Light for it self, but for us;
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the Fountain runs freely, and so does the myrrhe drop from the Tree;
the Fountain runs freely, and so does the myrrh drop from the Tree;
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every Creature doth as it were deny it self for us, the Beast gives us its labour, the bird gives us its musick, and the Silk-worm its silke:
every Creature does as it were deny it self for us, the Beast gives us its labour, the bird gives us its music, and the Silkworm its silk:
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Now hath God made every thing useful for us, and shall not we be be useful one for the good of another? O labour to be helpful to the Souls of others,
Now hath God made every thing useful for us, and shall not we be be useful one for the good of Another? O labour to be helpful to the Souls of Others,
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and to supply the wants of others: Jesus Christ was a publick Blessing in the World, he went about doing good;
and to supply the Wants of Others: jesus christ was a public Blessing in the World, he went about doing good;
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we are all Members of the Body politick, nay, are we not Members of the Body mystical,
we Are all Members of the Body politic, nay, Are we not Members of the Body mystical,
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and shall not every Member be helpful for the good of the Body? that is a dead Member that doth not communicate to the good of the Body.
and shall not every Member be helpful for the good of the Body? that is a dead Member that does not communicate to the good of the Body.
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O labour to be useful to others while you live, that so when you die, there may be a miss of you;
O labour to be useful to Others while you live, that so when you die, there may be a miss of you;
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many live so unfruitfully, that truly their Life is scarce worth a prayer, nor their Death scarce worth a tear.
many live so unfruitfully, that truly their Life is scarce worth a prayer, nor their Death scarce worth a tear.
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20. Every day spend some thoughts upon Eternity. O Eternity, Eternity!
20. Every day spend Some thoughts upon Eternity. O Eternity, Eternity!
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all of us here are ere long, it may be some of us within a few dayes or hours, to lanch forth into the Ocean of Eternity.
all of us Here Are ere long, it may be Some of us within a few days or hours, to launch forth into the Ocean of Eternity.
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Eternity is status interminabilis, sayes Boetius; no Prospective-glass can see to the end of Eternity.
Eternity is status interminabilis, Says Boethius; no Prospective-glass can see to the end of Eternity.
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Eternity is a summe that can never be numbered, a Line that can never be measured;
Eternity is a sum that can never be numbered, a Line that can never be measured;
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Eternity is a Condition of everlasting misery or everlasting happiness;
Eternity is a Condition of everlasting misery or everlasting happiness;
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if you are godly, then shall you be for ever happy, you shall be always sunning your selves in the light of Gods countenance;
if you Are godly, then shall you be for ever happy, you shall be always sunning your selves in the Light of God's countenance;
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if you are wicked, you shall be always miserable, ever lying in the scalding Furnace of the wrath of the Almighty.
if you Are wicked, you shall be always miserable, ever lying in the scalding Furnace of the wrath of the Almighty.
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Eternity to the Godly is a day that hath no sun-setting; Eternity to the Wicked is a night that hath no sun-rising.
Eternity to the Godly is a day that hath no sunsetting; Eternity to the Wicked is a night that hath no sunrising.
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O I beseech you my Brethren, every day spend some time upon the thoughts of Eternity.
O I beseech you my Brothers, every day spend Some time upon the thoughts of Eternity.
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The serious thoughts of an Eternal Condition would be a great means to promote holiness. 1. The thoughts of Eternity would make us very serious about our Souls.
The serious thoughts of an Eternal Condition would be a great means to promote holiness. 1. The thoughts of Eternity would make us very serious about our Souls.
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O my Soul, thou art shortly to flie into Eternity, a Condition that can never be reversed or altered;
O my Soul, thou art shortly to fly into Eternity, a Condition that can never be reversed or altered;
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how serious would this make us about our Heaven-born Souls!
how serious would this make us about our Heavenborn Souls!
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Zeuxes being once asked why he was so long in drawing a Picture, answered, aeternitati pingo, I am now painting for Eternity.Zeuxes being once asked why he was so long in drawing a Picture, answered, Aeternitati pingo, I am now painting for Eternity.
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Oh how fervently would that man pray that thinks he is praying for Eternity.
O how fervently would that man pray that thinks he is praying for Eternity.
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Oh how accurately and circumspectly would that man live that thinks upon this moment hangs Eternity!
O how accurately and circumspectly would that man live that thinks upon this moment hangs Eternity!
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2. The thoughts of Eternity would make us slight and contemn all the things of this World.
2. The thoughts of Eternity would make us slight and contemn all the things of this World.
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What is the World to him that hath Eternity alwayes in his Eye? Did we think seriously and solemnly of Eternity, we should never over-value the Comforts of the World,
What is the World to him that hath Eternity always in his Eye? Did we think seriously and solemnly of Eternity, we should never overvalue the Comforts of the World,
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nor over-grieve the Crosses of the World. 1. We should not over-value the Comforts of the World.
nor overgrieve the Crosses of the World. 1. We should not overvalue the Comforts of the World.
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Worldly comforts are very sweet, but they are very swift, they are soon gone; the pleasures of the World are but for a season;
Worldly comforts Are very sweet, but they Are very swift, they Are soon gone; the pleasures of the World Are but for a season;
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just like Noah 's Dove that brought an Olive branch in her Mouth, but she had Wings,
just like Noah is Dove that brought an Olive branch in her Mouth, but she had Wings,
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and so did presently flie from the Ark;
and so did presently fly from the Ark;
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so are all outward Comforts, they bring an Olive branch, but they have wings too, with which they flie away.
so Are all outward Comforts, they bring an Olive branch, but they have wings too, with which they fly away.
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2. The thoughts of Eternity would make us not to over-grieve the Crosses and Sufferings of the World.
2. The thoughts of Eternity would make us not to overgrieve the Crosses and Sufferings of the World.
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What are these Sufferings to Eternity? our Sufferings, sayes the Apostle, are but for a while, 1 Pet. 5.10.
What Are these Sufferings to Eternity? our Sufferings, Says the Apostle, Are but for a while, 1 Pet. 5.10.
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What are all the Sufferings we can undergo in the World to Eternitie? Affliction may be lasting, but it is not everlasting.
What Are all the Sufferings we can undergo in the World to Eternity? Affliction may be lasting, but it is not everlasting.
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Our Sufferings here are not worthy to be compared to an eternal weight of Glory. And thus my Beloved, I have given you these Twenty Directions for your precious Soules:
Our Sufferings Here Are not worthy to be compared to an Eternal weight of Glory. And thus my beloved, I have given you these Twenty Directions for your precious Souls:
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I beseech you treasure them up as so many Jewels in the Cabinet of your Breast:
I beseech you treasure them up as so many Jewels in the Cabinet of your Breast:
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Did you carry these Directions about you, they would be a most excellent Antidote to keep you from Sin,
Did you carry these Directions about you, they would be a most excellent Antidote to keep you from since,
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and an excellent means to preserve the zeal of Pietie flaming upon the Altar of your Hearts.
and an excellent means to preserve the zeal of Piety flaming upon the Altar of your Hearts.
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I have many things yet to say to you, but I know not whether God will give me another Opportunitie;
I have many things yet to say to you, but I know not whither God will give me Another Opportunity;
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my strength is now almost gone;
my strength is now almost gone;
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I beseech you, let these things which I have spoken make deep impressions upon all your souls.
I beseech you, let these things which I have spoken make deep impressions upon all your Souls.
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Consider what hath been said, and the Lord give you Understanding in all things.
Consider what hath been said, and the Lord give you Understanding in all things.
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SERMON III. 1 John 5.1. & 21. Whosoever believeth that Jesus is the Christ, is born of God;
SERMON III. 1 John 5.1. & 21. Whosoever Believeth that jesus is the christ, is born of God;
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and every one that loveth him that begat, loveth him also that is begotten of him.
and every one that loves him that begat, loves him also that is begotten of him.
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Little Children, keep your selves from Idols.
Little Children, keep your selves from Idols.
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THis General Doctrine I have already delivered unto you from this Text, which indeed is the marrow and substance of the whole Chapter, That Gospel-believing is a Duty, which they that really perform are highly priviledged by to their greatest advantage:
THis General Doctrine I have already Delivered unto you from this Text, which indeed is the marrow and substance of the Whole Chapter, That Gospel-believing is a Duty, which they that really perform Are highly privileged by to their greatest advantage:
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I have spoken concerning Gospel-believing, and that it is a duty, and that they that do really perform it are highly dignified and priviledged by it,
I have spoken Concerning Gospel-believing, and that it is a duty, and that they that do really perform it Are highly dignified and privileged by it,
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as hath been made to appear from the Chapter;
as hath been made to appear from the Chapter;
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that which remains to be done, and shall be, as God enables the work of this morning, is, to make improvement of this Doctrine, which is one of the most material and momentous Doctrines that can be preached to us.
that which remains to be done, and shall be, as God enables the work of this morning, is, to make improvement of this Doctrine, which is one of the most material and momentous Doctrines that can be preached to us.
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Gospel believing it hath most precious priviledges entailed upon it;
Gospel believing it hath most precious privileges entailed upon it;
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whosoever believeth that Jesus is the Christ, that Jesus is the Son of God, that Jesus is come in the Flesh, is born of God, knows God,
whosoever Believeth that jesus is the christ, that jesus is the Son of God, that jesus is come in the Flesh, is born of God, knows God,
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and shall be eternally blessed of God, and with God; surely then the World runs upon a very great mistake.
and shall be eternally blessed of God, and with God; surely then the World runs upon a very great mistake.
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I have hinted something already to that purpose, but I have left the more full discussion and discovery of the matter until now.
I have hinted something already to that purpose, but I have left the more full discussion and discovery of the matter until now.
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Why, who is there among the generality of common professors that is not very pregnant to hold forth this to be their faith? if so be that it should be put to the Question, Friend, what is your Faith, what Belief are you of? why not one in a thousand I think but will be apt to say,
Why, who is there among the generality of Common professors that is not very pregnant to hold forth this to be their faith? if so be that it should be put to the Question, Friend, what is your Faith, what Belief Are you of? why not one in a thousand I think but will be apt to say,
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Why truly I will give you this Account, There is a Gospel which is preached among us,
Why truly I will give you this Account, There is a Gospel which is preached among us,
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and in the World, and this Gospel doth hold forth this for true Doctrine, that Jesus the Son of Mary, that was born at Bethlehem, is the Christ, is the Messiah which was promised by the Father,
and in the World, and this Gospel does hold forth this for true Doctrine, that jesus the Son of Marry, that was born At Bethlehem, is the christ, is the Messiah which was promised by the Father,
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and which the World did live in expectation of so long;
and which the World did live in expectation of so long;
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this Jesus I believe is the Son of God, this Jesus I verily believe is come in the Flesh,
this jesus I believe is the Son of God, this jesus I verily believe is come in the Flesh,
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and he is come to be the Saviour of the World;
and he is come to be the Saviour of the World;
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this is the Belief, and that which is the common profession that is made by the generality of people.
this is the Belief, and that which is the Common profession that is made by the generality of people.
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Why but will you consider now this Text, and other Scriptures do speak fully to this purpose, Whosoever doth believe this, that Jesus is the Christ, the Son of God,
Why but will you Consider now this Text, and other Scriptures do speak Fully to this purpose, Whosoever does believe this, that jesus is the christ, the Son of God,
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and that he is come in the Flesh, whosoever believes this is of God, is born of God.
and that he is come in the Flesh, whosoever believes this is of God, is born of God.
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And it doth clearly appear, and may be most convincingly made out, that many thousands that profess their belief concerning these things,
And it does clearly appear, and may be most convincingly made out, that many thousands that profess their belief Concerning these things,
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yet notwithstanding are not born of God. Why certainly there must needs be a great and gross fallacy in the business;
yet notwithstanding Are not born of God. Why Certainly there must needs be a great and gross fallacy in the business;
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Gospel-faith and believing, it is not so common a thing as many take it to be;
Gospel faith and believing, it is not so Common a thing as many take it to be;
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and therefore if this be Gospel-faith, and that which doth interest Persons in such great and precious priviledges,
and Therefore if this be Gospel faith, and that which does Interest Persons in such great and precious privileges,
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truly it concerns us to look well to it, that we be not mistaken concerning this Belief.
truly it concerns us to look well to it, that we be not mistaken Concerning this Belief.
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Now this I would say, there is something in it to be considered with respect to the time wherein Christ appeared visibly to the World,
Now this I would say, there is something in it to be considered with respect to the time wherein christ appeared visibly to the World,
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and the after times wherein the Apostles did hold forth these great Doctrines of the Gospel concerning Christ.
and the After times wherein the Apostles did hold forth these great Doctrines of the Gospel Concerning christ.
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And this we are to say, that in such a time as that was when this was the Critical point as it were, the discriminating thing, in such a time for any to make this profession,
And this we Are to say, that in such a time as that was when this was the Critical point as it were, the discriminating thing, in such a time for any to make this profession,
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and to hold forth this to be their Faith, and Belief, that Jesus is the Christ, the Son of God, it was of high signification,
and to hold forth this to be their Faith, and Belief, that jesus is the christ, the Son of God, it was of high signification,
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and might very well, as to man, beget a comfortable confidence and hope concerning such persons, that certainly they were born of God,
and might very well, as to man, beget a comfortable confidence and hope Concerning such Persons, that Certainly they were born of God,
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as to man, and according to rational Charity it might be very comfortable that such Persons as did thus believe,
as to man, and according to rational Charity it might be very comfortable that such Persons as did thus believe,
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and profess this to be their Faith and Belief, there were some blessed beam upon their Souls;
and profess this to be their Faith and Belief, there were Some blessed beam upon their Souls;
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for mark you, it hath been thus in the World, and among the people of it concerning matters of God and Godliness, that there hath been such and such a Truth, that hath been the Critical truth,
for mark you, it hath been thus in the World, and among the people of it Concerning matters of God and Godliness, that there hath been such and such a Truth, that hath been the Critical truth,
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as I said, that hath been, as I may so say, the Shiboleth whereby people are distinguished one from another.
as I said, that hath been, as I may so say, the Shibboleth whereby people Are distinguished one from Another.
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I allude to that passage in Judges concerning the Gileadites; they made a profession of themselves to be such and such,
I allude to that passage in Judges Concerning the Gileadites; they made a profession of themselves to be such and such,
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and they were put to it to pronounce Shiboleth; they that could not speak out the word,
and they were put to it to pronounce Shibboleth; they that could not speak out the word,
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and clearly pronounce it, they were not judged to be the persons that they professed themselves to be;
and clearly pronounce it, they were not judged to be the Persons that they professed themselves to be;
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but they that could do it, held their liberty:
but they that could do it, held their liberty:
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so sometimes such and such a Doctrine is ordered out to be a distinguishing point, upon the account of the desperate opposition that the World makes again it;
so sometime such and such a Doctrine is ordered out to be a distinguishing point, upon the account of the desperate opposition that the World makes again it;
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and upon this Account the Priests and the Rulers, and the rest of the world were desperately bent against Jesus;
and upon this Account the Priests and the Rulers, and the rest of the world were desperately bent against jesus;
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they called him Jesus, but could not endure him to be called Christ the Son of God;
they called him jesus, but could not endure him to be called christ the Son of God;
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it was an Act and Decree amongst them, That whosoever should confess Jesus to be the Christ, should be put out of the Synagogue, should be excommunicated.
it was an Act and decree among them, That whosoever should confess jesus to be the christ, should be put out of the Synagogue, should be excommunicated.
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Now for persons at such time, wherein it was as much as their Liberty, it may be their Lives were worth, to own that Jesus Christ was the Son of God,
Now for Persons At such time, wherein it was as much as their Liberty, it may be their Lives were worth, to own that jesus christ was the Son of God,
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for persons now at such a time to own this Jesus, that was in so mean a Condition, to be the Christ, there is very much in it, infinitely more than for persons now to take up this profession.
for Persons now At such a time to own this jesus, that was in so mean a Condition, to be the christ, there is very much in it, infinitely more than for Persons now to take up this profession.
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Why? because this Doctrine hath obtained in the World, and it is a Doctrine among Papists as well as Protestants;
Why? Because this Doctrine hath obtained in the World, and it is a Doctrine among Papists as well as Protestants;
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there is no such danger now for Persons to be of this Belief.
there is no such danger now for Persons to be of this Belief.
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But shall I say this, That for all that to believe this really according to the right account,
But shall I say this, That for all that to believe this really according to the right account,
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and true genuine interpretation of Gospel-believing, the Case is the same with them and with us at this day, setting aside the consideration of times and time;
and true genuine Interpretation of Gospel-believing, the Case is the same with them and with us At this day, setting aside the consideration of times and time;
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the danger then, and the encouragement now; the Case is the same;
the danger then, and the encouragement now; the Case is the same;
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Gospel-believing of these truths according to a genuine interpretation of Gospel-believing, it is the same now as then, and then as now:
Gospel-believing of these truths according to a genuine Interpretation of Gospel-believing, it is the same now as then, and then as now:
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And therefore we must consider and look further. I would put these few things to your conscices:
And Therefore we must Consider and look further. I would put these few things to your Consciences:
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You profess this to be your faith, you believe that Jesus is the Christ, the Son of God, that he is come in the flesh;
You profess this to be your faith, you believe that jesus is the christ, the Son of God, that he is come in the Flesh;
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these things you profess to believe, and if you do so indeed, you are highly priviledged people, blessed of God,
these things you profess to believe, and if you do so indeed, you Are highly privileged people, blessed of God,
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and shall be to all Eternity;
and shall be to all Eternity;
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but do you not mistake? Do you believe this, that Jesus is the Christ? How came you by this belief? What account can you give of it? How were you brought over to this Belief? Did you not come to this Faith and Belief by common report? You were born to this Doctrine;
but do you not mistake? Do you believe this, that jesus is the christ? How Come you by this belief? What account can you give of it? How were you brought over to this Belief? Did you not come to this Faith and Belief by Common report? You were born to this Doctrine;
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You look upon it as that which is the benefit you have by your being born in a Nation,
You look upon it as that which is the benefit you have by your being born in a nation,
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and among a People that profess the Name of Christ, and this hath been instilled into you by education,
and among a People that profess the Name of christ, and this hath been instilled into you by education,
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and upon this account you take it:
and upon this account you take it:
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Did you ever buy this truth? It is a truth that Jesus is the Christ,
Did you ever buy this truth? It is a truth that jesus is the christ,
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how came it to be yours? Did you ever buy this truth? Buy it? I say buy it? For the very truth is, we are never able to make out a good Title to any Gospel-truth,
how Come it to be yours? Did you ever buy this truth? Buy it? I say buy it? For the very truth is, we Are never able to make out a good Title to any Gospel truth,
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until such time as we can say we have bought it:
until such time as we can say we have bought it:
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How? why, by serious meditation, studying the Scriptures, searching into them seriously, pondering and weighing of them, crying mightily to God, that he would manifest them to us,
How? why, by serious meditation, studying the Scriptures, searching into them seriously, pondering and weighing of them, crying mightily to God, that he would manifest them to us,
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and encountring temptations from without, from within;
and encountering temptations from without, from within;
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being at a point willing to engage liberty and estate, and life, and all for this truths sake:
being At a point willing to engage liberty and estate, and life, and all for this truths sake:
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Can you say, We have pondered, and are so fully satisfied about it, as that if all the world should come in a way of contradiction,
Can you say, We have pondered, and Are so Fully satisfied about it, as that if all the world should come in a Way of contradiction,
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and rise up in opposition to us, and come with fire and sword to beat us out of this truth;
and rise up in opposition to us, and come with fire and sword to beatrice us out of this truth;
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yet we are resolved to stick to it? Can you give such an account of your selves, that you have not taken it up upon a common report,
yet we Are resolved to stick to it? Can you give such an account of your selves, that you have not taken it up upon a Common report,
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but are able to say there hath been an inward Revelation made of these things to your souls, that there hath been a sanctified work of the Spirit upon your understandings, that you come to see into the mystery of these Gospel-testimonies? Is there an habitual frame of Spirit wrought in you, whereby you are carried out to close with every truth of God,
but Are able to say there hath been an inward Revelation made of these things to your Souls, that there hath been a sanctified work of the Spirit upon your understandings, that you come to see into the mystery of these Gospel-testimonies? Is there an habitual frame of Spirit wrought in you, whereby you Are carried out to close with every truth of God,
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and to close with it upon this account, because of a divine authority stampt upon it? when we give assent to common truths,
and to close with it upon this account, Because of a divine Authority stamped upon it? when we give assent to Common truths,
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but not with a common spirit, but in the strength of an inward conviction, we assent to it upon the account of an unction that we have received from the holy one;
but not with a Common Spirit, but in the strength of an inward conviction, we assent to it upon the account of an unction that we have received from the holy one;
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and we assent to this and that truth upon the account of a divine authority which we see to be stampt upon it,
and we assent to this and that truth upon the account of a divine Authority which we see to be stamped upon it,
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and withal we find that there are suitable workings of our heart in the loves and desires and delights of them to these truths (as there will be a kindly working of the heart where there is a right assent suitable to the truths assented to) as if there be a threatning, the Soul assents to it, and will tremble before God:
and withal we find that there Are suitable workings of our heart in the loves and Desires and delights of them to these truths (as there will be a kindly working of the heart where there is a right assent suitable to the truths assented to) as if there be a threatening, the Soul assents to it, and will tremble before God:
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If a promise be made, or a Gospel-revelation, it will be accompanied with a holy rejoycing in God, that ever he should make such a promise or Revelation;
If a promise be made, or a Gospel revelation, it will be accompanied with a holy rejoicing in God, that ever he should make such a promise or Revelation;
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and then there will be a holy resolution of Spirit, Come what will come, I will never part with this truth;
and then there will be a holy resolution of Spirit, Come what will come, I will never part with this truth;
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I have bought the truth, that was my duty; and having bought it, I will never sell it; that is my duty too;
I have bought the truth, that was my duty; and having bought it, I will never fell it; that is my duty too;
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can we give such an account as this? but then withal let me a little further improve that which I have already spoken from the Chapter.
can we give such an account as this? but then withal let me a little further improve that which I have already spoken from the Chapter.
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You say this is your belief, That Jesus is the Christ, the Son of God;
You say this is your belief, That jesus is the christ, the Son of God;
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but can you give an account of those priviledges that are entailed upon this belief? for you must know that the priviledges which belong to such, will serve as evidences that they are such.
but can you give an account of those privileges that Are entailed upon this belief? for you must know that the privileges which belong to such, will serve as evidences that they Are such.
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Now if you believe, it is your priviledge to be born of God; and this being born of God must be the evidence of this belief.
Now if you believe, it is your privilege to be born of God; and this being born of God must be the evidence of this belief.
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Can you give an account of your being born of God? If you are not born of God, you do not believe, That Jesus is the Christ.
Can you give an account of your being born of God? If you Are not born of God, you do not believe, That jesus is the christ.
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Can you give an account of your overcoming the World? Are you such as are enabled to stand out in opposition to the errors,
Can you give an account of your overcoming the World? are you such as Are enabled to stand out in opposition to the errors,
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and heresies, and corrupt doctrines and practices that are in the world? Can you bear up against the lust of the eye, the lust of the flesh,
and heresies, and corrupt doctrines and practices that Are in the world? Can you bear up against the lust of the eye, the lust of the Flesh,
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and the pride of life? If you are in slavery to the world, in bondage to the beggarly rudiments of the world, you are mistaken, That Jesus is the Christ:
and the pride of life? If you Are in slavery to the world, in bondage to the beggarly rudiments of the world, you Are mistaken, That jesus is the christ:
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For he that believeth according to a true interpretation of Gospel-believing, That Jesus is the Christ, doth overcome the world,
For he that Believeth according to a true Interpretation of Gospel-believing, That jesus is the christ, does overcome the world,
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and by vertue of this belief he is enabled to get a conquest over the world and over the corruptions that are in it through lust.
and by virtue of this belief he is enabled to get a conquest over the world and over the corruptions that Are in it through lust.
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And then again, You profess to believe that Jesus is the Christ, the Son of God:
And then again, You profess to believe that jesus is the christ, the Son of God:
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Oh! but are you able to give an account that you have believed into this Jesus,
Oh! but Are you able to give an account that you have believed into this jesus,
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and upon this Jesus? for that is it the Text holds forth; He that believes that Jesus is the Christ, doth believe on Jesus the Christ;
and upon this jesus? for that is it the Text holds forth; He that believes that jesus is the christ, does believe on jesus the christ;
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Are you by vertue of this believing which you profess, drawn out to a closing with Christ? do you roll your selves upon him? own him for Righteousness and Salvation,
are you by virtue of this believing which you profess, drawn out to a closing with christ? do you roll your selves upon him? own him for Righteousness and Salvation,
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and are willing to yield your selves up in subjection to him? You believe Jesus to be the Christ;
and Are willing to yield your selves up in subjection to him? You believe jesus to be the christ;
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but do you believe on that Jesus whom you profess to be the Christ? Now this being thus laid down as a Foundation, I would infer thus,
but do you believe on that jesus whom you profess to be the christ? Now this being thus laid down as a Foundation, I would infer thus,
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and so go on to a farther branch of this Application;
and so go on to a farther branch of this Application;
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Either you do really believe with a Gospel-believing these Truths and Doctrins concerning Christ, or you do not;
Either you do really believe with a Gospel-believing these Truths and Doctrines Concerning christ, or you do not;
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Why, they that do profess they do, but in truth they do not, there is a clear and manifest contradiction which this profession meets withal,
Why, they that do profess they do, but in truth they do not, there is a clear and manifest contradiction which this profession meets withal,
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and that upon the accounts I have formerly given, as alas this Profession suffers contradiction generally;
and that upon the accounts I have formerly given, as alas this Profession suffers contradiction generally;
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generally the Professors of this Faith, that Jesus is the Christ, do clearly make a flat contradiction;
generally the Professors of this Faith, that jesus is the christ, do clearly make a flat contradiction;
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and I am very confident that there are thousands, that if they should be put to the Tryal, Will you stick to this Truth? If you do, it shall cost you the loss of your Liberty,
and I am very confident that there Are thousands, that if they should be put to the Trial, Will you stick to this Truth? If you do, it shall cost you the loss of your Liberty,
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and Estates, nay, your Life shall go for it.
and Estates, nay, your Life shall go for it.
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Oh! I am very apt to think that you shall have thousands that will turn their backs upon this Profession, renounce this Profession.
Oh! I am very apt to think that you shall have thousands that will turn their backs upon this Profession, renounce this Profession.
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Now concerning such, this I would say.
Now Concerning such, this I would say.
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First, that the Condition of such persons as are not right in Gospel-believing is a most mournful & miserable Condition;
First, that the Condition of such Persons as Are not right in Gospel-believing is a most mournful & miserable Condition;
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however it may be with them in other respects, yet it is sad to think what a Condition they are in;
however it may be with them in other respects, yet it is sad to think what a Condition they Are in;
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for consider first of all, they that do not perform this Great Duty of Gospel-believing according to the truth and reality of it, I will tell you what they do, they do give God the lye, they do by interpretation tell God to his face, that he is a very Lyar;
for Consider First of all, they that do not perform this Great Duty of Gospel-believing according to the truth and reality of it, I will tell you what they do, they do give God the lie, they do by Interpretation tell God to his face, that he is a very Liar;
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and what higher blaspeming can there be then to give the lye to the God of Truth!
and what higher blaspheming can there be then to give the lie to the God of Truth!
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every one will be apt to bless themselves, and say, Oh far be it from me, God forbid that I should be charged with such a horrid impiety as this!
every one will be apt to bless themselves, and say, O Far be it from me, God forbid that I should be charged with such a horrid impiety as this!
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Oh but Brethren, the very truth is, it is a very common thing by interpretation to give the ly to God;
O but Brothers, the very truth is, it is a very Common thing by Interpretation to give the lie to God;
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& al that do not believe according to that Gospel-believing that you have heard, do tell God to his face that he is a Lyar. How doth that appear? Why take a little help, such as I am able to give you;
& all that do not believe according to that Gospel-believing that you have herd, do tell God to his face that he is a Lyar. How does that appear? Why take a little help, such as I am able to give you;
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to profess that Jesus is the Christ, the Son of God, that he came to be the Saviour of the world, is ordered out to be our Righteousness, is sent of God to preach Liberty to Captives, to heal diseased Souls,
to profess that jesus is the christ, the Son of God, that he Come to be the Saviour of the world, is ordered out to be our Righteousness, is sent of God to preach Liberty to Captives, to heal diseased Souls,
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and to deliver poor Creatures from the bondage of the Devil; those things People generally profess to believe;
and to deliver poor Creatures from the bondage of the devil; those things People generally profess to believe;
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but mark you now, they never come to Christ, nor never set in with him upon this account,
but mark you now, they never come to christ, nor never Set in with him upon this account,
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and to this purpose, Oh Lord thou art the Jesus, the Annointed of God;
and to this purpose, O Lord thou art the jesus, the Anointed of God;
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I come to thee for life, I am a poor dead Creature, I am in a state of unrighteousness,
I come to thee for life, I am a poor dead Creature, I am in a state of unrighteousness,
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and thou art given to be for Righteousness; Lord I fly to thee for it, I am a poor diseased creature;
and thou art given to be for Righteousness; Lord I fly to thee for it, I am a poor diseased creature;
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the Plague is upon my soul, and thou art appointed to heal the Soul of the Plague;
the Plague is upon my soul, and thou art appointed to heal the Soul of the Plague;
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I come to thee for healing. There is not one of thousands that come thus to Christ.
I come to thee for healing. There is not one of thousands that come thus to christ.
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Will you now see how the lye is given to God? I profess for my part, saith one, I know no such matter;
Will you now see how the lie is given to God? I profess for my part, Says one, I know no such matter;
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Jesus is the Christ, and I profess to believe so, and he is appointed of God for such and such things;
jesus is the christ, and I profess to believe so, and he is appointed of God for such and such things;
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he is sent to preach liberty to the captives; I know not that there is any such bondage. Christ came to save sinners;
he is sent to preach liberty to the captives; I know not that there is any such bondage. christ Come to save Sinners;
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alas I know no need of any such salvation by him; he came to heal diseased Souls;
alas I know no need of any such salvation by him; he Come to heal diseased Souls;
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I am well enough, what need have I of Christ? what is this but to give the lye to God? He that receives not Christ, makes God a lyar;
I am well enough, what need have I of christ? what is this but to give the lie to God? He that receives not christ, makes God a liar;
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for he doth in effect say, Lord thou sayest so and so concerning the World; I know nothing of all this;
for he does in Effect say, Lord thou Sayest so and so Concerning the World; I know nothing of all this;
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and so the lye is given to God;
and so the lie is given to God;
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And is it nothing to give the lye to the great God, the God of truth? And I tell you while you profess this Jesus to be the Christ, the Sonne of God,
And is it nothing to give the lie to the great God, the God of truth? And I tell you while you profess this jesus to be the christ, the Son of God,
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and in the mean time flye not to him;
and in the mean time fly not to him;
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you believe him to be the Sonne of God, and that all Authority is given unto him,
you believe him to be the Son of God, and that all authority is given unto him,
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and you will not subject to his Authority, why you give the lye to God, and is this nothing?
and you will not Subject to his authority, why you give the lie to God, and is this nothing?
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2. Consider the sad condition of such as believe not according to a right Gospel-believing;
2. Consider the sad condition of such as believe not according to a right Gospel-believing;
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they are such as are lyable to the dreadfullest touches from the Devil that possibly can be;
they Are such as Are liable to the Dreadfullest touches from the devil that possibly can be;
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He that believeth is born of God, overcomes the World, and is enabled to keep himself, that the wicked one doth not touch him with a mortiferous touch;
He that Believeth is born of God, overcomes the World, and is enabled to keep himself, that the wicked one does not touch him with a mortiferous touch;
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but I tell thee whatever thou art, that art under the power of unbelief, thou art in danger of a dreadful touch from the prince of darkness;
but I tell thee whatever thou art, that art under the power of unbelief, thou art in danger of a dreadful touch from the Prince of darkness;
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and if thou livest and diest in a state of unbelief, thou wilt fall under the power of condemnation.
and if thou Livest and Dies in a state of unbelief, thou wilt fallen under the power of condemnation.
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I remember what our Saviour speaks, and consider well of it, You stand out in opposition to my Doctrine;
I Remember what our Saviour speaks, and Consider well of it, You stand out in opposition to my Doctrine;
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but I tell you, Except you believe that I am he, you shall dye in your sinnes; but I tell you, Except you believe that I am he, you shall die in your Sins;
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a dreadful word, you shall dye in your sinnes, and what then, be damned eternally; this is the condition of all such as are in a state of unbebelief:
a dreadful word, you shall die in your Sins, and what then, be damned eternally; this is the condition of all such as Are in a state of unbebelief:
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but then on the other hand, in case we be able to give a good account of our believing that Jesus is the Christ, the Sonne of God,
but then on the other hand, in case we be able to give a good account of our believing that jesus is the christ, the Son of God,
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and of our believing on him concerning whom these Testimonies are given, Oh what cause have all such to rejoyce in their condition!
and of our believing on him Concerning whom these Testimonies Are given, O what cause have all such to rejoice in their condition!
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the condition of such persons is happy beyond all expression and comprehension, that have owned these Truths, owned that Jesus of whom the faithful Testimonies are given.
the condition of such Persons is happy beyond all expression and comprehension, that have owned these Truths, owned that jesus of whom the faithful Testimonies Are given.
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Now all the Chapter, according to the account I have given you, comes in to the purpose of comforting and rejoycing the hearts of such Persons. Here is your comfort now;
Now all the Chapter, according to the account I have given you, comes in to the purpose of comforting and rejoicing the hearts of such Persons. Here is your Comfort now;
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really believing according to a right interpretation of Gospel-believing, this is your priviledge, you are the persons that are born from above, you are the persons that shall be enabled to overcome the World, to bear up against all opposition that men and Devils can make against you;
really believing according to a right Interpretation of Gospel-believing, this is your privilege, you Are the Persons that Are born from above, you Are the Persons that shall be enabled to overcome the World, to bear up against all opposition that men and Devils can make against you;
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you are the Persons that have the Witness within you, and you shall be able to bear up against all the contradictions of Sinners;
you Are the Persons that have the Witness within you, and you shall be able to bear up against all the contradictions of Sinners;
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you are the Persons that have Christ, and have eternal life by him; you shall have it, nay you have it already;
you Are the Persons that have christ, and have Eternal life by him; you shall have it, nay you have it already;
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He that believeth on the Son of God, hath eternal life; He that Believeth on the Son of God, hath Eternal life;
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he hath it in the beginnings of it, and shall have it in the compleat state of it;
he hath it in the beginnings of it, and shall have it in the complete state of it;
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being brought over to Gospel-believing, you may come with boldness to God in a way of prayer, with holy confidence that whatever else you ask believing, you shall have a good account of it;
being brought over to Gospel-believing, you may come with boldness to God in a Way of prayer, with holy confidence that whatever Else you ask believing, you shall have a good account of it;
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God doth not neglect any believing prayer of a believing soul:
God does not neglect any believing prayer of a believing soul:
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And all the priviledges of the Gospel are entailed upon you, and you are entitled unto them,
And all the privileges of the Gospel Are entailed upon you, and you Are entitled unto them,
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and you shall have the benefit of them while you live, and when you die unto all Eternity;
and you shall have the benefit of them while you live, and when you die unto all Eternity;
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well it may be said of such a person, Blessed is he and she that hath believed with a Gospel-believing Gospel-Truths and Testimonies concerning Christ,
well it may be said of such a person, Blessed is he and she that hath believed with a Gospel-believing Gospel truths and Testimonies Concerning christ,
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and on Christ, on whom those Testimonies are given;
and on christ, on whom those Testimonies Are given;
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for there shall be a full and perfect accomplishment of whatever God hath spoken with his mouth concerning such.
for there shall be a full and perfect accomplishment of whatever God hath spoken with his Mouth Concerning such.
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And then lastly, If the Grace of God hath brought us over to a closing with Christ, of whom these truths and testimonies are given;
And then lastly, If the Grace of God hath brought us over to a closing with christ, of whom these truths and testimonies Are given;
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why the last branch of the Application is but this, That you would but justifie your believing,
why the last branch of the Application is but this, That you would but justify your believing,
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and labour to manifest the reality of your believing, accoding to the Gospel, by a suitable walking;
and labour to manifest the reality of your believing, according to the Gospel, by a suitable walking;
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this is that that shall be the closing up of this Application.
this is that that shall be the closing up of this Application.
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Oh breth•en, Let us consider well, our Saviour tells us in Mat. 11. Wisdom is justified of her Children.
O breth•en, Let us Consider well, our Saviour tells us in Mathew 11. Wisdom is justified of her Children.
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Why, if ever we mean to approve our selves to be Wisdoms Children, our care must be for to give in our Justification of Wisdoms sayings,
Why, if ever we mean to approve our selves to be Wisdoms Children, our care must be for to give in our Justification of Wisdoms sayings,
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and for to carry it in a congruousness and suitableness unto that Gospel-believing which we profess to be by grace brought over to.
and for to carry it in a congruousness and suitableness unto that Gospel-believing which we profess to be by grace brought over to.
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Why, but what is that you will say? Why consider the Text, and see what remains of the Chapter.
Why, but what is that you will say? Why Consider the Text, and see what remains of the Chapter.
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I shall make it out, give it up to you in this way:
I shall make it out, give it up to you in this Way:
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Why, First of all this one special duty that lies upon you, That you would study your Mercy,
Why, First of all this one special duty that lies upon you, That you would study your Mercy,
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and know what God hath been to you, and done for you, and how highly you are dignified,
and know what God hath been to you, and done for you, and how highly you Are dignified,
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and not to be alwayes in a fluctuating state; and upon the questioning and disputing point;
and not to be always in a fluctuating state; and upon the questioning and disputing point;
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but to come to some well grounded confidence;
but to come to Some well grounded confidence;
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that you may be able to say, We know that this and that is our condition,
that you may be able to say, We know that this and that is our condition,
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and this and that is our dignified priviledge that we are planted under.
and this and that is our dignified privilege that we Are planted under.
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Do but mark how the point in hand doth charge this upon us, in the 13. verse of this Chapter, These things have I writ to you that believe on the Name of the Son of God, that you may know that you have Eternal Life.
Do but mark how the point in hand does charge this upon us, in the 13. verse of this Chapter, These things have I writ to you that believe on the Name of the Son of God, that you may know that you have Eternal Life.
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Here is your duty according to what the Text it self doth charge upon you;
Here is your duty according to what the Text it self does charge upon you;
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if you be such as by grace are brought over to a Gospel-believing, the Apostle John that did write this Epistle,
if you be such as by grace Are brought over to a Gospel-believing, the Apostle John that did write this Epistle,
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and I from it, preach unto you in the Name of the Lord, and by authority from him, that this is your duty, to know that you are persons that have Eternal Life, that you are such as Christ by his blood hath made a purchase of Eternal Life for;
and I from it, preach unto you in the Name of the Lord, and by Authority from him, that this is your duty, to know that you Are Persons that have Eternal Life, that you Are such as christ by his blood hath made a purchase of Eternal Life for;
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that he hath by his blood once for all entred into the holy place, that is not made with hands, that he might prepare for you,
that he hath by his blood once for all entered into the holy place, that is not made with hands, that he might prepare for you,
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and that you might have the possession of those blessed mansions that he hath made preparation of.
and that you might have the possession of those blessed mansions that he hath made preparation of.
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Eternal Life it is yours, and you may be bold to claim it, and you are bound to hope and rejoyce in the expectation of the full enjoyment of it,
Eternal Life it is yours, and you may be bold to claim it, and you Are bound to hope and rejoice in the expectation of the full enjoyment of it,
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and n•t to be always upon the question, and disputing point, but to go on with a holy confidence towards God, according to what the Apostle expresse•, 1 Cor. 2. We know that when this Earthly Tabernacle shall be dissol•ed, we shall have a house not made with hands, &c.
and n•t to be always upon the question, and disputing point, but to go on with a holy confidence towards God, according to what the Apostle expresse•, 1 Cor. 2. We know that when this Earthly Tabernacle shall be dissol•ed, we shall have a house not made with hands, etc.
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But then, a second thing that I have to charge upon you is this, That you would acknowledge with all thankfulness and enlargedness of heart, to God the riches of his mercy,
But then, a second thing that I have to charge upon you is this, That you would acknowledge with all thankfulness and Enlargedness of heart, to God the riches of his mercy,
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and grace to you, that hath been pleased to cull you out of an unbelieving world,
and grace to you, that hath been pleased to cull you out of an unbelieving world,
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and bring you over to the Gospel, and to the participations that are by Christ, according to the Gospel:
and bring you over to the Gospel, and to the participations that Are by christ, according to the Gospel:
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Oh! This you should set your hearts upon, by admiring the riches of Gods grace;
Oh! This you should Set your hearts upon, by admiring the riches of God's grace;
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and say, Lord, Why should'st thou maninifest thy self to me, and not to the world!
and say, Lord, Why Shouldst thou maninifest thy self to me, and not to the world!
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That many thousands should live and die in the total ignorance of Christ, and the Gospel-mysteries,
That many thousands should live and die in the total ignorance of christ, and the Gospel mysteries,
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or else live and die in an empty profession; and yet that God should be pleased to pitch upon me!
or Else live and die in an empty profession; and yet that God should be pleased to pitch upon me!
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This is that that the Text doth hint unto us in verse 19. of this Chapter.
This is that that the Text does hint unto us in verse 19. of this Chapter.
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Oh! saith he in a triumphing manner, We know that we are of God, and that the whole world lies in wickedness:
Oh! Says he in a triumphing manner, We know that we Are of God, and that the Whole world lies in wickedness:
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Oh! our mercies and the riches of grace that hath appeared to us, while the whole world that lies in wickedness, is put into the malignant one, lyes in the Devil,
Oh! our Mercies and the riches of grace that hath appeared to us, while the Whole world that lies in wickedness, is put into the malignant one, lies in the devil,
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for he is the malignant evil one, while the whole world lyes in the Devil in malignity!
for he is the malignant evil one, while the Whole world lies in the devil in malignity!
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Oh! It is a sad condition infinitely more sad then for a man to lye in the most noisomest stinking ditch, or in the loathsomest kennel;
Oh! It is a sad condition infinitely more sad then for a man to lie in the most noisomest stinking ditch, or in the loathsomest kennel;
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why this is that that heightens the mercy to poor souls that are called by grace according to the purpose of God, that while the whole world lyes in wickedness,
why this is that that heightens the mercy to poor Souls that Are called by grace according to the purpose of God, that while the Whole world lies in wickedness,
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and so are like to lye;
and so Are like to lie;
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yea, and to lye in hell to all Eternity, that God should please to lay you in the bosom of his Son,
yea, and to lie in hell to all Eternity, that God should please to lay you in the bosom of his Son,
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and to take you into the arms of his mercy; this is that that should heighten our thankfulness.
and to take you into the arms of his mercy; this is that that should heighten our thankfulness.
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I may make use of that expression which we find in Acts 4. when Paul and Barnabas came unto a company of Heathens,
I may make use of that expression which we find in Acts 4. when Paul and Barnabas Come unto a company of heathens,
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and they saw what great things were done by them, and took notice of the gracious spirit that they discovered, sure say they, The Gods are come among us in the likeness of men.
and they saw what great things were done by them, and took notice of the gracious Spirit that they discovered, sure say they, The God's Are come among us in the likeness of men.
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Considering the state of times, and what a height of wickedness many at this day are grown up unto, the dreadful swearing, blaspheming of God and his ways:
Considering the state of times, and what a height of wickedness many At this day Are grown up unto, the dreadful swearing, blaspheming of God and his ways:
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truly judge of it your selves, whether we may not say the devils are come among us in the likeness of men. Why now oh!
truly judge of it your selves, whither we may not say the Devils Are come among us in the likeness of men. Why now o!
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How should we heighten our love and thankfulness to God, that should please in free grace to bring us over to close with Jesus Christ!
How should we heighten our love and thankfulness to God, that should please in free grace to bring us over to close with jesus christ!
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But then fourthly, as many as are brought over to Gospel-believing, this is your duty to study,
But then fourthly, as many as Are brought over to Gospel-believing, this is your duty to study,
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and endeavour what you can your advantages in faith; and so the Apostle gives it in charge here in the Chapter in verse 13. These things have I writ to you that believe on the Name of the Son of God, that you may know that you have eternal life,
and endeavour what you can your advantages in faith; and so the Apostle gives it in charge Here in the Chapter in verse 13. These things have I writ to you that believe on the Name of the Son of God, that you may know that you have Eternal life,
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and that you may believe on the Son of God. This is that you should set about.and that you may believe on the Son of God. This is that you should Set about.
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If God hath brought you over to a closing with Christ, and an embracing of the testimonies concerning him, beleeve more and more, labour for your advancement,
If God hath brought you over to a closing with christ, and an embracing of the testimonies Concerning him, believe more and more, labour for your advancement,
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and let it be your Prayer, Good Lord encrease our faith:
and let it be your Prayer, Good Lord increase our faith:
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Labour that you may be clear in your apprehensions of Gospel-mysteries, and that you may be more strong in your adherence to Christ, of whom those Gospel-testimonies are given,
Labour that you may be clear in your apprehensions of Gospel mysteries, and that you may be more strong in your adherence to christ, of whom those Gospel-testimonies Are given,
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and that you may not only come to have an adhering faith, but to an assuring faith;
and that you may not only come to have an adhering faith, but to an assuring faith;
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that you may not be like waves tossed and tumbled up and down; but that you may come to be rooted and established, and grounded in your faith;
that you may not be like waves tossed and tumbled up and down; but that you may come to be rooted and established, and grounded in your faith;
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that you may not come to be unsetled by heresie, corrupt Doctrines, or the Apostacy of others,
that you may not come to be unsettled by heresy, corrupt Doctrines, or the Apostasy of Others,
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but that you may be stedfast and unmoveable.
but that you may be steadfast and Unmovable.
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Yet further fifthly, This is to be given in charge to such as do believe according to the Gospel, that they carry it sutably to a believing state,
Yet further fifthly, This is to be given in charge to such as do believe according to the Gospel, that they carry it suitably to a believing state,
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as in those particulars that I have insisted upon, so in a deportment congruous and suitable to the priviledges which belong to believing: You are born of God;
as in those particulars that I have insisted upon, so in a deportment congruous and suitable to the privileges which belong to believing: You Are born of God;
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carry it as men and women that are so indeed:
carry it as men and women that Are so indeed:
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What! Born of God, the Sons and Daughters of God! What! and not live according to God? and not study conformity to God? I remember what he speaks there concerning Amnon, How is it, that thou being the Kings Son, art lean from day to day? How is it, that we that profess to be the Sons and Daughters of God, are lean and lank, not more improved? that we do not shew forth God,
What! Born of God, the Sons and Daughters of God! What! and not live according to God? and not study conformity to God? I Remember what he speaks there Concerning Amnon, How is it, that thou being the Kings Son, art lean from day to day? How is it, that we that profess to be the Sons and Daughters of God, Are lean and lank, not more improved? that we do not show forth God,
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and express Christ? This lies in the beginning of the Chapter, If you be born of God, remember that you be born of him that is the God of Love;
and express christ? This lies in the beginning of the Chapter, If you be born of God, Remember that you be born of him that is the God of Love;
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And therefore you are to manifest this birth and your believing, and your being born of God, by loving God,
And Therefore you Are to manifest this birth and your believing, and your being born of God, by loving God,
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and by loving them that are born of God; He that believeth is born of God;
and by loving them that Are born of God; He that Believeth is born of God;
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and he that loveth him that begat, loveth him that is begotten of him. The God of Love doth beget a People of Love;and he that loves him that begat, loves him that is begotten of him. The God of Love does beget a People of Love;
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a loving God, a loving People; And this is that that you should express your Believing by, and your Adoption by;
a loving God, a loving People; And this is that that you should express your Believing by, and your Adoption by;
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by the Love you bear to God, and the Children of God.
by the Love you bear to God, and the Children of God.
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A hateful spiteful spirit, where it doth discover it self, speaks those persons not to be born of God, but of the Devil;
A hateful spiteful Spirit, where it does discover it self, speaks those Persons not to be born of God, but of the devil;
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carry it as Believers, as persons of God, by studying a conformity to God, and by keeping his Commandments, subjecting your selves to his Authority;
carry it as Believers, as Persons of God, by studying a conformity to God, and by keeping his commandments, subjecting your selves to his authority;
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not living according to your own Lusts;
not living according to your own Lustiest;
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but according to the Laws and Rules which God hath given you, saith the Apostle here, This is the Love of God, that we keep his Commandements.
but according to the Laws and Rules which God hath given you, Says the Apostle Here, This is the Love of God, that we keep his commandments.
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It is not a love in Word, and in Tongue, but in Reality;
It is not a love in Word, and in Tongue, but in Reality;
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a love discovering it self by a consciencious care to hold conformity to all the Will of God;
a love discovering it self by a conscientious care to hold conformity to all the Will of God;
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And if any should object, This is a hard saying, who can bear it? saith the Apostle, No such matter, there is never a Believing Soul will say the Commandements of Christ are grievous or burdensome;
And if any should Object, This is a hard saying, who can bear it? Says the Apostle, No such matter, there is never a Believing Soul will say the commandments of christ Are grievous or burdensome;
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no, they are light to them that are brought over to the faith of the Gospel.
no, they Are Light to them that Are brought over to the faith of the Gospel.
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And the last thing I have to charge upon you, upon the account of your Gospel-believing,
And the last thing I have to charge upon you, upon the account of your Gospel-believing,
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and being brought over to a closing with Christ, it is this, and so upon the matter I have given you an account of the substance of this precious Chapter, having reduced it to that general Doctrine I propounded before:
and being brought over to a closing with christ, it is this, and so upon the matter I have given you an account of the substance of this precious Chapter, having reduced it to that general Doctrine I propounded before:
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I say the last thing is this, That you would walk suitable to a believing state, by being very careful concerning your Worships that you do perform, that they be according to God, and according to the Gospel;
I say the last thing is this, That you would walk suitable to a believing state, by being very careful Concerning your Worships that you do perform, that they be according to God, and according to the Gospel;
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and this is that which the Apostle closes the Chapter withal in the 21 Verse, Little Children, keep your selves from Idols. Amen.
and this is that which the Apostle closes the Chapter withal in the 21 Verse, Little Children, keep your selves from Idols. Amen.
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As I take it, in the former Translation it was Babes, Babes, keep your selves from Idols;
As I take it, in the former translation it was Babes, Babes, keep your selves from Idols;
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here it is Little Children. I observe in this Epistle the Apostle makes a distinction of Believers into three Ranks,
Here it is Little Children. I observe in this Epistle the Apostle makes a distinction of Believers into three Ranks,
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as you shall find in the second chapter, I write unto you Little Children, I write unto you young men,
as you shall find in the second chapter, I write unto you Little Children, I write unto you young men,
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and I write unto you Fathers; and I write unto you Father's;
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in the close of the Epistle, he concludes with this charge to Little Children; now whether he includes all the rest under this Title of Little Children, I forbear to dispute;
in the close of the Epistle, he concludes with this charge to Little Children; now whither he includes all the rest under this Title of Little Children, I forbear to dispute;
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but sure I am, it is a duty lies upon one and other, whether they be Babes or Young men, or Aged Fathers in Christ;
but sure I am, it is a duty lies upon one and other, whither they be Babes or Young men, or Aged Father's in christ;
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Whatever our rank and condition be, I am sure of this, This is a great Duty that lies upon all that will approve themselves in Godliness,
Whatever our rank and condition be, I am sure of this, This is a great Duty that lies upon all that will approve themselves in Godliness,
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and to be brought over to the faith of the Gospel, that they look to their Worships,
and to be brought over to the faith of the Gospel, that they look to their Worships,
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and that they take heed of Idols;
and that they take heed of Idols;
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as if he should say, He that is born of God, he keeps himself that the wicked One doth not touch him.
as if he should say, He that is born of God, he keeps himself that the wicked One does not touch him.
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Oh Little Children, shew forth that spiritual Ability that by grace you are furnished withal, by being able to keep your selves from Idols.
O Little Children, show forth that spiritual Ability that by grace you Are furnished withal, by being able to keep your selves from Idols.
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It might be said, What is this to us? Are we in danger of Idols? True,
It might be said, What is this to us? are we in danger of Idols? True,
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well might the Apostle give in such a Charge to them in those times, when the greatest part of the World were in a state of Heathenisme,
well might the Apostle give in such a Charge to them in those times, when the greatest part of the World were in a state of Heathenism,
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and in estrangement from Christ, and the mysteries of the Gospel;
and in estrangement from christ, and the Mysteres of the Gospel;
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But this I say, it doth really concern Christians in Gospel-times, that have had the breakings out of the Gospel-light,
But this I say, it does really concern Christians in Gospel times, that have had the breakings out of the Gospel light,
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and the knowledge of Gospel-mysteries, to be careful of this Charge, that they keep themselves from Idols;
and the knowledge of Gospel mysteries, to be careful of this Charge, that they keep themselves from Idols;
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there were the Idols of the Heathens;
there were the Idols of the heathens;
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grant it, and so still there are a generation of People that our Souls should mourn over to consider their state, that are wrapt up in ignorance of God, know nothing of the true God,
grant it, and so still there Are a generation of People that our Souls should mourn over to Consider their state, that Are wrapped up in ignorance of God, know nothing of the true God,
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and of our Lord Jesus Christ, and it is the state and condition of the Jews at this day;
and of our Lord jesus christ, and it is the state and condition of the jews At this day;
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and what a sad condition are they in! Grant it that they do not worship Idols after the manner of the Heathens;
and what a sad condition Are they in! Grant it that they do not worship Idols After the manner of the heathens;
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yet they worship not the true God, because they worship not God in Christ:
yet they worship not the true God, Because they worship not God in christ:
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for saith the Apostle, Whoever sinnes, and abideth not in the Doctrine of Christ, he hath not God;
for Says the Apostle, Whoever Sins, and Abideth not in the Doctrine of christ, he hath not God;
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He that abides in the Doctrine of the Christ, he hath the Father and the Sonne: He that abides in the Doctrine of the christ, he hath the Father and the Son:
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And so the Jewes at this day, they not abiding:
And so the Jews At this day, they not abiding:
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not owning the Doctrine of Christ, they have not God, because they have not the Father and the Son; this is their condition:
not owning the Doctrine of christ, they have not God, Because they have not the Father and the Son; this is their condition:
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And thus I say, there were not only the Idols of the Heathens.
And thus I say, there were not only the Idols of the heathens.
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Oh! but sadly be it spoken, there are Idols among Persons pretending to Christ, and Gospel-faith,
Oh! but sadly be it spoken, there Are Idols among Persons pretending to christ, and Gospel faith,
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and the Doctrine concerning Grace by Jesus Christ.
and the Doctrine Concerning Grace by jesus christ.
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How many Idols and Idolators are there? I might tell you the Covetous person is an Idolater, the Voluptuous person,
How many Idols and Idolaters Are there? I might tell you the Covetous person is an Idolater, the Voluptuous person,
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and the Self-justitiary sets up his own Righteousness, and Idolizeth that: But I say this, there are Idols among Christians;
and the Self-justiciary sets up his own Righteousness, and Idolizes that: But I say this, there Are Idols among Christians;
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Papists hold forth the Name of Christ, but yet what woful Idolatry is there among them? There was the Dragon-worship in the time of the Heathens,
Papists hold forth the Name of christ, but yet what woeful Idolatry is there among them? There was the Dragon-worship in the time of the heathens,
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and in the room of that, there is come up the Beast-worship, and of that Worship the generality of the world runs upon;
and in the room of that, there is come up the Beast-worship, and of that Worship the generality of the world runs upon;
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and it concerns us to keep from Popish Idolatry, it being the grossest Idolatry that ever was,
and it concerns us to keep from Popish Idolatry, it being the Grossest Idolatry that ever was,
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because there is the fairest pretence of worshipping JESUS, and yet they turn him into an Idol.
Because there is the Fairest pretence of worshipping JESUS, and yet they turn him into an Idol.
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What else means their worshipping and bowing to Images, their breaden gods, and the like? Oh! therefore it concerns us to keep our selves from Idols;
What Else means their worshipping and bowing to Images, their breaden God's, and the like? Oh! Therefore it concerns us to keep our selves from Idols;
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And there is a Scripture, if it were but well studied, would cause trembling of Heart,
And there is a Scripture, if it were but well studied, would cause trembling of Heart,
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and make all that have any care of their Souls to look about them; that Scripture I refer you to, it is in Revel. 13. compared with the 20th. In Revel. 13.11.
and make all that have any care of their Souls to look about them; that Scripture I refer you to, it is in Revel. 13. compared with the 20th. In Revel. 13.11.
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whereas before there was Dragon-worship, it is said here, I beheld another Beast comming out of the Earth,
whereas before there was Dragon-worship, it is said Here, I beheld Another Beast coming out of the Earth,
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and he had two Hornes like a Lambe, and he spake as a Dragon, and he exerciseth all the Power of the first Beast before him,
and he had two Horns like a Lamb, and he spoke as a Dragon, and he Exerciseth all the Power of the First Beast before him,
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and causeth the Earth, and them that dwell therein, to worship the first Beast, whose deadly wound was healed: and Causes the Earth, and them that dwell therein, to worship the First Beast, whose deadly wound was healed:
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now look at the 8. verse, saith he, And all the dwellers upon the earth shall worship him, whose names are not written in the book of life, of the Lamb slain from the foundation of the world.
now look At the 8. verse, Says he, And all the dwellers upon the earth shall worship him, whose names Are not written in the book of life, of the Lamb slave from the Foundation of the world.
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Oh! it is a terrible word, and that that should make us to fear and tremble,
Oh! it is a terrible word, and that that should make us to Fear and tremble,
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lest in any kind we should be drawn into the worship of the Beast;
lest in any kind we should be drawn into the worship of the Beast;
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for as many as were not written in the book of Life of the Lamb, they were drawn in to the Worship of the Beast.
for as many as were not written in the book of Life of the Lamb, they were drawn in to the Worship of the Beast.
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This is that that should make us keep our selves from Idols, from whatsoever hath but so much as a Tincture of Superstition and Idolatry;
This is that that should make us keep our selves from Idols, from whatsoever hath but so much as a Tincture of Superstition and Idolatry;
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and the rather, considering that other Scripture in the 20th. of the Revelation, and the last verse, And whosoever was not found written in the book of life, was cast into the lake of fire;
and the rather, considering that other Scripture in the 20th. of the Revelation, and the last verse, And whosoever was not found written in the book of life, was cast into the lake of fire;
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All that are not written in the Lambs book of life, are prevailed to perform the worship with the Beast,
All that Are not written in the Lambs book of life, Are prevailed to perform the worship with the Beast,
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and not being writ there, must be tumbled into the Lake for ever. This therefore concerns us, to keep from Idolatry, from whatsoever hath a tendency that way,
and not being writ there, must be tumbled into the Lake for ever. This Therefore concerns us, to keep from Idolatry, from whatsoever hath a tendency that Way,
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and that hath any tincture of Superstition upon it;
and that hath any tincture of Superstition upon it;
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and consider with your selves, that our Duty is in matters of Worship, and in things concerning the Worship of God, to see to it, that we keep a humble dependance upon God, that we walk not according to the will of men, but according to God;
and Consider with your selves, that our Duty is in matters of Worship, and in things Concerning the Worship of God, to see to it, that we keep a humble dependence upon God, that we walk not according to the will of men, but according to God;
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You were bought with a price, be not Servants of Men. You were bought with a price, be not Servants of Men.
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We are to walk by a Line, by a Plummet, and what is not warranted by the word of God,
We Are to walk by a Line, by a Plummet, and what is not warranted by the word of God,
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or maintainable by Arguments drawn from it, we should not close with.
or maintainable by Arguments drawn from it, we should not close with.
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And for the closing up of all, do but consider how this chapter, and the things that I have spoken to you,
And for the closing up of all, do but Consider how this chapter, and the things that I have spoken to you,
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and preached from it, how they do all influence this Exhortation, Little children, keep your selves from Idols;
and preached from it, how they do all influence this Exhortation, Little children, keep your selves from Idols;
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see to it, that you approve your selves in holy worship to God, and the Lord Jesus.
see to it, that you approve your selves in holy worship to God, and the Lord jesus.
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Do but argue thus, You profess to be Believers;
Do but argue thus, You profess to be Believers;
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and is it not your duty to answer to this profession? Your Faith is a pure Faith, and an obediential Grace;
and is it not your duty to answer to this profession? Your Faith is a pure Faith, and an obediential Grace;
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it is a Grace that will tutor you to hang upon Christ, and his Appointments and Institutions;
it is a Grace that will tutor you to hang upon christ, and his Appointments and Institutions;
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And therefore being Believers, study to keep your selves from Idols, and whatever is not consonant to the will of God concerning Worship.
And Therefore being Believers, study to keep your selves from Idols, and whatever is not consonant to the will of God Concerning Worship.
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You believe that Jesus is the Christ, the Son of God; keep your selves from Idols in this respect;
You believe that jesus is the christ, the Son of God; keep your selves from Idols in this respect;
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for he is come into the world, and hath shewed the pattern of his House; and then you are born of God;
for he is come into the world, and hath showed the pattern of his House; and then you Are born of God;
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carry it like a people that are born of God, that are high born, and credit your holy Profession, by keeping a dependance upon that God of whom you are born:
carry it like a people that Are born of God, that Are high born, and credit your holy Profession, by keeping a dependence upon that God of whom you Are born:
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And then being believers, you are born of God, and have overcome the world, and therefore shew forth your Heroick Spirit, by standing out in opposition to Idols,
And then being believers, you Are born of God, and have overcome the world, and Therefore show forth your Heroic Spirit, by standing out in opposition to Idols,
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and whatever is contrary to sound Doctrine, and the power of godliness.
and whatever is contrary to found Doctrine, and the power of godliness.
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You have an Unction from the Holy one, and this engages you to look to it, that you keep your selves from Idols;
You have an Unction from the Holy one, and this engages you to look to it, that you keep your selves from Idols;
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And then we know (saith he) that the Sonne of God is come, and hath given us understanding that we may know him that is true; And then we know (Says he) that the Son of God is come, and hath given us understanding that we may know him that is true;
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and we are in him that is true; even in his Son Jesus Christ. And thereupon he brings in this, Little children, keep your selves from Idols: and we Are in him that is true; even in his Son jesus christ. And thereupon he brings in this, Little children, keep your selves from Idols:
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as if he should say, This is the true God, God in Christ, Jesus Christ the Son of the Father, this is the true God,
as if he should say, This is the true God, God in christ, jesus christ the Son of the Father, this is the true God,
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and he hath eternal life with him;
and he hath Eternal life with him;
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other gods are false gods, and what benefit will you have by following them, and performing worship to them? Nothing but eternal death;
other God's Are false God's, and what benefit will you have by following them, and performing worship to them? Nothing but Eternal death;
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false gods can bestow no eternal life upon you; but this is the true God, and he can give you eternal life;
false God's can bestow no Eternal life upon you; but this is the true God, and he can give you Eternal life;
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And therefore, Little children keep your selves from Idols. And now yet one word more. I would not occasion any discomposure of spirit that is not becoming you;
And Therefore, Little children keep your selves from Idols. And now yet one word more. I would not occasion any discomposure of Spirit that is not becoming you;
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But this I must say, for ought I know, you have the words of a Dying man,
But this I must say, for ought I know, you have the words of a Dying man,
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and we use to say, that the words of Dying men they are apt to take somewhat a deep impression;
and we use to say, that the words of Dying men they Are apt to take somewhat a deep impression;
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I mean a Dying man, not in properness of speech according to nature;
I mean a Dying man, not in properness of speech according to nature;
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and if it should be so, I hope there would be caufe of rejoycing on my part;
and if it should be so, I hope there would be caufe of rejoicing on my part;
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But I speak the words of a Dying man in respect of Ministerial Office.
But I speak the words of a Dying man in respect of Ministerial Office.
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I suppose you all know there is an Act come forth by Supream Authority, and it is not for us to quarrel at all,
I suppose you all know there is an Act come forth by Supreme authority, and it is not for us to quarrel At all,
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but to submit to it, and hold correspondency with it so far as we can, with a good Conscience;
but to submit to it, and hold correspondency with it so Far as we can, with a good Conscience;
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and there being many Injunctions that many, besides my self, cannot comply withall, therefore we are willing to submit to the penalty inflicted.
and there being many Injunctions that many, beside my self, cannot comply withal, Therefore we Are willing to submit to the penalty inflicted.
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This I say, you have for many years had the benefit of my poor Labours;
This I say, you have for many Years had the benefit of my poor Labours;
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I have fulfilled near up towards 40 years, and have performed my service to God, Christ,
I have fulfilled near up towards 40 Years, and have performed my service to God, christ,
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and his People, and I blesse his Name, not without acceptance and success.
and his People, and I bless his Name, not without acceptance and success.
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My Work, so far as I know, in this course, as in the Weekly course, is now at an end;
My Work, so Far as I know, in this course, as in the Weekly course, is now At an end;
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my Desire is, that you whose Hearts have been inclinable to wait upon God in the way of my Ministry, may be kept faithful to God,
my Desire is, that you whose Hearts have been inclinable to wait upon God in the Way of my Ministry, may be kept faithful to God,
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and that you may have the blessing of the everlasting Covenant comming upon your Souls,
and that you may have the blessing of the everlasting Covenant coming upon your Souls,
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and that you may have the power of this Doctrine, held forth in this Sermon, put forth upon your Hearts;
and that you may have the power of this Doctrine, held forth in this Sermon, put forth upon your Hearts;
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that as you do believe that Jesus is the Christ, that Jesus is the Son of God, that as you profess these things, you may carry it suitably to your profession, that you may walk in Love to God, Love to Christ, and love to one another;
that as you do believe that jesus is the christ, that jesus is the Son of God, that as you profess these things, you may carry it suitably to your profession, that you may walk in Love to God, Love to christ, and love to one Another;
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that you may labour to manifest a noble generous Spirit in overcoming the world in Errors, Corruptions, false Doctrines, and unwarrantable Worship;
that you may labour to manifest a noble generous Spirit in overcoming the world in Errors, Corruptions, false Doctrines, and unwarrantable Worship;
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that you may in all things labour to approve your selves: And little Children keep your selves from Idols. Amen.
that you may in all things labour to approve your selves: And little Children keep your selves from Idols. Amen.
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SERMON IV. ISAIAH 3.10, 11. Say to the Righteous it shall be well with him; for they shall eat the fruit of their Doings.
SERMON IV. ISAIAH 3.10, 11. Say to the Righteous it shall be well with him; for they shall eat the fruit of their Doings.
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Wo unto the wicked, it shall be ill with him; for the reward of his hands shall be given him.
Woe unto the wicked, it shall be ill with him; for the reward of his hands shall be given him.
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THis Text is like to Israels Pillar of Cloud, it hath a light side and a dark side;
THis Text is like to Israel's Pillar of Cloud, it hath a Light side and a dark side;
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it hath a ligh• side to the godly, Say to the righteous it shall be well with him;
it hath a ligh• side to the godly, Say to the righteous it shall be well with him;
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and it hath a da•k side, to the wicked it shall be ill with h•m; both you see are revvarded, both the righteous and the wicked;
and it hath a da•k side, to the wicked it shall be ill with h•m; both you see Are rewarded, both the righteous and the wicked;
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but there's a vast difference the one hath a reward of mercy, and the other a reward of Justice.
but there's a vast difference the one hath a reward of mercy, and the other a reward of justice.
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I shall begin with the first of these, Say ye to the righteous, it shall be well with him.
I shall begin with the First of these, Say you to the righteous, it shall be well with him.
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This Scripture was written in a very sad and calamitous time, as you may read in the beginning of the Chapter, The mighty man, the man of war doth cease, the prudent and the ancient, both the Judge and the Prophet shall be taken away.
This Scripture was written in a very sad and calamitous time, as you may read in the beginning of the Chapter, The mighty man, the man of war does cease, the prudent and the ancient, both the Judge and the Prophet shall be taken away.
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This was a very sad time with the Church of God in Jerusalem; if the Judge be taken away, vvhere vvill there be any piety? and if the prophet be taken avvay;
This was a very sad time with the Church of God in Jerusalem; if the Judge be taken away, where will there be any piety? and if the Prophet be taken away;
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vvhere vvill there be any equity? the vvhole body Politick vvas novv running to ruin, and almost in the rubbish:
where will there be any equity? the Whole body Politic was now running to ruin, and almost in the rubbish:
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Novv in this sad juncture of time God vvould have this Text to be vvritten, and it is methinks like a Rain-bow in the Clouds.
Now in this sad juncture of time God would have this Text to be written, and it is methinks like a Rainbow in the Clouds.
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God would have his people comforted in the midst of all these afflictions; Say ye to the righteous it shall be well with him.
God would have his people comforted in the midst of all these afflictions; Say you to the righteous it shall be well with him.
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The Proposition that lies in the vvords is this: That hovvever things go in the World, It shall be well with the righteous.
The Proposition that lies in the words is this: That however things go in the World, It shall be well with the righteous.
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This is an Oracle from Gods ovvn mouth; and therefore vve are not to question or dispute it;
This is an Oracle from God's own Mouth; and Therefore we Are not to question or dispute it;
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Say ye to the righteous it shall be well with him I might multiply Scriptures for the proof this,Say you to the righteous it shall be well with him I might multiply Scriptures for the proof this,
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but I shall instance but in one, Eccles. 8.12. Surely I know that it shall be well with them that fear God.
but I shall instance but in one, Eccles. 8.12. Surely I know that it shall be well with them that Fear God.
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It is a golden maxime to be disputed; I knovv it shall go vvell vvith them that fear God,
It is a golden maxim to be disputed; I know it shall go well with them that Fear God,
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For the illustration of this consider two things. First, What is meant here by the righteous man.
For the illustration of this Consider two things. First, What is meant Here by the righteous man.
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Secondly, Why however things go, it shall be well with him. First, Who is meant here by the righteous man. There is a Threefold righteousnesse.
Secondly, Why however things go, it shall be well with him. First, Who is meant Here by the righteous man. There is a Threefold righteousness.
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First, a legal righteousness, and so Adam in this sence was said to be righteous, when he did wear the robe of innocency;
First, a Legal righteousness, and so Adam in this sense was said to be righteous, when he did wear the robe of innocency;
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Adams heart did agree with the Law of God exactly, as a well made Dial goes with the Sun;Adams heart did agree with the Law of God exactly, as a well made Dial Goes with the Sun;
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but this righteousness is lost and forfeited.
but this righteousness is lost and forfeited.
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Secondly, There is a Moral righteousnesse, and thus he is said to be righteous, that is, adorned with Moral Vertues, who is prudent, just, temperate, and the like.
Secondly, There is a Moral righteousness, and thus he is said to be righteous, that is, adorned with Moral Virtues, who is prudent, just, temperate, and the like.
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Thirdly, There is an Evangelical righteousnesse, and that is meant here; and this Evangelical righteousnesse is twofold:
Thirdly, There is an Evangelical righteousness, and that is meant Here; and this Evangelical righteousness is twofold:
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A righteousnesse by imputation, and a righteousnesse by implantation.
A righteousness by imputation, and a righteousness by implantation.
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First, There is a righteousnesse by imputation, and that is, when Christs righteousnesse is made over to us;
First, There is a righteousness by imputation, and that is, when Christ righteousness is made over to us;
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and this righteousnesse beloved, is as truly ours to justifie us, as it is Christs, to bestow upon us.
and this righteousness Beloved, is as truly ours to justify us, as it is Christ, to bestow upon us.
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Secondly, There is a righteousnesse by implan•ation, which is nothing else but Gods infusing •f the seed and habits of grace into the heart, the planting of holinesse in a man,
Secondly, There is a righteousness by implan•ation, which is nothing Else but God's infusing •f the seed and habits of grace into the heart, the planting of holiness in a man,
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and making him p•r•aker of the divine nature:
and making him p•r•aker of the divine nature:
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Now this is to be righteous in the sight af God, to have a righteousnesse of imputation, and a righteousnesse of implantation;
Now this is to be righteous in the sighed of God, to have a righteousness of imputation, and a righteousness of implantation;
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and so much for the first thing.
and so much for the First thing.
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The second thing is to shew you why however things go in the world, it shall be well with this righteous man;
The second thing is to show you why however things go in the world, it shall be well with this righteous man;
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and it must needs be thus for tvvo reasons, First, Because he that is righteous, hath his greatest evil removed, his sinne is pardoned;
and it must needs be thus for tvvo Reasons, First, Because he that is righteous, hath his greatest evil removed, his sin is pardoned;
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and therefore it must needs be well with him. Sin is a thorn in a mans conscience;
and Therefore it must needs be well with him. since is a thorn in a men conscience;
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now when this thorn is pluckt out in forgivenesse and remission, then is it well with that man:
now when this thorn is plucked out in forgiveness and remission, then is it well with that man:
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Forgivenesse of sin, in Scripture, is called the lifting off of sin;
Forgiveness of since, in Scripture, is called the lifting off of since;
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so it is in the Hebrew in Job 7. Lord why dost thou not lift off my sin? It is a Metaphor taken from a weary man that goes under a burthen, ready to sink under it,
so it is in the Hebrew in Job 7. Lord why dost thou not lift off my since? It is a Metaphor taken from a weary man that Goes under a burden, ready to sink under it,
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and another mad comes and lifts off this burthen;
and Another mad comes and lifts off this burden;
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so doth the great God, when the burthen of sin is ready to sink the conscience, God lifts ess this burthen from the conscience,
so does the great God, when the burden of since is ready to sink the conscience, God lifts ess this burden from the conscience,
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and lays it upon Christs shoulders, and he carries it;
and lays it upon Christ shoulders, and he carries it;
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now he that hath his burthen thus carried, it is vvell for him hovv ever •hings go.
now he that hath his burden thus carried, it is well for him how ever •hings go.
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Pardon and forgivenesse of sinne it is a c owning blessing, it is a jevvel in a believers crovvn:
Pardon and forgiveness of sin it is a c owning blessing, it is a jewel in a believers crown:
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Pardon of sin is a multiplying mercy, it brings a great many mercies along with it; whom God pardons he adopts;
Pardon of since is a multiplying mercy, it brings a great many Mercies along with it; whom God Pardons he adopts;
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whom God pardons, he invests with holinesse and with glory.
whom God Pardons, he invests with holiness and with glory.
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Pardon of sin is such a mercy that it is enough to make a sick man well, Isa. 32.24. The inhabitants shall not say they are sick, the people that dwell therein shall be forgiven their iniquity.
Pardon of since is such a mercy that it is enough to make a sick man well, Isaiah 32.24. The inhabitants shall not say they Are sick, the people that dwell therein shall be forgiven their iniquity.
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The sense of pardon takes away the sense of pain; it must needs then be well with the righteous, his greatest evil is removed.
The sense of pardon Takes away the sense of pain; it must needs then be well with the righteous, his greatest evil is removed.
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Secondly, How ever things go, it shall be well with the righteous, because God is his portion, Psal. 16, 5. The Lord is the portion of my inheritance, the lines are fallen to me in pleasant places.
Secondly, How ever things go, it shall be well with the righteous, Because God is his portion, Psalm 16, 5. The Lord is the portion of my inheritance, the lines Are fallen to me in pleasant places.
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In God all things a•e to be found; and all that is in God, is engaged for the good of the righteous;
In God all things a•e to be found; and all that is in God, is engaged for the good of the righteous;
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his power is his to help him; his wisdome is his to teach him; his spirit is his to sanctifie him;
his power is his to help him; his Wisdom is his to teach him; his Spirit is his to sanctify him;
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and his mercy is his to save him. God is the righteous mans portion;
and his mercy is his to save him. God is the righteous men portion;
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and can God give a greater gift to us, than to give us himself to us? God is a rich portion, the Angels riches;
and can God give a greater gift to us, than to give us himself to us? God is a rich portion, the Angels riches;
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God is a safe and a sure portion, for his name is a strong tower; he is a portion that can never be spent, for he is infinitenesse;
God is a safe and a sure portion, for his name is a strong tower; he is a portion that can never be spent, for he is infiniteness;
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and he is a portion can never be lost, for he is Eternity; Thou art my portion for ever Psal. 73.26.
and he is a portion can never be lost, for he is Eternity; Thou art my portion for ever Psalm 73.26.
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And surely, it is well with them that have God for their portion:
And surely, it is well with them that have God for their portion:
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it is not well with them that are happy? why if God be our portion, we are happy, Psal. 144.16. Happy is the people whose God is the Lord.
it is not well with them that Are happy? why if God be our portion, we Are happy, Psalm 144.16. Happy is the people whose God is the Lord.
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And so much for the Doctrinal part.
And so much for the Doctrinal part.
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The explication of this point may afford abundance of comfort to every godly man, to every person fearing God in this Congregation, God hath sent me this day with a Cowmission to comfort you, O that I might drop in the oil of gladnesse into every broken and troubled spirit;
The explication of this point may afford abundance of Comfort to every godly man, to every person fearing God in this Congregation, God hath sent me this day with a Cowmission to Comfort you, Oh that I might drop in the oil of gladness into every broken and troubled Spirit;
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Say to the righteous it shall be well with him: Say to the righteous it shall be well with him:
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Here's good news from heaven, however things are, yet still it is vvell with the righteous.
Here's good news from heaven, however things Are, yet still it is well with the righteous.
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But here's a great question to be answered, How doth it appear that it is well with the righteous? for we often see it is worst with him;
But here's a great question to be answered, How does it appear that it is well with the righteous? for we often see it is worst with him;
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he is deprived of his comforts, he is made the reproach of the world for Christ,
he is deprived of his comforts, he is made the reproach of the world for christ,
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yea many times he loseth his life? how then is it well with the righteous?
yea many times he loses his life? how then is it well with the righteous?
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I answer, yet still is it well with the righteous, though he meet with troubl in the world,
I answer, yet still is it well with the righteous, though he meet with Trouble in the world,
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and o•e wave riseth upon the neck of anoth r: yet is it well with the righteous, as appears in these following particulars.
and o•e wave Riseth upon the neck of Another r: yet is it well with the righteous, as appears in these following particulars.
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First, All the troubles that a righteous man meets with, turn to his good, and so it is well with him:
First, All the Troubles that a righteous man meets with, turn to his good, and so it is well with him:
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That's a famous Scripture, Ier. 24.5. Whom I have sent out of this place, into the Land of the Chaldeans, for their good.
That's a famous Scripture, Jeremiah 24.5. Whom I have sent out of this place, into the Land of the Chaldeans, for their good.
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Gods own Israel were transported into Babylon among their enemies, for their good.
God's own Israel were transported into Babylon among their enemies, for their good.
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The troubles of the righ•eous are onely a means o purge out their sins, and that's for their good, I have read a story of one Pereus, who r•nning at another with a sword to kill him, by accident the sword onely run into his impostume, a•d broke that.
The Troubles of the righ•eous Are only a means oh purge out their Sins, and that's for their good, I have read a story of one Pereus, who r•nning At Another with a sword to kill him, by accident the sword only run into his impostume, a•d broke that.
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Thus all the evils and troubles of the righteous, do but serve to cure them of the imposthume of pride,
Thus all the evils and Troubles of the righteous, do but serve to cure them of the imposthume of pride,
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and to make them more humble.
and to make them more humble.
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When the body of a Saint is afflicted, his soul that revives and flourishes in grace;
When the body of a Saint is afflicted, his soul that revives and flourishes in grace;
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like two lawrel trees that I have read of, that when one withered, the other flourished;
like two laurel trees that I have read of, that when one withered, the other flourished;
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so wen the body is afflicted, yet grace flourishes. God doth distill out of the bitterest drugs his glory and our salvation.
so wen the body is afflicted, yet grace flourishes. God does distil out of the Bitterest drugs his glory and our salvation.
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That that the world looks upon as a punishment, that God makes medicinal, to heal the soul.
That that the world looks upon as a punishment, that God makes medicinal, to heal the soul.
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Well then may it be well with the righteous;
Well then may it be well with the righteous;
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the rod of God upon a Saint, is but onely Gods pencil, whereby he d•aws his image more lively upon the soul.
the rod of God upon a Saint, is but only God's pencil, whereby he d•aws his image more lively upon the soul.
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God never stretcheth the strings of his Viol, but to make the musick so much the sweeter.
God never Stretcheth the strings of his Violent, but to make the music so much the Sweeten.
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Secondly, In the midst of all the troubles that befal the righteous, yet still it is well with them, in regard of those inward heart-revivings that God gives them;
Secondly, In the midst of all the Troubles that befall the righteous, yet still it is well with them, in regard of those inward heart-revivings that God gives them;
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we see a godly man in misery. but we see not his comforts;
we see a godly man in misery. but we see not his comforts;
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we see his prison grates, but we hear not that sweet musick that he enjoys in his conscience.
we see his prison grates, but we hear not that sweet music that he enjoys in his conscience.
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God sweetens to his people outward troubles with inward peace. It is the title that is given to God, 2 Cor. 6.7. The God that comforteth them that are cast down.
God sweetens to his people outward Troubles with inward peace. It is the title that is given to God, 2 Cor. 6.7. The God that comforts them that Are cast down.
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The bee can gather honey as well from the thistle and bitter he•b, as from the sweet flower:
The bee can gather honey as well from the thistle and bitter he•b, as from the sweet flower:
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and a Child of God can gather joy out of his sorrow; out of the very carcasse sometimes he fetcheth honey.
and a Child of God can gather joy out of his sorrow; out of the very carcase sometime he Fetches honey.
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When the body is in p•in, the soul may be at ase as when a mans head akes,
When the body is in p•in, the soul may be At ase as when a men head akes,
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yet his heart may be well;
yet his heart may be well;
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Thus it is well with the Righteous, God g ves him inward comforts that revive him, and sweeten outward pain.
Thus it is well with the Righteous, God g ves him inward comforts that revive him, and sweeten outward pain.
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3. In times of calamity and trouble, yet still is it well with the Righteous, because many times God hears his people in time of trouble;
3. In times of calamity and trouble, yet still is it well with the Righteous, Because many times God hears his people in time of trouble;
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in a storm God will have a care of his Jewels, he will hide them, and suff•r them not to be carried away;
in a storm God will have a care of his Jewels, he will hide them, and suff•r them not to be carried away;
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and thus he makes good that Srripture literally, Psal. 91.4. He shall cover thee w•th his feathers, and under his VVings shalt thou trust, no evil shall touch thee.
and thus he makes good that Scripture literally, Psalm 91.4. He shall cover thee w•th his Feathers, and under his VVings shalt thou trust, no evil shall touch thee.
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God oftentimes verifies this Scripture literally, he makes h•s Angels to be his Peoples Lifegua d to hide them and to defend them.
God oftentimes verifies this Scripture literally, he makes h•s Angels to be his Peoples Lifegua d to hide them and to defend them.
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Wh•n a Flood was comming on the World, God provided an Ark to hide Noah in;
Wh•n a Flood was coming on the World, God provided an Ark to hide Noah in;
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Wh n Israel was carried and transported into Babylon, God hides Ieremy, and gives him his life for a prey. Ierem. 39.11, 21.
Where n Israel was carried and transported into Babylon, God hides Ieremy, and gives him his life for a prey. Jeremiah 39.11, 21.
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And in this sence the Saints of God are cal••d his hidden Ones. Ps. 83.3.
And in this sense the Saints of God Are cal••d his hidden Ones. Ps. 83.3.
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Why so? not onely because they are hid in Gods decree, and hid in Christs wounds,
Why so? not only Because they Are hid in God's Decree, and hid in Christ wounds,
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but oftenetimes God hides t•em in time of common danger & calamity; they are hidden Ones;
but oftenetimes God hides t•em in time of Common danger & calamity; they Are hidden Ones;
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Thus God reserved to himself s•ven t•ousand that had •ot bowed the Knee to •aal; the Prophe knevv not of any,
Thus God reserved to himself s•ven t•ousand that had •ot bowed the Knee to •aal; the Prophet knew not of any,
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but God knevv of seven thousan• that he h•d hid;
but God knew of seven thousan• that he h•d hid;
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and in th s sence it is vvell vvith the Righ•eous in time of publick miserv.
and in that s sense it is well with the Righ•eous in time of public miserv.
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But you will say sometimes it is vvorse than all this vvith them; sometimes the Righteous dye and perish, and are earned avvay vv•th a tempest;
But you will say sometime it is Worse than all this with them; sometime the Righteous die and perish, and Are earned away vv•th a tempest;
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Hovv is it vvell vvith th•m then? yes yet still it is well with the Righteous;
How is it well with th•m then? yes yet still it is well with the Righteous;
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though their Life be taken away, yet still it is well with them, and that in a two-fold sence.
though their Life be taken away, yet still it is well with them, and that in a twofold sense.
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First, Many times God takes the Righteous by death in great mercy;
First, Many times God Takes the Righteous by death in great mercy;
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he takes them away that they shall not see the miseries that are comming upon a Land;
he Takes them away that they shall not see the misery's that Are coming upon a Land;
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as Virgil the Heathen Poet said, They were happy that dyed b•fore their Countrey, meaning, before they saw the ruines of their Countrey.
as Virgil the Heathen Poet said, They were happy that died b•fore their Country, meaning, before they saw the ruins of their Country.
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And truly many times God takes away his Children in mercy, that they shall not see the miseries that are comming on a Land;
And truly many times God Takes away his Children in mercy, that they shall not see the misery's that Are coming on a Land;
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you have a pregnant and clear Scrip•ure for this, 1 Kings 14.13. He only of the house of Jetoboam shall come to his grave;
you have a pregnant and clear Scrip•ure for this, 1 Kings 14.13. He only of the house of Jetoboam shall come to his grave;
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•t is spoken of Abijah his Sonne, He only shall come to his g•ave, because in him there was found some good thing towards the Lord God of Israel. God would put this man into his grave betimes in mer-because he should not see the evil that was comming upon the Land. You have a parallel Scripture to this. 2 Kings 22. v. ult. it is spoken of Iosiah, I will gather thee to thy Fathers, thou shalt be gathered to thy grave in peace,
•t is spoken of Abijah his Son, He only shall come to his g•ave, Because in him there was found Some good thing towards the Lord God of Israel. God would put this man into his grave betimes in mer-because he should not see the evil that was coming upon the Land. You have a parallel Scripture to this. 2 Kings 22. v. ult. it is spoken of Josiah, I will gather thee to thy Father's, thou shalt be gathered to thy grave in peace,
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and th•ne eye shall not see the evil that I will bring upon this place. VVhy, Iosiah died in battel:and th•ne eye shall not see the evil that I will bring upon this place. Why, Josiah died in battle:
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How is it said then that he went to his grave in peace? the meaning is this,
How is it said then that he went to his grave in peace? the meaning is this,
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because Iosiah was an holy man, he had made his peace with God, and so went to his grave in peace;
Because Josiah was an holy man, he had made his peace with God, and so went to his grave in peace;
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and because he should not see the evil approaching, therefore God gathered him to his grave in peace.
and Because he should not see the evil approaching, Therefore God gathered him to his grave in peace.
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Ierome speaks thus of Nepotian, it seems Ierome lived to see some troubles before he died, meeting with some stormes;Jerome speaks thus of Nepotian, it seems Jerome lived to see Some Troubles before he died, meeting with Some storms;
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Now (said he) how happy is my friend Nepotian, that sees not these troubles? happy is he that is gotten out of the storm, and is in the haven. Now (said he) how happy is my friend Nepotian, that sees not these Troubles? happy is he that is got out of the storm, and is in the Haven.
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Thus Luther died in mercie before the troblos of Germany begin to break forth. Thus it is well with the Righteous, though they do die;
Thus Luther died in mercy before the troblos of Germany begin to break forth. Thus it is well with the Righteous, though they do die;
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God takes them away in mercie, that they may not see approaching evils.
God Takes them away in mercy, that they may not see approaching evils.
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Secondly, Though the righteous doe die, are taken away, and perish in a storme, yet is i: well with them, because death cannot hurt them;
Secondly, Though the righteous do die, Are taken away, and perish in a storm, yet is i: well with them, Because death cannot hurt them;
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it can neither hurt their Bodies, nor yet their Souls; the Bodie is safe, it doth not perish, though it doth die;
it can neither hurt their Bodies, nor yet their Souls; the Body is safe, it does not perish, though it does die;
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the bodies of the Saints are verie precious dust in Gods account; the Lord locks up these Jewels in the grave, as in a Cabinet;
the bodies of the Saints Are very precious dust in God's account; the Lord locks up these Jewels in the grave, as in a Cabinet;
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the bodies of the Saints lie mellovving and ripening in the grave, till a blessed time of resurrection:
the bodies of the Saints lie mellovving and ripening in the grave, till a blessed time of resurrection:
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How precious is the dust of a Belieber! though the World minde it not, yet it's precious to God.
How precious is the dust of a Belieber! though the World mind it not, yet it's precious to God.
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The Husbandman hath some co•n in the barn, and other corn in his ground; the corn in the ground is as precious to him as that in the ba•n:
The Husbandman hath Some co•n in the barn, and other corn in his ground; the corn in the ground is as precious to him as that in the ba•n:
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Why the bodies of the Saints in the grave, are Gods corn in the ground, and God makes a verie precious account of this corn;
Why the bodies of the Saints in the grave, Are God's corn in the ground, and God makes a very precious account of this corn;
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the bodies of the Saints shall be more glorious and blessed than ever at the resurrection.
the bodies of the Saints shall be more glorious and blessed than ever At the resurrection.
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Tertullian sayes the Bodies shall be then Corpora Angelica; the Bodie shall be angellfied, in regard of that beautie and lustie which shall be put upon it:Tertullian Says the Bodies shall be then Corpora Angelica; the Body shall be angellfied, in regard of that beauty and lusty which shall be put upon it:
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As it is with a piece of silke or cloth that is died of a Purple scarlet colour, it is made more b•ight and illustrious thou it was before.
As it is with a piece of silk or cloth that is died of a Purple scarlet colour, it is made more b•ight and illustrious thou it was before.
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Thus it is with the bodies of the Saints, they are died of a brighter colour at the resurrection, they are made like Chsists glorious bodie, Phil. 3.20.
Thus it is with the bodies of the Saints, they Are died of a Brighter colour At the resurrection, they Are made like Christs glorious body, Philip 3.20.
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Thus shall it be well with the righteous in their bodies; they shall not perish. Secondly, At death it shall be well with the righteous, as to their souls.
Thus shall it be well with the righteous in their bodies; they shall not perish. Secondly, At death it shall be well with the righteous, as to their Souls.
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O it it shall be a blessed time;
O it it shall be a blessed time;
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Methinks it is with a Saint at the time of death just as it was with Paul in his voyage to Rome; the ship did break into many peices,
Methinks it is with a Saint At the time of death just as it was with Paul in his voyage to Room; the ship did break into many Pieces,
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but yet he got safe to shore;
but yet he god safe to shore;
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so it is with a believer, though the ship of his body may be snapr and broken at death;
so it is with a believer, though the ship of his body may be snapr and broken At death;
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yet the passenger is safe, the soul gets safe to sho re even to the heavenly Ierusalem; then surely it is well with the righteous at his death;
yet the Passenger is safe, the soul gets safe to sho re even to the heavenly Ierusalem; then surely it is well with the righteous At his death;
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the day of a believers dearh is the birth-day of his blesssdnesse? it is his ascension day to heaven;
the day of a believers dearh is the birthday of his blesssdnesse? it is his Ascension day to heaven;
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his death day is his mariage day with Jesus Christ;
his death day is his marriage day with jesus christ;
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faith doth but contract us here, but at death the Nuptials shall be solemnized in glory;
faith does but contract us Here, but At death the Nuptials shall be solemnized in glory;
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and shall it not be well with the righteous? they shall see God face to face:
and shall it not be well with the righteous? they shall see God face to face:
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And says Austin, Ipse Deus sufficit ad praemium. It will be heaven enough to have the sight of God.
And Says Austin, Ipse Deus sufficit ad Premium. It will be heaven enough to have the sighed of God.
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The Saints shall then entert into joy; joy now enters into them here, but then they shall enter into joy;
The Saints shall then entert into joy; joy now enters into them Here, but then they shall enter into joy;
dt n2 vmb av n1 p-acp n1; vvb av vvz p-acp pno32 av, cc-acp cs pns32 vmb vvi p-acp n1;
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they shall drink of that pure river that runs from God the everlasting fountain.
they shall drink of that pure river that runs from God the everlasting fountain.
pns32 vmb vvi pp-f cst j n1 cst vvz p-acp np1 dt j n1.
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Thus you see it shall go well wirh the righteous however things go, though troubles come, though death it self come;
Thus you see it shall go well with the righteous however things go, though Troubles come, though death it self come;
av pn22 vvb pn31 vmb vvi av p-acp dt j c-acp n2 vvb, cs n2 vvb, cs n1 pn31 n1 vvn;
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and therefore let those that are the people of God comfort themselves with these words.
and Therefore let those that Are the people of God Comfort themselves with these words.
cc av vvb d cst vbr dt n1 pp-f np1 vvi px32 p-acp d n2.
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To conclude this first point, what encouragement is this to all you that hear me now, to begin to be righteous!
To conclude this First point, what encouragement is this to all you that hear me now, to begin to be righteous!
pc-acp vvi d ord n1, r-crq n1 vbz d p-acp d pn22 cst vvb pno11 av, pc-acp vvi pc-acp vbi j!
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This Text may tempt us all to be godly, Say to the righteous it shall be well with him;
This Text may tempt us all to be godly, Say to the righteous it shall be well with him;
d n1 vmb vvi pno12 d pc-acp vbi j, vvb p-acp dt j pn31 vmb vbi av p-acp pno31;
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when things go never so ill with him; yet still it shall be well with him:
when things go never so ill with him; yet still it shall be well with him:
c-crq n2 vvb av-x av av-jn p-acp pno31; av av pn31 vmb vbi av p-acp pno31:
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Grant that all things are ill with you in your estate, in your relations, yet then if you are righteous, all things shall be well with you, your pardon is sealed, you are an Heir of Gods promises, all things shall work for your good;
Grant that all things Are ill with you in your estate, in your relations, yet then if you Are righteous, all things shall be well with you, your pardon is sealed, you Are an Heir of God's promises, all things shall work for your good;
vvb cst d n2 vbr j-jn p-acp pn22 p-acp po22 n1, p-acp po22 n2, av av cs pn22 vbr j, d n2 vmb vbi av p-acp pn22, po22 n1 vbz vvn, pn22 vbr dt n1 pp-f npg1 n2, d n2 vmb vvi p-acp po22 j;
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you have God for your Father, you have heaven in reversion for your inheritance;
you have God for your Father, you have heaven in reversion for your inheritance;
pn22 vhb n1 p-acp po22 n1, pn22 vhb n1 p-acp n1 p-acp po22 n1;
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and is it not well with you? how may this make us all in love with godlinesse,
and is it not well with you? how may this make us all in love with godliness,
cc vbz pn31 xx av p-acp pn22? q-crq vmb d vvi pno12 d p-acp n1 p-acp n1,
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how may this tempt us to be godly? for if ever we would enjoy happinesse, we must espouse holinesse;
how may this tempt us to be godly? for if ever we would enjoy happiness, we must espouse holiness;
q-crq vmb d vvi pno12 pc-acp vbi j? c-acp cs av pns12 vmd vvi n1, pns12 vmb vvi n1;
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Say to the righteous it shall be well with him. And so much for the first proposition.Say to the righteous it shall be well with him. And so much for the First proposition.
vvb p-acp dt j pn31 vmb vbi av p-acp pno31. cc av av-d c-acp dt ord n1.
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The god•y mans comfort in life and dea•h.
The god•y men Comfort in life and dea•h.
dt j ng1 n1 p-acp n1 cc n1.
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Now if this will not prevail with men to make them leave their sins and become righteous, I must pass in a few words to the next b•anch of my Text, to scare men out of their sins, to affright them out of their wickednesse:
Now if this will not prevail with men to make them leave their Sins and become righteous, I must pass in a few words to the next b•anch of my Text, to scare men out of their Sins, to affright them out of their wickedness:
av cs d vmb xx vvi p-acp n2 pc-acp vvi pno32 vvi po32 n2 cc vvi j, pns11 vmb vvi p-acp dt d n2 p-acp dt ord n1 pp-f po11 n1, pc-acp vvi n2 av pp-f po32 n2, pc-acp vvi pno32 av pp-f po32 n1:
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Wo to the wicked, it shall be ill with him, for the reward of his hands shall be given him. Woe to the wicked, it shall be ill with him, for the reward of his hands shall be given him.
n1 p-acp dt j, pn31 vmb vbi j-jn p-acp pno31, p-acp dt n1 pp-f po31 n2 vmb vbi vvn pno31.
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This my beloved is the dark side of the cloud, and it may cause in every wicked man that hears me, a palpitation and trembling at the heart, wo to the wicked, it shall be ill with him.
This my Beloved is the dark side of the cloud, and it may cause in every wicked man that hears me, a palpitation and trembling At the heart, woe to the wicked, it shall be ill with him.
d po11 j-vvn vbz dt j n1 pp-f dt n1, cc pn31 vmb vvi p-acp d j n1 cst vvz pno11, dt n1 cc vvg p-acp dt n1, n1 p-acp dt j, pn31 vmb vbi j-jn p-acp pno31.
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And so the Proposition is this:
And so the Proposition is this:
cc av dt n1 vbz d:
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That when things seem to be well with wicked men, it shall be ill with them at last.
That when things seem to be well with wicked men, it shall be ill with them At last.
cst c-crq n2 vvb pc-acp vbi av p-acp j n2, pn31 vmb vbi j-jn p-acp pno32 p-acp ord.
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Though things seem to be well wi•h the wicked, they have more then heart can wish,
Though things seem to be well wi•h the wicked, they have more then heart can wish,
c-acp n2 vvb pc-acp vbi av j dt j, pns32 vhb dc cs n1 vmb vvi,
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yet it shall be ill with them at last; Ʋe impro•o, VVoe to the wicked; it shall be ill with them. In Eccles. 8.12.
yet it shall be ill with them At last; Ʋe impro•o, VVoe to the wicked; it shall be ill with them. In Eccles. 8.12.
av pn31 vmb vbi j-jn p-acp pno32 p-acp ord; vbr av, n1 p-acp dt j; pn31 vmb vbi j-jn p-acp pno32. p-acp np1 crd.
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It shall not be well with the wicked, nor shall he prolong his dayes, that are as a shadow, because he feareth not God. It shall not be well with the wicked, nor shall he prolong his days, that Are as a shadow, Because he fears not God.
pn31 vmb xx vbi av p-acp dt j, ccx vmb pns31 vvi po31 n2, cst vbr p-acp dt n1, c-acp pns31 vvz xx np1.
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The God of Truth hath pronounced it, this is as true as God is true, It shall not be well with the wicked.
The God of Truth hath pronounced it, this is as true as God is true, It shall not be well with the wicked.
dt n1 pp-f n1 vhz vvn pn31, d vbz a-acp j c-acp np1 vbz j, pn31 vmb xx vbi av p-acp dt j.
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Now that I may a little clear this to you, I shall demonstrate it to you in these following Particulars: 1. It is ill with the Wicked in this life. 2. It is ill with him at his death. 3. It is ill with him at the day of Judgement. 4. It is ill with him after the day of Judgement.
Now that I may a little clear this to you, I shall demonstrate it to you in these following Particulars: 1. It is ill with the Wicked in this life. 2. It is ill with him At his death. 3. It is ill with him At the day of Judgement. 4. It is ill with him After the day of Judgement.
av cst pns11 vmb dt j vvi d p-acp pn22, pns11 vmb vvi pn31 p-acp pn22 p-acp d j-vvg n2-j: crd pn31 vbz j-jn p-acp dt j p-acp d n1. crd pn31 vbz j-jn p-acp pno31 p-acp po31 n1. crd pn31 vbz j-jn p-acp pno31 p-acp dt n1 pp-f n1. crd pn31 vbz j-jn p-acp pno31 p-acp dt n1 pp-f n1.
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First, It is ill with the Wicked in this life.
First, It is ill with the Wicked in this life.
ord, pn31 vbz j-jn p-acp dt j p-acp d n1.
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There's hardly a wicked man that hears me, that thinks so, when he hath the affluence and confluence of outward comforts,
There's hardly a wicked man that hears me, that thinks so, when he hath the affluence and confluence of outward comforts,
pc-acp|vbz av dt j n1 cst vvz pno11, cst vvz av, c-crq pns31 vhz dt n1 cc n1 pp-f j n2,
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when he eats of the fat, and drinks of the sweet, he will hardly believe that Minister that tells him i• shall be ill with him;
when he eats of the fat, and drinks of the sweet, he will hardly believe that Minister that tells him i• shall be ill with him;
c-crq pns31 vvz pp-f dt j, cc n2 pp-f dt j, pns31 vmb av vvi d n1 cst vvz pno31 n1 vmb vbi j-jn p-acp pno31;
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yea but it is ill with the Wick d even in this life;
yea but it is ill with the Wick worser even in this life;
uh cc-acp pn31 vbz j-jn p-acp dt n1 sy av p-acp d n1;
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for is it not ill with that man that hath a curse, yea the curse of God entailed upon him? My Text pronounceth a curse against the sinner, Vae improbo, Wo to the wicked:
for is it not ill with that man that hath a curse, yea the curse of God entailed upon him? My Text pronounceth a curse against the sinner, Vae improbo, Woe to the wicked:
p-acp vbz pn31 xx j-jn p-acp d n1 cst vhz dt n1, uh dt n1 pp-f np1 vvd p-acp pno31? po11 n1 vvz dt n1 p-acp dt n1, fw-la fw-la, n1 p-acp dt j:
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And can that man thrive that lives under a Curse? Clouds of blood and wrath hang over the head of a wicked man;
And can that man thrive that lives under a Curse? Clouds of blood and wrath hang over the head of a wicked man;
cc vmb d n1 vvi cst vvz p-acp dt n1? n2 pp-f n1 cc n1 vvb a-acp dt n1 pp-f dt j n1;
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he is heir to all the plagues that are written in the book of God;
he is heir to all the plagues that Are written in the book of God;
pns31 vbz n1 p-acp d dt n2 cst vbr vvn p-acp dt n1 pp-f np1;
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all Gods curses are the Sinners portion, and if he dies in his sinnes, he is sure to have the portion paid him. Woe to the Wicked;
all God's curses Are the Sinners portion, and if he die in his Sins, he is sure to have the portion paid him. Woe to the Wicked;
d ng1 n2 vbr dt n2 n1, cc cs pns31 vvz p-acp po31 n2, pns31 vbz j pc-acp vhi dt n1 vvd pno31. n1 p-acp dt j;
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everie bit of Bread he eateth he hath it with a curse, like poysoned Bread given to a Dogge;
every bit of Bred he Eateth he hath it with a curse, like poisoned Bred given to a Dog;
d n1 pp-f n1 pns31 vvz pns31 vhz pn31 p-acp dt n1, av-j j-vvn n1 vvn p-acp dt n1;
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everie drop of VVine he drinks, he swallowes down a curse with it.
every drop of VVine he drinks, he Swallows down a curse with it.
d n1 pp-f n1 pns31 vvz, pns31 n2 a-acp dt n1 p-acp pn31.
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Woe to the Wicked, there is a curse in his Cup, there is a curse on his Table, God hath said, VVoe to him.
Woe to the Wicked, there is a curse in his Cup, there is a curse on his Table, God hath said, VVoe to him.
n1 p-acp dt j, pc-acp vbz dt n1 p-acp po31 n1, pc-acp vbz dt n1 p-acp po31 n1, np1 vhz vvn, n1 p-acp pno31.
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953
We read of Belshazar, Dan. 5.4.5. that when he tasted the wine; he commanded to bring the gold and silver taken out of the Temple;
We read of Belshazzar, Dan. 5.4.5. that when he tasted the wine; he commanded to bring the gold and silver taken out of the Temple;
pns12 vvb pp-f np1, np1 crd. d c-crq pns31 vvd dt n1; pns31 vvd pc-acp vvi dt n1 cc n1 vvn av pp-f dt n1;
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then they brought the gold and silver vessels, and drank wine, and praysed the gods of gold and silver. then they brought the gold and silver vessels, and drank wine, and praised the God's of gold and silver.
av pns32 vvd dt n1 cc n1 n2, cc vvd n1, cc vvd dt n2 pp-f n1 cc n1.
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955
He was very jovial, but in the midst of his cups and jollity, woe to the VVicked;
He was very jovial, but in the midst of his cups and jollity, woe to the Wicked;
pns31 vbds av j, cc-acp p-acp dt n1 pp-f po31 n2 cc n1, n1 p-acp dt j;
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956
for in the same hour there came forth the fingers of a Mans hand, ann wrote over against the Candlestick on the VVall a Curse and VVoe. Woe to the Wicked;
for in the same hour there Come forth the fingers of a men hand, ann wrote over against the Candlestick on the VVall a Curse and VVoe. Woe to the Wicked;
c-acp p-acp dt d n1 a-acp vvd av dt n2 pp-f dt ng1 n1, cc vvd a-acp p-acp dt n1 p-acp dt n1 dt n1 cc n1. n1 p-acp dt j;
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957
let a sinner l•ve till he be a hundred years old, yet still he is accursed, Esay 23.20. Though a sinner live a hundred years old, yet shall he dye accursed;
let a sinner l•ve till he be a hundred Years old, yet still he is accursed, Isaiah 23.20. Though a sinner live a hundred Years old, yet shall he die accursed;
vvb dt n1 vvb c-acp pns31 vbb dt crd n2 j, av av pns31 vbz vvn, np1 crd. cs dt n1 vvb dt crd n2 j, av vmb pns31 vvi vvn;
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958
his grey hairs have a curse upon them. his gray hairs have a curse upon them.
po31 j-jn n2 vhb dt n1 p-acp pno32.
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959
Secondly, It shall be ill with the Wicked at the hour of death, and that in two respects;
Secondly, It shall be ill with the Wicked At the hour of death, and that in two respects;
ord, pn31 vmb vbi j-jn p-acp dt j p-acp dt n1 pp-f n1, cc cst p-acp crd n2;
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960
Death puts an end to all his comforts, and Death is a beginning of all his miseries.
Death puts an end to all his comforts, and Death is a beginning of all his misery's.
n1 vvz dt n1 p-acp d po31 n2, cc n1 vbz dt n1 pp-f d po31 n2.
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961
First, Death puts an end to a Sinners comforts. There shall be no more indulging of the Flesh, and pampering of it;
First, Death puts an end to a Sinners comforts. There shall be no more indulging of the Flesh, and pampering of it;
ord, n1 vvz dt n1 p-acp dt n2 n2. pc-acp vmb vbi dx av-dc vvg pp-f dt n1, cc vvg pp-f pn31;
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no more cups of VVine, and no more Musick to be seen or heard then. In Revel. 18.14. & 22. The things that thy Soul lusteth after is departed from thee;
no more cups of VVine, and no more Music to be seen or herd then. In Revel. 18.14. & 22. The things that thy Soul Lusteth After is departed from thee;
dx dc n2 pp-f n1, cc dx dc n1 pc-acp vbi vvn cc vvn av. p-acp vvb. crd. cc crd dt n2 cst po21 n1 vvz a-acp vbz vvn p-acp pno21;
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963
the voyce of the Harpers, Musicians and Trumpeters shall be no more at all in thee; the voice of the Harpers, Musicians and Trumpeters shall be no more At all in thee;
dt n1 pp-f dt np1, n2 cc n2 vmb vbi dx dc p-acp d p-acp pno21;
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964
it is spoken of the destruction of Rome. Thus may it be said of a wicked man at death, All joy and pleasure is now departed from thee;
it is spoken of the destruction of Room. Thus may it be said of a wicked man At death, All joy and pleasure is now departed from thee;
pn31 vbz vvn pp-f dt n1 pp-f vvi. av vmb pn31 vbi vvn pp-f dt j n1 p-acp n1, d n1 cc n1 vbz av vvn p-acp pno21;
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no more shalt thou hear the voyce of the Harp; Organ or Trumpet: no more shall the Sinner be cl•athed in Scarlet robes, or adorned with sparkling Diamonds;
no more shalt thou hear the voice of the Harp; Organ or Trumpet: no more shall the Sinner be cl•athed in Scarlet robes, or adorned with sparkling Diamonds;
dx dc vm2 pns21 vvi dt n1 pp-f dt n1; n1 cc n1: dx av-dc vmb dt n1 vbb vvn p-acp j-jn n2, cc vvn p-acp j-vvg n2;
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Now all oyle and balsome, all joy and gladness, at death shall cease and depart from the Sinner.
Now all oil and balsome, all joy and gladness, At death shall cease and depart from the Sinner.
av d n1 cc n1, d n1 cc n1, p-acp n1 vmb vvi cc vvi p-acp dt n1.
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967
Secondly, As Death puts a period to a Sinners mirth, so it layes a foundation for all his sorrowes.
Secondly, As Death puts a Period to a Sinners mirth, so it lays a Foundation for all his sorrows.
ord, c-acp n1 vvz dt n1 p-acp dt n2 n1, av pn31 vvz dt n1 p-acp d po31 n2.
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968
Usually before Death doth close the eye of the Sinners body, the eye of his Conscience is first opened.
Usually before Death does close the eye of the Sinners body, the eye of his Conscience is First opened.
av-j p-acp n1 vdz vvi dt n1 pp-f dt n2 n1, dt n1 pp-f po31 n1 vbz ord vvn.
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969
Every sinne at the hour of death stands with a draws sword in his hand; Those sinnes that delighted the Sinner formerly, now terrifie and affright him.
Every sin At the hour of death Stands with a draws sword in his hand; Those Sins that delighted the Sinner formerly, now terrify and affright him.
d n1 p-acp dt n1 pp-f n1 vvz p-acp dt vvz n1 p-acp po31 n1; d n2 cst vvd dt n1 av-j, av vvi cc vvi pno31.
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All his joy vnd mirth is turned into sadnesse.
All his joy Und mirth is turned into sadness.
av-d po31 n1 fw-ge n1 vbz vvn p-acp n1.
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971
As sometimes you have seen Sugar lying in a damp place, dissolve and turn to Water:
As sometime you have seen Sugar lying in a damp place, dissolve and turn to Water:
c-acp av pn22 vhb vvn n1 vvg p-acp dt n-jn n1, vvb cc vvi p-acp n1:
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972
Thus all t•e sugarly Joyes of Wicked men at the hour of death turn to VVater,
Thus all t•e sugarly Joys of Wicked men At the hour of death turn to Water,
av d vbr j n2 pp-f j n2 p-acp dt n1 pp-f n1 vvb pc-acp vvi,
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973
even the VVater of Tears and So•row.
even the VVater of Tears and So•row.
av dt n1 pp-f n2 cc n1.
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974
Thirdly, It shall be ill with a Wicked man at the day of Judgement, when he is cited before Gods Tribunal,
Thirdly, It shall be ill with a Wicked man At the day of Judgement, when he is cited before God's Tribunal,
ord, pn31 vmb vbi j-jn p-acp dt j n1 p-acp dt n1 pp-f n1, c-crq pns31 vbz vvn p-acp npg1 n1,
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975
when he shall leave courting his VVickednesse, and stand at Gods Barr to answer for it.
when he shall leave courting his VVickednesse, and stand At God's Bar to answer for it.
c-crq pns31 vmb vvi vvg po31 n1, cc vvb p-acp ng1 n1 pc-acp vvi p-acp pn31.
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976
You r•ad of Faelix, that when he heard Paul speak of Judgement, Faelix trembled. Iosephus observed that Faelix was a wicked man;
You r•ad of Felix, that when he herd Paul speak of Judgement, Felix trembled. Iosephus observed that Felix was a wicked man;
pn22 vhd pp-f np1, cst c-crq pns31 vvd np1 vvb pp-f n1, fw-la vvd. np1 vvd cst np1 vbds dt j n1;
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977
and she that then lived with him, her name was Drusilla, whom he had enticed away from her Husband,
and she that then lived with him, her name was Drusilla, whom he had enticed away from her Husband,
cc pns31 cst av vvd p-acp pno31, po31 n1 vbds np1, r-crq pns31 vhd vvn av p-acp po31 n1,
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978
and lived in sinne with her;
and lived in sin with her;
cc vvd p-acp n1 p-acp pno31;
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979
Now when Faelix heard Paul speak of Judgement, he trembled, his Conscience that check'd him for his sinne.
Now when Felix herd Paul speak of Judgement, he trembled, his Conscience that checked him for his sin.
av c-crq fw-la vvd np1 vvb pp-f n1, pns31 vvd, po31 n1 cst vvd pno31 p-acp po31 n1.
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980
Now, if Faelix trembled at the hearing of Judgement, what will Sinners do when the day of Judgement shall come,
Now, if Felix trembled At the hearing of Judgement, what will Sinners do when the day of Judgement shall come,
av, cs np1 vvd p-acp dt n-vvg pp-f n1, r-crq vmb n2 vdb c-crq dt n1 pp-f n1 vmb vvi,
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981
when all mens secret sins shall be made manifest, when all their midnight wickednesse shall be written upon their Foreheads as with the point of a Diamond?
when all men's secret Sins shall be made manifest, when all their midnight wickedness shall be written upon their Foreheads as with the point of a Diamond?
c-crq d ng2 j-jn n2 vmb vbi vvn j, c-crq d po32 n1 n1 vmb vbi vvn p-acp po32 n2 c-acp p-acp dt n1 pp-f dt n1?
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At the day of Judgement, my Beloved, there will be two things: First, The Legal Tryal. Secondly, The Sentence. First, The Legal Tryal.
At the day of Judgement, my beloved, there will be two things: First, The Legal Trial. Secondly, The Sentence. First, The Legal Trial.
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God will call forth Sinners by Name, and say, Stand forth, Hear thy Charge, Let me see what thou canst answer to to it? VVhat canst thou say for all thy Sabboth-breaking? for all thy Drunkennesse and Perjury? for all thy Revenge and Malice? for all thy persecuting of my Members? what canst thou say for all these? Guilty or not guilty? Thou Wretch darest not say Not Guilty;
God will call forth Sinners by Name, and say, Stand forth, Hear thy Charge, Let me see what thou Canst answer to to it? What Canst thou say for all thy Sabbath breaking? for all thy drunkenness and Perjury? for all thy Revenge and Malice? for all thy persecuting of my Members? what Canst thou say for all these? Guilty or not guilty? Thou Wretch Darest not say Not Guilty;
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for have not I been an eye witnesse of all thy Wickednesse? do not the Books agree, the Book of thy Conscience,
for have not I been an eye witness of all thy Wickedness? do not the Books agree, the Book of thy Conscience,
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and the Book of my Omnisciency? and canst thou plead Not guilty? Here the Sinner will be amazed with horrour, and run into desperation.
and the Book of my Omnisciency? and Canst thou plead Not guilty? Here the Sinner will be amazed with horror, and run into desperation.
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Secondly, After this legal Tryal follows the Sentence, Ite Maledicti, Go ye cursed; What go from the presence of Christ, in whose presence there is fulness of joy,
Secondly, After this Legal Trial follows the Sentence, Item Maledicti, Go you cursed; What go from the presence of christ, in whose presence there is fullness of joy,
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and go from Christ with a curse! That word depart, said Saint Chrisostome, is worse than the torments themselves.
and go from christ with a curse! That word depart, said Saint Chrysostom, is Worse than the torments themselves.
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And Beloved, remember this ye that go on in a sinne, when once the Sentence is past, it can never be reversed;
And beloved, Remember this you that go on in a sin, when once the Sentence is past, it can never be reversed;
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This is the most Supreme Court of Judicature, from whence there is no Appeal.
This is the most Supreme Court of Judicature, from whence there is no Appeal.
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Here on Earth men can remove their Cause from one Court to another, from the Common law to the Chancery;
Here on Earth men can remove their Cause from one Court to Another, from the Common law to the Chancery;
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but if once the Sentence be past at this Judgement ba•r, there is no removing your Cause.
but if once the Sentence be passed At this Judgement ba•r, there is no removing your Cause.
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This is the highest Court, there is no appealing any where else. And thus you see it is ill with the Wicked at the day of Judgement.
This is the highest Court, there is no appealing any where Else. And thus you see it is ill with the Wicked At the day of Judgement.
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Fourthly, It shall be ill with the Wicked after the day of Judgment.
Fourthly, It shall be ill with the Wicked After the day of Judgement.
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Oh! then there is but one way, and they would be glad if they might not go that way;
Oh! then there is but one Way, and they would be glad if they might not go that Way;
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But they must go that way even to prison, yea to hell, Luke 16.23, 24. In Hell he lift up his eyes.
But they must go that Way even to prison, yea to hell, Lycia 16.23, 24. In Hell he lift up his eyes.
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Hell is the very center of Misery, the spirit of torments stilled out. The Scripture tells us in Hell there are three things: First, Darknesse. Secondly, Fire. Thirdly, Chaines.
Hell is the very centre of Misery, the Spirit of torments stilled out. The Scripture tells us in Hell there Are three things: First, Darkness. Secondly, Fire. Thirdly, Chains.
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First, Hell is called a place of Darknesse. In Iude Verse 13. To them is reserved the blacknesse of darkness for ever.
First, Hell is called a place of Darkness. In Iude Verse 13. To them is reserved the blackness of darkness for ever.
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Darknesse you know is the most uncomfortable thing in the world: A man that goes in the dark trembles every step that he goes; Hell is a black Region;
Darkness you know is the most uncomfortable thing in the world: A man that Goes in the dark trembles every step that he Goes; Hell is a black Region;
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There is nothing but darknesse of darknesse;
There is nothing but darkness of darkness;
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It must needs be a da•k place, where there shall be a separation from the light of Gods presence.
It must needs be a da•k place, where there shall be a separation from the Light of God's presence.
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Indeed Austin thinks, that there shall be some little sulphureous light: But suppose there be;
Indeed Austin thinks, that there shall be Some little sulphureous Light: But suppose there be;
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that light shall onely serve the damned to behold the tragedie of their own miserie, to see themselves tormented.
that Light shall only serve the damned to behold the tragedy of their own misery, to see themselves tormented.
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Secondly, In Hell there is Fire; it is called a burning Lake, Revel. 20.15. Whosoever was not found written in the book of Life, was cast into the lake of fire.
Secondly, In Hell there is Fire; it is called a burning Lake, Revel. 20.15. Whosoever was not found written in the book of Life, was cast into the lake of fire.
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You know the Fire is the most torturing Element; it makes the most dreadfull impression upon the Flesh.
You know the Fire is the most torturing Element; it makes the most dreadful impression upon the Flesh.
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Why Hell is a place of Fire; it is disputed among some of the learned what kind of fire it is;
Why Hell is a place of Fire; it is disputed among Some of the learned what kind of fire it is;
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I wish we may never feel what kind of fire it is. Austin, Peter Lumbard, and others affirm.
I wish we may never feel what kind of fire it is. Austin, Peter Lumbard, and Others affirm.
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That it is a material Fire, but far hotter than any culinarie fire; the fire on your hearths is but painted fire compared to this.
That it is a material Fire, but Far hotter than any culinary fire; the fire on your hearths is but painted fire compared to this.
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But I rather think, the fire of the damned is partly material, and partly spiritual. Partly material, to work upon the body; and partly spiritual;
But I rather think, the fire of the damned is partly material, and partly spiritual. Partly material, to work upon the body; and partly spiritual;
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which is the wrath of God to torment the Soul: This is that Lake of burning fire;
which is the wrath of God to torment the Soul: This is that Lake of burning fire;
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Oh! who knows the power of Gods anger? who can dwell with these burnings? It is intolerable to hear these scorchings,
Oh! who knows the power of God's anger? who can dwell with these burnings? It is intolerable to hear these scorchings,
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and it is impossible for the damned to escape them. Thirdly, In Hell there are Chains of darknesse; •n the 6th. Verse of the Epistle of Iude, Those sinners that would not be bound by any law of God, shall have chains of darkness to bind them.
and it is impossible for the damned to escape them. Thirdly, In Hell there Are Chains of darkness; •n the 6th. Verse of the Epistle of Iude, Those Sinners that would not be bound by any law of God, shall have chains of darkness to bind them.
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But what is the meaning of this phrase, chains of darkness?
But what is the meaning of this phrase, chains of darkness?
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I suppose it may be this, to intimate to us, That the Wicked in Hell shall not have power to walk up and down;
I suppose it may be this, to intimate to us, That the Wicked in Hell shall not have power to walk up and down;
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which perhaps would be a little ease to them, though a very little;
which perhaps would be a little ease to them, though a very little;
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yea but they shall not have so much as that little ease, but shall be chained, tyed,
yea but they shall not have so much as that little ease, but shall be chained, tied,
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and staked fast with chains of darkness, that they shall not stirre; and this is very terrible.
and staked fast with chains of darkness, that they shall not stir; and this is very terrible.
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Suppose a man did alvvayes lye upon a dovvn-bed, if he might not stirre off the place, it vvould be very painfull to him,
Suppose a man did always lie upon a dovvn-bed, if he might not stir off the place, it would be very painful to him,
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though on a bed of dovvn;
though on a Bed of down;
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Hovv terrible then will it be to the damned, that must lie under the scorchings of Gods fury, chained dovvn,
How terrible then will it be to the damned, that must lie under the scorchings of God's fury, chained down,
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and not be able to move? And thus shall it be to the Wicked.
and not be able to move? And thus shall it be to the Wicked.
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And to adde to the torments of Hell, there are two things vvhich shevv it shall be ill vvith the vvicked, let them dye when they vvill. First, There is the Worme. Secondly, There is the Serpent.
And to add to the torments of Hell, there Are two things which show it shall be ill with the wicked, let them die when they will. First, There is the Worm. Secondly, There is the Serpent.
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First, There is the Worme to torture the Spirit, • … nd this is no other but the worme of Conscience, Mar. 4.44. VVhere their worm never dyes;
First, There is the Worm to torture the Spirit, • … and this is no other but the worm of Conscience, Mar. 4.44. Where their worm never dies;
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Hovv dreadfull will it be to have this Worme gnawing continually! Melancthon called it a hellish fury.
How dreadful will it be to have this Worm gnawing continually! Melanchthon called it a hellish fury.
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Conscience will be just as if a worm full of poyson were gnawing the heart of a man;
Conscience will be just as if a worm full of poison were gnawing the heart of a man;
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Those sinners that would never hear the voice of Conscience, shall for ever feel the worme of Conscience.
Those Sinners that would never hear the voice of Conscience, shall for ever feel the worm of Conscience.
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Secondly, There is the Serpent, and that the Devil called the old Serpent, Revel. 4. As there is the biting of the Worme,
Secondly, There is the Serpent, and that the devil called the old Serpent, Revel. 4. As there is the biting of the Worm,
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so there is the stinging of the Serpent. The damned in Hell shall be forced to behold rhe Devil, that damned Monster.
so there is the stinging of the Serpent. The damned in Hell shall be forced to behold rhe devil, that damned Monster.
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I remember what Anselme saith, I had rather endure all the torments of this life, than see the Devil with bodily eyes;
I Remember what Anselm Says, I had rather endure all the torments of this life, than see the devil with bodily eyes;
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But this sight of the Devil the Wicked shall see whether they will or no; and not onely see, but shall feel the stingings of this old Serpent.
But this sighed of the devil the Wicked shall see whither they will or no; and not only see, but shall feel the stingings of this old Serpent.
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Sathan is full of rage against Mankind, and he will shew no mercy;
Sathan is full of rage against Mankind, and he will show no mercy;
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: as he puts forth all his subtilty in tempting men, so he puts forth all his cruelty in tormenting men. And this is not all;
: as he puts forth all his subtlety in tempting men, so he puts forth all his cruelty in tormenting men. And this is not all;
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there are two things more that aggravate the torments of hell, to shew that it shall be ill with the wicked.
there Are two things more that aggravate the torments of hell, to show that it shall be ill with the wicked.
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First, These agonies, these hell-convulsions shall be for ever, Revelr 14.11. The smoak of their torment ascended for ever and ever, and they shall have no rest day nor night. Thus is it in Hell;
First, These agonies, these hell-convulsions shall be for ever, Revelr 14.11. The smoke of their torment ascended for ever and ever, and they shall have no rest day nor night. Thus is it in Hell;
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they would die, but they cannot; mors sine morte, the wicked shall be alwayes dying, yet never dead; alwayes consuming, yet never consumed;
they would die, but they cannot; mors sine morte, the wicked shall be always dying, yet never dead; always consuming, yet never consumed;
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the smoak of their furnace ascends for ever and ever. Oh! who can endure thus to be for ever on the wrack;the smoke of their furnace ascends for ever and ever. Oh! who can endure thus to be for ever on the wrack;
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this wotd Ever breaks the heart of the wicked, they now think a Sabbath long, and a Sermon long; and a prayer long;
this wotd Ever breaks the heart of the wicked, they now think a Sabbath long, and a Sermon long; and a prayer long;
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they cry out, When will these be over!
they cry out, When will these be over!
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Oh! how long then will it be to lie in Hell torments for ever and ever? After the wicked have lain three millions of years, their torments will be as far from ending as they were the first hour they came there.
Oh! how long then will it be to lie in Hell torments for ever and ever? After the wicked have lain three millions of Years, their torments will be as Far from ending as they were the First hour they Come there.
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Secondly, The damned in Hell shall have none to pity them.
Secondly, The damned in Hell shall have none to pity them.
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It is some com frt and ease to have friends pity us when we are on our sick beds, or under any affl ction:
It is Some come frt and ease to have Friends pity us when we Are on our sick Beds, or under any affl ction:
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but the damned shall have none to pity them; M•rcy will not pity them; that is turned to fury;
but the damned shall have none to pity them; M•rcy will not pity them; that is turned to fury;
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Christ will not pity them, he is no more an Advocate for them;
christ will not pity them, he is no more an Advocate for them;
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Angels will dot pity them, for they rejoyce to see the vengeance, they insult and glory to see the justice of God executed upon them.
Angels will dot pity them, for they rejoice to see the vengeance, they insult and glory to see the Justice of God executed upon them.
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Oh! how sad is it to lie in the scalding furnace of Gods wrath, and to have none to pity us? Gods bowels will be locked up,
Oh! how sad is it to lie in the scalding furnace of God's wrath, and to have none to pity us? God's bowels will be locked up,
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and his heart will be hardened to damned sinners; then they shall call and God will laugh at them, Prov. 1.26. I will laugh at your calamity.
and his heart will be hardened to damned Sinners; then they shall call and God will laugh At them, Curae 1.26. I will laugh At your calamity.
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Hear this all you that go on in sin, it will be ill with the wicked;
Hear this all you that go on in since, it will be ill with the wicked;
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O therefore turn from your sins, least God tear you in pieces, and there be none to deliver, or help you.
Oh Therefore turn from your Sins, lest God tear you in Pieces, and there be none to deliver, or help you.
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For the application of this poin•.
For the application of this poin•.
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First, Wha• a confounding word is this to all the Wicked, that go on desperately in sinne? that adde drunkennesse to thirst? Never was there such an inundation of wickednesse, as there is now adayes:
First, Wha• a confounding word is this to all the Wicked, that go on desperately in sin? that add Drunkenness to thirst? Never was there such an inundation of wickedness, as there is now adays:
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Men sinne, as if they would sinne to spight God; as if they would dare Heaven to punish them:
Men sin, as if they would sin to spite God; as if they would Dare Heaven to Punish them:
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men sinne so greedily, às if they were afraid Hell gate would be shut up ere they could get thither.
men sin so greedily, às if they were afraid Hell gate would be shut up ere they could get thither.
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How many are there that sinne manfully? that go to Hell stoutly in their wickedness? as Seneca speaks.
How many Are there that sin manfully? that go to Hell stoutly in their wickedness? as Senecca speaks.
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These are in a sad condition. Remember what the text saith, VVo to the wicked, it shall be ill with them;
These Are in a sad condition. remember what the text Says, VVo to the wicked, it shall be ill with them;
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ill with them in life, in death, and after death. A wicked man lives cursed, and dyes damned.
ill with them in life, in death, and After death. A wicked man lives cursed, and dies damned.
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Sinners are Gods standing mark that he shoots at, and he never misseth the mark. You know what the Scripture sayth, There shall be weeping and gnashing of teeth.
Sinners Are God's standing mark that he shoots At, and he never misses the mark. You know what the Scripture say, There shall be weeping and gnashing of teeth.
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It is a saying of Latimer, that is very sad fare, where weeping is the first course,
It is a saying of Latimer, that is very sad fare, where weeping is the First course,
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and gnashing of teeth is the second. But whence may this gnashing of the teeth come?
and gnashing of teeth is the second. But whence may this gnashing of the teeth come?
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First, It ariseth from the extremitie of the torments that the damne• suffer; rhis makes them gnash their teeth with horrour, they are not able to bear it,
First, It arises from the extremity of the torments that the damne• suffer; rhis makes them gnash their teeth with horror, they Are not able to bear it,
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and yet they know not how to avoid it.
and yet they know not how to avoid it.
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Secondly, The Wicked gnash their teeth out of envy, to think that the godly are happy and blessed;
Secondly, The Wicked gnash their teeth out of envy, to think that the godly Are happy and blessed;
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those that they reproaehed, hated and persecuted, they are happy in glory, and they themselves are thrown down into Hell;
those that they reproaehed, hated and persecuted, they Are happy in glory, and they themselves Are thrown down into Hell;
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this cuts them to the heart to think of it, and makes them gnash their teeth, Luke 10. There shall be weeping and gnashing of teeth,
this cuts them to the heart to think of it, and makes them gnash their teeth, Lycia 10. There shall be weeping and gnashing of teeth,
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when you shall see Abraham, and Isaac, and Jacob in the Kingdom of God, and you your selves thrust out. when you shall see Abraham, and Isaac, and Jacob in the Kingdom of God, and you your selves thrust out.
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And this is the first use shew•ng the miserie of a wick•d man; if all the Curses in the Bible will make him miserable, he shall be miserable.
And this is the First use shew•ng the misery of a wick•d man; if all the Curses in the bible will make him miserable, he shall be miserable.
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God will make his Arrows drunk with his blood.
God will make his Arrows drunk with his blood.
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Secondly, take heed that none of you are here found in the number of the Wicked;
Secondly, take heed that none of you Are Here found in the number of the Wicked;
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take heed of being of this black Regiment; beware of the Devils colours; fight not under his Banner;
take heed of being of this black Regiment; beware of the Devils colours; fight not under his Banner;
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it shall be ill vvith the Wicked; the Sinner and the Furnace shall never be parted.
it shall be ill with the Wicked; the Sinner and the Furnace shall never be parted.
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In a word, I beseech you take heed of those sinnes that bring to Hell fire:
In a word, I beseech you take heed of those Sins that bring to Hell fire:
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There are, said Saint Bernard, fiery sinnes that bring men to Hell fire.
There Are, said Saint Bernard, fiery Sins that bring men to Hell fire.
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What are these fiery sinnes? Why they are the fire of Malice, the fire of Passion, the fire of Lust, the fire of Concupiscence, and the fire of Revenge:
What Are these fiery Sins? Why they Are the fire of Malice, the fire of Passion, the fire of Lust, the fire of Concupiscence, and the fire of Revenge:
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these fiery sins bring men to fiery plagues, to Hell fire.
these fiery Sins bring men to fiery plagues, to Hell fire.
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When you are tempted to any sinne, think with your selves, How can I bear the lying in the fierceness of the Wine-press of Gods wrath for ever!
When you Are tempted to any sin, think with your selves, How can I bear the lying in the fierceness of the Winepress of God's wrath for ever!
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I have read a story of a Virgin, that being tempted by a young man to commit folly, sayes she to him,
I have read a story of a Virgae, that being tempted by a young man to commit folly, Says she to him,
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If you will grant me but one request, I will do what you desire. What is that? said he.
If you will grant me but one request, I will do what you desire. What is that? said he.
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Why, do but hold your Finger one hour in this burning Candle. No, he would not do that:
Why, do but hold your Finger one hour in this burning Candle. No, he would not do that:
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said she to him, Will not you for my sake hold your Finger one hour in the Candle,
said she to him, Will not you for my sake hold your Finger one hour in the Candle,
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and would you have me lay my Soul burning in Hell for ever, for the satisfying of your Lust? And thus she refuted that temptation.
and would you have me lay my Soul burning in Hell for ever, for the satisfying of your Lust? And thus she refuted that temptation.
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Why doth Sathan tempt you to Wickednesse? hold up this Text agaiast the Devil, as a shield to quench his fiery darts;
Why does Sathan tempt you to Wickedness? hold up this Text agaiast the devil, as a shield to quench his fiery darts;
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Sathan, it will go ill with the wicked; If I embrace thy temptation, I must be under thy tormenting for ever.
Sathan, it will go ill with the wicked; If I embrace thy temptation, I must be under thy tormenting for ever.
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O therefore learn to be Righteous: it shall be well with the Righteous; take heed of living and dying in sinne:
O Therefore Learn to be Righteous: it shall be well with the Righteous; take heed of living and dying in sin:
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It shall be ill with the VVicked; the God of Heaven hath said it.
It shall be ill with the Wicked; the God of Heaven hath said it.
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I will conclude all with a saying of Austine; sayes he, When a man hath been vertuous, the labour is gone, and the joy remains:
I will conclude all with a saying of Augustine; Says he, When a man hath been virtuous, the labour is gone, and the joy remains:
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when a man hath been wicked, the pleasure is gone, and the sting remaineth. when a man hath been wicked, the pleasure is gone, and the sting remains.
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SERMON V. IOHN 8.29. And he that sent me, is with me: the Father hath not left me alone:
SERMON V. JOHN 8.29. And he that sent me, is with me: the Father hath not left me alone:
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for I do alwayes those things that please him.
for I do always those things that please him.
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THese are the words of our blessed Lord and Saviour Jesus Christ, they are spoken by himself,
THese Are the words of our blessed Lord and Saviour jesus christ, they Are spoken by himself,
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and they are spoken of himself; though yet in a sober and modest sence they are applicable to all his members:
and they Are spoken of himself; though yet in a Sobrium and modest sense they Are applicable to all his members:
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That which Christ here affirms, is that the presence of God was alwayes with him; and this is first propounded, He that sent me is with me:
That which christ Here affirms, is that the presence of God was always with him; and this is First propounded, He that sent me is with me:
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and then it is amplified, and the father hath not left me alone:
and then it is amplified, and the father hath not left me alone:
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and then thirdly the reason of this is annexed, for I alwayes do those things that please him.
and then Thirdly the reason of this is annexed, for I always do those things that please him.
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I shall speak but very little of the words as they do refer to Christ; he tels us where his Father was with him;
I shall speak but very little of the words as they do refer to christ; he tells us where his Father was with him;
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he did not leave him alone in all the troubles and difficulties that he met withal in the finishing the great work of mans redemption; still God was with him:
he did not leave him alone in all the Troubles and difficulties that he met withal in the finishing the great work of men redemption; still God was with him:
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It is true, there was a time when Christ was without the sensible manifestation of his Fathers presence,
It is true, there was a time when christ was without the sensible manifestation of his Father's presence,
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when he cryed out, My God, my God, why hast thou forsaken me? Why but yet even then in truth and in reality his Father did not leave him;
when he cried out, My God, my God, why hast thou forsaken me? Why but yet even then in truth and in reality his Father did not leave him;
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for though he had not the evidences of his Fathers presence, yet he had the influences of his fathers presence.
for though he had not the evidences of his Father's presence, yet he had the influences of his Father's presence.
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It would take up much time to shew you how in all particulars the Father was present with Christ:
It would take up much time to show you how in all particulars the Father was present with christ:
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I will onely speak this one word, and instance in this one thing;
I will only speak this one word, and instance in this one thing;
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Gods assisting presence was alwayes with him, both in his active, and also in his passive obedience;
God's assisting presence was always with him, both in his active, and also in his passive Obedience;
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and indeed he had that work to do, and those miseries to suffer, that if God had left him,
and indeed he had that work to do, and those misery's to suffer, that if God had left him,
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if he had not been mightily assisted by the Divine Nature, Christ as meer man could neither have done,
if he had not been mightily assisted by the Divine Nature, christ as mere man could neither have done,
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nor have suffered what he did; but the Father was with him, and to support him; Isa. 42.1. Behold my servant whom I uphold. You shall find that Christ did act faith upon this; in Isa. 50.7. The Lord God will help me, therefore shall I not be confounded. Ver. 9. The Lord will help me.
nor have suffered what he did; but the Father was with him, and to support him; Isaiah 42.1. Behold my servant whom I uphold. You shall find that christ did act faith upon this; in Isaiah 50.7. The Lord God will help me, Therefore shall I not be confounded. Ver. 9. The Lord will help me.
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1103
So to the same effect is Psal: 16.9. And you shall find this made good to him in Scriptures, in his greatest necessities. Take a Double Instance.
So to the same Effect is Psalm: 16.9. And you shall find this made good to him in Scriptures, in his greatest necessities. Take a Double Instance.
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1104
In the fi•st place, Afrer he had been engaged in that Combat with Satan, you read of in Matth. 4. the strongest Combat or Duel that ever was fought;
In the fi•st place, Afrer he had been engaged in that Combat with Satan, you read of in Matthew 4. the Strongest Combat or Duel that ever was fought;
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wherein you have the Prince of Peace and the prince of darknesse;
wherein you have the Prince of Peace and the Prince of darkness;
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the Lion of the Tribe of Judah, and the roaring Lion that seeks how to devour;
the lion of the Tribe of Judah, and the roaring lion that seeks how to devour;
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both of them putting forth their utmost strength, and indeavouring to overcome each the other:
both of them putting forth their utmost strength, and endeavouring to overcome each the other:
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Now I say in this Combat the Father did not leave Christ, but he helps him;
Now I say in this Combat the Father did not leave christ, but he helps him;
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for he sends an Angel for to minister unto him, Matth. 4.11.
for he sends an Angel for to minister unto him, Matthew 4.11.
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So in Christs bitter Agony in the Garden, just before his bitter passion and death upon the Crosse, the Father did not leave him alone,
So in Christ bitter Agony in the Garden, just before his bitter passion and death upon the Cross, the Father did not leave him alone,
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for he sent an Angel unto him to strengthen him, Mat. 22.43. and so in several other places, and in several other things I might instance;
for he sent an Angel unto him to strengthen him, Mathew 22.43. and so in several other places, and in several other things I might instance;
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but I shall passe this by.
but I shall pass this by.
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I but now, Why did the Father thus stand by Christ? he gives you the reason of it in the Text,
I but now, Why did the Father thus stand by christ? he gives you the reason of it in the Text,
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because he alwayes did the things that pleased him: This I shall open in a double respect.
Because he always did the things that pleased him: This I shall open in a double respect.
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First, Christs undertaking of the work of our Redemption, it was very well pleasing unto his Father, that poor lost undone sinners should be brought back again unto God,
First, Christ undertaking of the work of our Redemption, it was very well pleasing unto his Father, that poor lost undone Sinners should be brought back again unto God,
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and restored unto his love and favour:
and restored unto his love and favour:
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I say, the Father was infinitely well pleased with Christ • … n this undertaking, Isa. 53.10. The pleasure of the Lord shall prosper in his hand;
I say, the Father was infinitely well pleased with christ • … n this undertaking, Isaiah 53.10. The pleasure of the Lord shall prosper in his hand;
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the pleasure of the Lord, that is the work of our redemption; wherein God the Farher took great pleasure or del•ght;
the pleasure of the Lord, that is the work of our redemption; wherein God the Farther took great pleasure or del•ght;
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therefore when Christ was publickly in the eye o• the world to enter upon this great work, the Father sends him out with this witnesse, This is my beloved Son in whom, I am well pleased.
Therefore when christ was publicly in the eye o• the world to enter upon this great work, the Father sends him out with this witness, This is my Beloved Son in whom, I am well pleased.
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He speaks not of his well pleasing only to his person, but also to his well pleasing as unto his undertaking.
He speaks not of his well pleasing only to his person, but also to his well pleasing as unto his undertaking.
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Secondly, As rhe work it self was pleasing unto God, so Christs managing of this work was all along pleasing unto his Father:
Secondly, As rhe work it self was pleasing unto God, so Christ managing of this work was all along pleasing unto his Father:
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and that doth appear in this, that Christ in all things kept to his Fathers Commission, and to his Fathers Command:
and that does appear in this, that christ in all things kept to his Father's Commission, and to his Father's Command:
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I say in all things he kept to his Fathers Commssion; he did nothing here upon Earth, but what was within the compasse of his Commission;
I say in all things he kept to his Father's Commission; he did nothing Here upon Earth, but what was within the compass of his Commission;
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for saith he in the verse before the Text, I do nothing of my self, but as my Father bids me.
for Says he in the verse before the Text, I do nothing of my self, but as my Father bids me.
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So also he acted in conformitie to his Fathers will; that was the rule and square by which Christ ordered all his actions;
So also he acted in conformity to his Father's will; that was the Rule and square by which christ ordered all his actions;
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his eyes was still upon his Fathers will; whatever he willed him to do, that he did;
his eyes was still upon his Father's will; whatever he willed him to do, that he did;
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whatever he willed him to suffer, rhat he suffered; and thus he alwayes did the things that were pleasing to his Father;
whatever he willed him to suffer, rhat he suffered; and thus he always did the things that were pleasing to his Father;
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but I do not intend further upon the words in this reference;
but I do not intend further upon the words in this Referente;
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For my designe is to bring down the words unto our selves, to those that are the members of Christ;
For my Design is to bring down the words unto our selves, to those that Are the members of christ;
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for there is th• … same disposition of heart in all Believers to pleas• … God:
for there is th• … same disposition of heart in all Believers to pleas• … God:
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In all things to please God: this was th• … frame and temper and carriage of Christ:
In all things to please God: this was th• … frame and temper and carriage of christ:
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so it〈 … 〉 the frame and temper of every true Believer; an• … this is a part of our l•kenesse unto Christ;
so it〈 … 〉 the frame and temper of every true Believer; an• … this is a part of our l•kenesse unto christ;
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as you know there is a blessed resemblance and similitude between Christ and his members; they have the same spirit that Christ had, onely in a different proportion;
as you know there is a blessed resemblance and similitude between christ and his members; they have the same Spirit that christ had, only in a different proportion;
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for he had it without measure; they have the same grace as Christ had for substance, though not for degree;
for he had it without measure; they have the same grace as christ had for substance, though not for degree;
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of his fulness we all have received grace for grace; that is, as many interpret it, grace answerable unto grace:
of his fullness we all have received grace for grace; that is, as many interpret it, grace answerable unto grace:
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As the print in the wax answers to the print in the Seal; and as face answers to face;
As the print in the wax answers to the print in the Seal; and as face answers to face;
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so grace in believers answers unto that grace that was in Christ: They are to shew forth the vertues of Christ, 1 Pet. 2.11. Now this was the grace and vertue and holinesse of Christ, that he alwayes did the things that pleased his Father.
so grace in believers answers unto that grace that was in christ: They Are to show forth the Virtues of christ, 1 Pet. 2.11. Now this was the grace and virtue and holiness of christ, that he always did the things that pleased his Father.
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Why this is in all believers, onely with turs difference; it was actual performance in the one, it is but indeavour in the other;
Why this is in all believers, only with turs difference; it was actual performance in the one, it is but endeavour in the other;
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it was perfect in the one; it is sincere, but imperfect in the other. Christ alwayes did the things that pleased God;
it was perfect in the one; it is sincere, but imperfect in the other. christ always did the things that pleased God;
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a believer endeavours alwayes to do the things that please G•d; he doth not alwayes do so;
a believer endeavours always to do the things that please G•d; he does not always do so;
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witness David in the Case of his uncleanness, when he displeased the Lord, as it is in 2 Sam. 11. The Observation I intend to speak to, shall be this: They that please God;
witness David in the Case of his uncleanness, when he displeased the Lord, as it is in 2 Sam. 11. The Observation I intend to speak to, shall be this: They that please God;
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and endeavour alwayes to do the things that please God, such God will be with; such the Father will not leave alone;
and endeavour always to do the things that please God, such God will be with; such the Father will not leave alone;
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especially in times of suffering and trouble; for I will bring it to that Case. Indeed God will not leave such at any time;
especially in times of suffering and trouble; for I will bring it to that Case. Indeed God will not leave such At any time;
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for that promise is exceeding full, Heb. 13.5. I will never leave thee, nor forsake thee.
for that promise is exceeding full, Hebrew 13.5. I will never leave thee, nor forsake thee.
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I do not know any one promise in all the Bible, that is exprest with such an Emphasis as that promise is;
I do not know any one promise in all the bible, that is expressed with such an Emphasis as that promise is;
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such a multiplication of negatives in the Original. But especially God will not leave such in an afflicted and suffering condition.
such a multiplication of negatives in the Original. But especially God will not leave such in an afflicted and suffering condition.
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In the prosecuting of this I will speak to four things:
In the prosecuting of this I will speak to four things:
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First, I will shew you when a man may be said to do the things that please God. 2. I will confirm the truth of the Doctrine. 3. I will shew you in what respects God will be with them that desire to please him, in a suffering condition. 4. I will give you the grounds and reasons of it;
First, I will show you when a man may be said to do the things that please God. 2. I will confirm the truth of the Doctrine. 3. I will show you in what respects God will be with them that desire to please him, in a suffering condition. 4. I will give you the grounds and Reasons of it;
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a•d then I shall come to an Application.
a•d then I shall come to an Application.
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For the first, We please God in what we do, when we act, 1. In a suitablenesse to Gods nature:
For the First, We please God in what we do, when we act, 1. In a suitableness to God's nature:
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And 2. In subjection to Gods Law: For pleasing of God lies in these two things.
And 2. In subjection to God's Law: For pleasing of God lies in these two things.
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As that pleases a man which is suitable to his disposition, and is correspondent with his Command:
As that Pleases a man which is suitable to his disposition, and is correspondent with his Command:
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We do the things that please God, when we do that which God doth; and when we do that which God commands:
We do the things that please God, when we do that which God does; and when we do that which God commands:
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When we hate sin, as God hates sin; when we are holy, as God is holy.
When we hate since, as God hates since; when we Are holy, as God is holy.
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You shall find it in Col. 1.10. That you may walk worthy of God, unto all well-pleasing.
You shall find it in Col. 1.10. That you may walk worthy of God, unto all Well-pleasing.
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Observe, This walking worthy of God, is walking suitably, or walking answerably to God. Matth. 3.8. Bring foth fruit worthy of repentance;
Observe, This walking worthy of God, is walking suitably, or walking answerably to God. Matthew 3.8. Bring foth fruit worthy of Repentance;
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or bring forth fruit answerable to repentance; so to walke worthy of God, is to walk suitable to God, to his nature:
or bring forth fruit answerable to Repentance; so to walk worthy of God, is to walk suitable to God, to his nature:
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Now then observe what follows, that you might walk worthy of God to all well pleasing;
Now then observe what follows, that you might walk worthy of God to all well pleasing;
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then we please God, when we walk suitably unto God: So also when we act in a blessed conformity to God, to his Law;
then we please God, when we walk suitably unto God: So also when we act in a blessed conformity to God, to his Law;
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for nothing can please the good God, but what is good: Now the Law being the measure and standard of all goodnesse, nothing can be good,
for nothing can please the good God, but what is good: Now the Law being the measure and standard of all Goodness, nothing can be good,
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but what bears conformitie to this Law, which is the will of God. God is well pleased when his will is observed:
but what bears conformity to this Law, which is the will of God. God is well pleased when his will is observed:
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As you know, you that are Masters, your servants please you when they doe your will.
As you know, you that Are Masters, your Servants please you when they do your will.
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That inference of the Apostle for this is very apposite, Rom. 8.8. So then, they that are in the flesh cannot please God.
That Inference of the Apostle for this is very apposite, Rom. 8.8. So then, they that Are in the Flesh cannot please God.
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VVhat is this same inference grounded upon? because the carnal mind is enmitie against God;
What is this same Inference grounded upon? Because the carnal mind is enmity against God;
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for it is not subject to the law of God, neither indeed can; so that they that are in the flesh cannot please God.
for it is not Subject to the law of God, neither indeed can; so that they that Are in the Flesh cannot please God.
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Why? Because there is that principle in them, as carries out a real enmitie to the Law and Will of God;
Why? Because there is that principle in them, as carries out a real enmity to the Law and Will of God;
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it is as if the Apostle had said, They will not be subject to Gods will, not obedient to Gods commands;
it is as if the Apostle had said, They will not be Subject to God's will, not obedient to God's commands;
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there is a principle of enmitie in them against these things, and so cannot plea•e God:
there is a principle of enmity in them against these things, and so cannot plea•e God:
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God is pleased when his will is fulfilled, and his commands observed;
God is pleased when his will is fulfilled, and his commands observed;
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to please God, is in all things so to act, that whatever we do, we may expresse a likenesse to Gods nature,
to please God, is in all things so to act, that whatever we do, we may express a likeness to God's nature,
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and a blessed subjection to Gods revealed will, and this is the first thing. A second thing is the proof of the Doctrine;
and a blessed subjection to God's revealed will, and this is the First thing. A second thing is the proof of the Doctrine;
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they that thus please God, he will be with them, he will not leave them alone;
they that thus please God, he will be with them, he will not leave them alone;
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especially in an hour of trial:
especially in an hour of trial:
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For my brethren, assure your selves of this, that which the Father did for Christ, he will do for all his members;
For my brothers, assure your selves of this, that which the Father did for christ, he will do for all his members;
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it is true, Christs sufferings, being greater than ours possibly can be, and so his relation to God being higher than ours is;
it is true, Christ sufferings, being greater than ours possibly can be, and so his Relation to God being higher than ours is;
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he a Son by eternal Generation, we onely by Adoption; he had the presence of God in a more glorious manner then we can expect;
he a Son by Eternal Generation, we only by Adoption; he had the presence of God in a more glorious manner then we can expect;
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but yet in our Sphere according to the measure of our trial, and according to our capacity, we shall as really have the presence of God with us, as Christ had with him;
but yet in our Sphere according to the measure of our trial, and according to our capacity, we shall as really have the presence of God with us, as christ had with him;
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that as we are partakers of Christs sufferings, so we also shall be partakers of Christs support;
that as we Are partakers of Christ sufferings, so we also shall be partakers of Christ support;
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He that will be present with believers in heaven, as he is with Christ, he will be present with believers here on earth,
He that will be present with believers in heaven, as he is with christ, he will be present with believers Here on earth,
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as he was with Christ in all his sorrows and sufferings. Now for the confirming of this comfortable truth, I need not speak much:
as he was with christ in all his sorrows and sufferings. Now for the confirming of this comfortable truth, I need not speak much:
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Many promises you have in Scripture for it, and whatever God hath promised, he will certainly make good:
Many promises you have in Scripture for it, and whatever God hath promised, he will Certainly make good:
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Turn to that one promise instead of many, Isa. 43.2. VVhen thou passest through the water, I will be with thee; through the rivers, they shall not overflow thee;
Turn to that one promise instead of many, Isaiah 43.2. When thou passest through the water, I will be with thee; through the Rivers, they shall not overflow thee;
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when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee. when thou walkest through the fire, thou shalt not be burned, neither shall the flame kindle upon thee.
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And you shall find too that the Saints hav• experienced it in all ages, God hath made it good.
And you shall find too that the Saints hav• experienced it in all ages, God hath made it good.
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Jacob was a man that met with many sharp trials, God execrcised him with many troubles;Jacob was a man that met with many sharp trials, God execrcised him with many Troubles;
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you shall find that when he was going to Padan Aram, and was in a very afflicted condition, Gen. 28.15. God comes unto him, and saith, Behold, I am with thee, Gen. 31.5. His father frowned upon him, but the God of his fathers helped him: Joseph, Gen. 29.20. His master took him, put him into prison, a place where the Kings prisoners were bound;
you shall find that when he was going to padan Aram, and was in a very afflicted condition, Gen. 28.15. God comes unto him, and Says, Behold, I am with thee, Gen. 31.5. His father frowned upon him, but the God of his Father's helped him: Joseph, Gen. 29.20. His master took him, put him into prison, a place where the Kings Prisoners were bound;
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he was in the prison, but the Lord was with Joseph. The Prophet Jeremy was thrown into a dungeon,
he was in the prison, but the Lord was with Joseph. The Prophet Jeremiah was thrown into a dungeon,
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but the Scripture saith, God was with him. The three Children were thrown into the Furnace of fire,
but the Scripture Says, God was with him. The three Children were thrown into the Furnace of fire,
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but there was a fourth with them, and that was the Son of God, Dan. 3.25. Paul when he was brought to his trial, all men forsook him, but God stood by him, 2 Tim. 4.16.
but there was a fourth with them, and that was the Son of God, Dan. 3.25. Paul when he was brought to his trial, all men forsook him, but God stood by him, 2 Tim. 4.16.
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So the Christians in all their sharp sufferings, 2 Cor. 4.9. they were persecuted, but not forsaken;
So the Christians in all their sharp sufferings, 2 Cor. 4.9. they were persecuted, but not forsaken;
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persecuted by men, but not forsaken by God.
persecuted by men, but not forsaken by God.
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God hath abundantly made out this, and doth so still, that he will never leave those alone in a time of suffering, who desire unfeignedly in all things to please God.
God hath abundantly made out this, and does so still, that he will never leave those alone in a time of suffering, who desire unfeignedly in all things to please God.
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Now the third thing is to shew you in what respects God is with such: why this presence of God is an active presence:
Now the third thing is to show you in what respects God is with such: why this presence of God is an active presence:
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God is not meerly with his people, but he is with them in an active way:
God is not merely with his people, but he is with them in an active Way:
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for this is a certain truth, God is working when the Saints are suffering, I will open this in several particulars.
for this is a certain truth, God is working when the Saints Are suffering, I will open this in several particulars.
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First, God is with such in his teaching presence. Gods correction, and Gods instruction they usually go together;
First, God is with such in his teaching presence. God's correction, and God's instruction they usually go together;
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and where there is the chastenings of Gods hand, there is also the teaching of Gods Spirit, Psal. 90.12. Blessed is the man whom thou chastnest, and whom thou teachest.
and where there is the chastenings of God's hand, there is also the teaching of God's Spirit, Psalm 90.12. Blessed is the man whom thou chastnest, and whom thou Teachest.
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Christ, though he were a Son, yet learned obedience by the things that he suffered:
christ, though he were a Son, yet learned Obedience by the things that he suffered:
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God teacheth his upright ones many lessons in a time of adversity, which they never learned in a time of prosperity.
God Teaches his upright ones many Lessons in a time of adversity, which they never learned in a time of Prosperity.
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For we are like idle boyes, or bad Schollers, that learn best when the rod is over us:
For we Are like idle boys, or bad Scholars, that Learn best when the rod is over us:
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In a prosperous condition God speaks to us, and we mind him not, Jeremy 2.21. I spoke to thee in thy prosperity, but thou wouldest not hear:
In a prosperous condition God speaks to us, and we mind him not, Jeremiah 2.21. I spoke to thee in thy Prosperity, but thou Wouldst not hear:
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and this hath been thy manner from thy youth upwards: In prosperity God speaks once and twice, as Job speaks, but we will not hear;
and this hath been thy manner from thy youth upward: In Prosperity God speaks once and twice, as Job speaks, but we will not hear;
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but in the time of adversity God opens the ears: Judges 8.16. As Guidean taught the men of Succoth with thornes and briars:
but in the time of adversity God Opens the ears: Judges 8.16. As Guidean taught the men of Succoth with thorns and briers:
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so doth God teach his people by affliction: and oh the many blessed truths that they learn, when they are under the rod, when they want liberty!
so does God teach his people by affliction: and o the many blessed truths that they Learn, when they Are under the rod, when they want liberty!
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Oh what a mercy is it to have liberty then, when they have not Ordinances as before!
O what a mercy is it to have liberty then, when they have not Ordinances as before!
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what a mercy is it to have Ordinances then!
what a mercy is it to have Ordinances then!
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Oh what an evil thing is it then for them, that they have departed from God! God teaches them these things then:
O what an evil thing is it then for them, that they have departed from God! God Teaches them these things then:
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sin is never so bitter, mercy is never so sweet, as in a time of suffering:
since is never so bitter, mercy is never so sweet, as in a time of suffering:
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Oh how vain and empty is the creature then! Oh how sweet is communion with God then!
O how vain and empty is the creature then! O how sweet is communion with God then!
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I say such things as these God teaches then. Secondly, God is with such in his guiding presence, Psalm. 73.24. Thou wilt guide me with thy counsel, and afterwards receive me unto glory.
I say such things as these God Teaches then. Secondly, God is with such in his guiding presence, Psalm. 73.24. Thou wilt guide me with thy counsel, and afterwards receive me unto glory.
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When Israel was in the Wilderness, then they had the cloud to guide them.
When Israel was in the Wilderness, then they had the cloud to guide them.
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It is a blessed thing to live under the conduct and direction of the wise God:
It is a blessed thing to live under the conduct and direction of the wise God:
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we never have so much of this as in an hour of travel:
we never have so much of this as in an hour of travel:
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indeed the people of God never flie so much to God for direction as at such a time:
indeed the people of God never fly so much to God for direction as At such a time:
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as Saul, when he was in distress, then he calls for the Ephod, and thus it is with us under affliction, then we look to God.
as Saul, when he was in distress, then he calls for the Ephod, and thus it is with us under affliction, then we look to God.
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Thirdly, God is with them in his preserving and hiding presence: God is the Saints hiding place, their Shield, their Buckler, their Rock, their Defence:
Thirdly, God is with them in his preserving and hiding presence: God is the Saints hiding place, their Shield, their Buckler, their Rock, their Defence:
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the Scripture-expressions are many to hold out Gods protection as to his people: God hath a constant care over them to preserve them and save them;
the Scriptural expressions Are many to hold out God's protection as to his people: God hath a constant care over them to preserve them and save them;
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oh but especially in a time of trouble: as the Mariner is never so careful of the ship as under a storm;
o but especially in a time of trouble: as the Mariner is never so careful of the ship as under a storm;
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and God is never so careful of his Church and people as under affliction. Jeremy is in the Dungeon, now God saves him:
and God is never so careful of his Church and people as under affliction. Jeremiah is in the Dungeon, now God saves him:
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Daniel is in the Den, now God saves him: The three Children in the Fire, now God saves them: daniel is in the Den, now God saves him: The three Children in the Fire, now God saves them:
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Peter is in prison, now God saves him: The Mother never tends the Child so carefully, as when the child is sick;Peter is in prison, now God saves him: The Mother never tends the Child so carefully, as when the child is sick;
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and Providence is never so tender to the people of God, as under a suffering condition.
and Providence is never so tender to the people of God, as under a suffering condition.
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Fourthly, God is with them in his comforting presence: 2 Cor. 4.1. Who comforteth us in all our tribulation:
Fourthly, God is with them in his comforting presence: 2 Cor. 4.1. Who comforts us in all our tribulation:
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and usually we have most of consolation from God, when we have most of tribulation from without:
and usually we have most of consolation from God, when we have most of tribulation from without:
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as our sufferings do abound, so our consolation doth abound much more: The Child that is beaten when it is well, is cherished when it is ill:
as our sufferings do abound, so our consolation does abound much more: The Child that is beaten when it is well, is cherished when it is ill:
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when persons are sick, then you give them cordials: God gives the best of comforts in the worst of times:
when Persons Are sick, then you give them cordials: God gives the best of comforts in the worst of times:
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when the burden is heavy upon the back, then the peace of conscience is great within:
when the burden is heavy upon the back, then the peace of conscience is great within:
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the worse it is without, the better it is within: when men discover most of anger, then God discovers most of love.
the Worse it is without, the better it is within: when men discover most of anger, then God discovers most of love.
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Fifthly, God is with such in his strengthning presence, to enable them, and to support them to undergo whatever he is pleased to call them unto:
Fifthly, God is with such in his strengthening presence, to enable them, and to support them to undergo whatever he is pleased to call them unto:
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this is the way of our good and gracious God, he alwayes gives out strength as he layes on affliction:
this is the Way of our good and gracious God, he always gives out strength as he lays on affliction:
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he never leaves his Children alone in this respect: he will be with them to support them:
he never leaves his Children alone in this respect: he will be with them to support them:
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though it may be not to deliver, yet he wi•l certainly be with them to support;
though it may be not to deliver, yet he wi•l Certainly be with them to support;
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the rod and the staff they go together, Psal. 23.4. the afflicting rod, and the supporting staff:
the rod and the staff they go together, Psalm 23.4. the afflicting rod, and the supporting staff:
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when one hand is upon the Saint to afflict, then the other hand is underneat• the Saint to support: Isay 41.10. I will uphol• thee, I will strengthen thee;
when one hand is upon the Saint to afflict, then the other hand is underneat• the Saint to support: Saiah 41.10. I will uphol• thee, I will strengthen thee;
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fear not, I will help thee, yea, I will uphold thee with the right hand of my righteousness. Fear not, I will help thee, yea, I will uphold thee with the right hand of my righteousness.
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This David found,, I cryed unto the Lord in my distress, he answered me, and strengthned me in my inward man, Psal. 138.3. Oh when men afflict, God supports:
This David found,, I cried unto the Lord in my distress, he answered me, and strengthened me in my inward man, Psalm 138.3. O when men afflict, God supports:
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when men put the Children of God into deep waters, then God takes them by the chin,
when men put the Children of God into deep waters, then God Takes them by the chin,
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and holds them up, that they shall not sink and be drowned. Sixthly, God is with them in his sympathizing presence:
and holds them up, that they shall not sink and be drowned. Sixthly, God is with them in his sympathizing presence:
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Oh he hath a tender sence of all the sorrows and calamities of his people! Oh it grieves him when they are grieved!
O he hath a tender sense of all the sorrows and calamities of his people! O it grieves him when they Are grieved!
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they that tonch them, tough the apple of his eye:
they that tonch them, tough the apple of his eye:
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in all their afflictions he is afflicted, Saul, Saul, Why persecutest thou me? Every blow that is given to them, God bears a part of it himself:
in all their afflictions he is afflicted, Saul, Saul, Why Persecutest thou me? Every blow that is given to them, God bears a part of it himself:
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as they are sensible of Gods dishonour, so God is sensible of their sufferings;
as they Are sensible of God's dishonour, so God is sensible of their sufferings;
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it pains him to the heart to see his Children wronged and abused by a malicious world.
it pains him to the heart to see his Children wronged and abused by a malicious world.
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Seventhly, He is with them by his sanctifying presence: all their troubles are to do them good, and to make them good:
Seventhly, He is with them by his sanctifying presence: all their Troubles Are to do them good, and to make them good:
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and therefore the furnace it is but to refine them from their dross: the pruning hook of affliction it is but to cut off their luxuriant branches:
and Therefore the furnace it is but to refine them from their dross: the pruning hook of affliction it is but to Cut off their luxuriant branches:
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God takes the sharp knife into his hand and lances them, but it is only to fetch out their corruption:
God Takes the sharp knife into his hand and lances them, but it is only to fetch out their corruption:
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by this shall the iniquity of Jacob be purged, and this is all the fruit, to take away his sin.
by this shall the iniquity of Jacob be purged, and this is all the fruit, to take away his since.
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Eighthly, God is with them by his quickning presence, to make their Prayers more fervent, to make their requests to the Throne of Grace more importunate.
Eighthly, God is with them by his quickening presence, to make their Prayers more fervent, to make their requests to the Throne of Grace more importunate.
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The children of God cry most to him when they suffer most from men, and their prayers are best when their condition is worst:
The children of God cry most to him when they suffer most from men, and their Prayers Are best when their condition is worst:
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Prayer shortens affliction, and affliction heightens Prayer: God is with them to hear their prayers. Oh the Prayer of the afflicted that comes up to Heaven!
Prayer shortens affliction, and affliction heightens Prayer: God is with them to hear their Prayers. O the Prayer of the afflicted that comes up to Heaven!
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God hears the sighs and groans of his oppressed ones, their tears pierce the Heavens, they call upon God in time of trouble,
God hears the sighs and groans of his oppressed ones, their tears pierce the Heavens, they call upon God in time of trouble,
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and pour out their sorrows before the Lord, and he doth hear them.
and pour out their sorrows before the Lord, and he does hear them.
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Ninethly, God is with them by his raising pres•nce to raise up their hearts higher, to elevate their souls,
Ninthly, God is with them by his raising pres•nce to raise up their hearts higher, to elevate their Souls,
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and bring them more near to himself.
and bring them more near to himself.
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Gods people when they meet with troubles in the world, oh nothing so sweet unto them as the enjoyment of God:
God's people when they meet with Troubles in the world, o nothing so sweet unto them as the enjoyment of God:
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then no life so sweet unto them as the life of faith; then they rellish a sweetness in the promise:
then no life so sweet unto them as the life of faith; then they relish a sweetness in the promise:
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then every smile of God, oh how welcome is it! then all the affections of their souls center in God, and run to God:
then every smile of God, o how welcome is it! then all the affections of their Souls centre in God, and run to God:
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as in winter time all the sap of the tree runs to the root:
as in winter time all the sap of the tree runs to the root:
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in summer time it spreads it self in the body, but in the winter goes to the root:
in summer time it spreads it self in the body, but in the winter Goes to the root:
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when a man is sick, all the blood goes to the heart: so in a suffering condition all the affections of the soul go to God.
when a man is sick, all the blood Goes to the heart: so in a suffering condition all the affections of the soul go to God.
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But now what are the Reasons why God will not leave his people that thus desire to please him?
But now what Are the Reasons why God will not leave his people that thus desire to please him?
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Why, God loves them, therefore he will not leave them; persons we love we cannot leave:
Why, God loves them, Therefore he will not leave them; Persons we love we cannot leave:
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especially when they are in a distressed condition;
especially when they Are in a distressed condition;
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and as God hath set his love upon them, so they have set their love upon God, they love God. Psal. 91.15. you have there an expression, Because he hath set his love upon me, therefore I will deliver him:
and as God hath Set his love upon them, so they have Set their love upon God, they love God. Psalm 91.15. you have there an expression, Because he hath Set his love upon me, Therefore I will deliver him:
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he shall call upon me, and I will answer him, I will be with him in trouble. he shall call upon me, and I will answer him, I will be with him in trouble.
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God is a God of bowels, of great pity and compassion, and therefore he will not leave his people in a time of distress:
God is a God of bowels, of great pity and compassion, and Therefore he will not leave his people in a time of distress:
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you know bowels how they stand in you towards them that are in misery; it goes to the heart of a merciful man to leave a person in misery:
you know bowels how they stand in you towards them that Are in misery; it Goes to the heart of a merciful man to leave a person in misery:
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Oh how great are the bowels and compassions of God! Is Ephraim my son, is a he pleasant childe? Oh my bowels are turned within me, I will have mercy on him.
O how great Are the bowels and compassions of God! Is Ephraim my son, is a he pleasant child? O my bowels Are turned within me, I will have mercy on him.
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2. Such as please God shall have his presence under suffering, because now they need God most:
2. Such as please God shall have his presence under suffering, Because now they need God most:
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if God will not leave his people as to temporal supplies, because they need such and such things;
if God will not leave his people as to temporal supplies, Because they need such and such things;
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they need meat, and they need cloathing:
they need meat, and they need clothing:
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surely much more God will not leave his children as to spiritual supplies, under times of distress, because then they need God.
surely much more God will not leave his children as to spiritual supplies, under times of distress, Because then they need God.
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Oh what can a Believer do? or what can a Believer suffer when God leaves him; his strength is in God: his support is in God: his comfort is in God:
O what can a Believer do? or what can a Believer suffer when God leaves him; his strength is in God: his support is in God: his Comfort is in God:
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his all is in God, and therefore if God now leave him, what will become of him? he needs God at all times,
his all is in God, and Therefore if God now leave him, what will become of him? he needs God At all times,
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but never so much as when his condition is dark and troubled.
but never so much as when his condition is dark and troubled.
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what was Sampson, that man of so great strength, when his hair was gone? and what is a Believer when his God his gone?
what was Sampson, that man of so great strength, when his hair was gone? and what is a Believer when his God his gone?
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3. God loves to see his people chearful in a time of suffering, and therefore he is with them;
3. God loves to see his people cheerful in a time of suffering, and Therefore he is with them;
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he loves not that they should walk dejectly. When God is present, Paul and Silas can sing in prison:
he loves not that they should walk dejectly. When God is present, Paul and Silas can sing in prison:
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the Apostles can rejoyce, that God honours them to be reproached for him.
the Apostles can rejoice, that God honours them to be reproached for him.
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When God is present, the people of God are not only chearful under tribulation, but can glory: their cross is their crown:
When God is present, the people of God Are not only cheerful under tribulation, but can glory: their cross is their crown:
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but if God be withdrawn, what can there be? drooping hearts, and pensive sorrows. 4. God will not leave them, because they will not leave God:
but if God be withdrawn, what can there be? drooping hearts, and pensive sorrows. 4. God will not leave them, Because they will not leave God:
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God will not leave them, because they suffer for his sake:
God will not leave them, Because they suffer for his sake:
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were they not tender of Gods glory, and careful to please him, they might be free from suffering as well as others;
were they not tender of God's glory, and careful to please him, they might be free from suffering as well as Others;
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but it is for Gods sake they suffer; For thy sake we are killed like sheep all the day long.
but it is for God's sake they suffer; For thy sake we Are killed like sheep all the day long.
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Lastly, It is thus, because God will make it appear to all the world, that he puts a difference between them that desire to please him, and other men:
Lastly, It is thus, Because God will make it appear to all the world, that he puts a difference between them that desire to please him, and other men:
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God hath a value for such: Do but see how Moses argues the case with God, Exod. 33.13. and so on, where he comes to God with a great request, that God should shew him his way that he might know it:
God hath a valve for such: Do but see how Moses argues the case with God, Exod 33.13. and so on, where he comes to God with a great request, that God should show him his Way that he might know it:
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why faith God to him, My presence shall go with thee.
why faith God to him, My presence shall go with thee.
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Moses said unto him, It is well thou art pleased to promise so great a mercy;Moses said unto him, It is well thou art pleased to promise so great a mercy;
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If thy presence go not with me, carry us not hence: If thy presence go not with me, carry us not hence:
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for wherein shall it be known that I and thy people have found grace in thy sight? Is it not in this, that thou goest with us? Observe, Moses pleads with God,for wherein shall it be known that I and thy people have found grace in thy sighed? Is it not in this, that thou goest with us? Observe, Moses pleads with God,
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how his favour, and love, and mercy should be with them, unless he were present with them:
how his favour, and love, and mercy should be with them, unless he were present with them:
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and so God, he walks with his people in trouble;
and so God, he walks with his people in trouble;
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for how should the world see God regarded them, and did favour them, unless he manifested his presence unto them in a time of trouble and affliction? The end of the sixth Sermon.
for how should the world see God regarded them, and did favour them, unless he manifested his presence unto them in a time of trouble and affliction? The end of the sixth Sermon.
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SERMON VI Rev. 2.5. Remember therefore from whence thou art fallen, and repent, and do the first works;
SERMON VI Rev. 2.5. remember Therefore from whence thou art fallen, and Repent, and do the First works;
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or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.
or Else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou Repent.
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CHrist here prescribes pretious physick for the healing of this languishing Church of Ephesus: 'tis compounded of a threefold ingredient. 1. Self-reflection, Remember from, &c.
christ Here prescribes precious physic for the healing of this languishing Church of Ephesus: it's compounded of a threefold ingredient. 1. Self-reflection, remember from, etc.
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2. Holy contrition and humiliation before the Lord, Repent. 3. Thorough Reformation, Do thy first works.
2. Holy contrition and humiliation before the Lord, repent. 3. Thorough Reformation, Do thy First works.
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I left the last time upon the second of these, namely, Repentance; and that which I did upon this part of Christs advice was, not so much to open to you the nature of Repentance (which is not so proper for this place) as to give in a catalogue or list of such special sins,
I left the last time upon the second of these, namely, Repentance; and that which I did upon this part of Christ Advice was, not so much to open to you the nature of Repentance (which is not so proper for this place) as to give in a catalogue or list of such special Sins,
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as Christ doth expect that all his people in these three Nations should lay to heart,
as christ does expect that all his people in these three nations should lay to heart,
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and repent of before the Lord, I gave you in a list eleven special sins that we should repent of,
and Repent of before the Lord, I gave you in a list eleven special Sins that we should Repent of,
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and humble our selves for before the Lord. As
and humble our selves for before the Lord. As
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1. Omission of duty, Prayer, reading the Word, Meditation, &c. any thing will be for excuse to say by duties,
1. Omission of duty, Prayer, reading the Word, Meditation, etc. any thing will be for excuse to say by duties,
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and we are secretly glad of an excuse.
and we Are secretly glad of an excuse.
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2. Remisness in duty. In things of the world we are all in all, and all in every part;
2. Remissness in duty. In things of the world we Are all in all, and all in every part;
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a man cannot thrust another thought into us; but in prayer, how many things are we doing?
a man cannot thrust Another Thought into us; but in prayer, how many things Are we doing?
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3. Hypocris•e. How unlike are we at home to what abroad? and in company to what in secret?
3. Hypocris•e. How unlike Are we At home to what abroad? and in company to what in secret?
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4. Pride: In apparel, houses, parts, blood, birthright, yea of grace it self, of humility, Ministers, Ordinances, &c. 5. Covetousness. Never did covetousness invade the professing party as now:
4. Pride: In apparel, houses, parts, blood, birthright, yea of grace it self, of humility, Ministers, Ordinances, etc. 5. Covetousness. Never did covetousness invade the professing party as now:
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The more goods men get, the less good they do. 6. Sensuality. Voluptuousness, wantonness: Christians let themselves loose to the Creature;
The more goods men get, the less good they do. 6. Sensuality. Voluptuousness, wantonness: Christians let themselves lose to the Creature;
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lay out their affections on things below, as if part in the Serpents curse as well as their own.
lay out their affections on things below, as if part in the Serpents curse as well as their own.
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7. Animosities and divisions among Christians: many have been active to kindle, but few to quench divisions. 8. Ʋncharitable censuring one another.
7. Animosities and divisions among Christians: many have been active to kindle, but few to quench divisions. 8. Ʋncharitable censuring one Another.
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9. Formality in duty. Witness 1. Unprepared coming. 2. Unsutableness of spirit to: And 3. Want of reflection after duty, how we have sped, what we have got;
9. Formality in duty. Witness 1. Unprepared coming. 2. Unsuitableness of Spirit to: And 3. Want of reflection After duty, how we have sped, what we have god;
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Sabbath, Sacraments, comes and goes, Monday morning finds us the same as before. 10. Mis-pent Sabbaths. Some prophane, others idle away the Sabbath, &c. 11. Neglect of our Bibles in our families and closets.
Sabbath, Sacraments, comes and Goes, Monday morning finds us the same as before. 10. Mis-spent Sabbaths. some profane, Others idle away the Sabbath, etc. 11. Neglect of our Bibles in our families and closets.
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I pray God it forego not some great evil coming upon you, as before the massacre in Germany it was observed, &c. I proceed.
I pray God it forego not Some great evil coming upon you, as before the massacre in Germany it was observed, etc. I proceed.
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12. The want of mutual forbearance among Christians.
12. The want of mutual forbearance among Christians.
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Alas Christians know not how to bear one with another in the least kind of measure.
Alas Christians know not how to bear one with Another in the least kind of measure.
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Oh the short-spiritedness among Christians, they cannot bear one anothers burdens, they cannot bear with one another.
O the short-spiritedness among Christians, they cannot bear one another's burdens, they cannot bear with one Another.
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'Tis very sad, that we that stand in need of so much forbearance, should express so little to our Brother:
It's very sad, that we that stand in need of so much forbearance, should express so little to our Brother:
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'Tis an Argument we know not of what spirit we are of (as Christ told his Disciples.) Oh! how unlike to that God whom we profess to be our God? He is long-suffering, patient, full of goodness, gentleness, mercy, &c. we can bear nothing, we can suffer nothing one from another.
It's an Argument we know not of what Spirit we Are of (as christ told his Disciples.) Oh! how unlike to that God whom we profess to be our God? He is long-suffering, patient, full of Goodness, gentleness, mercy, etc. we can bear nothing, we can suffer nothing one from Another.
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13. Our great murmuring against Reformation and Reformers (God hath heard the voice of our murmuring, Exod. 16.) As if there had been nothing that would have undone us but Reformation:
13. Our great murmuring against Reformation and Reformers (God hath herd the voice of our murmuring, Exod 16.) As if there had been nothing that would have undone us but Reformation:
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and truly God seems to speak such a word as that was, Numb. 7.5. in displeasure and anger, I will make your murmurings to cease:
and truly God seems to speak such a word as that was, Numb. 7.5. in displeasure and anger, I will make your murmurings to cease:
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I will take away the cause of your murmuring: I would have reformed you, and you would not be reformed:
I will take away the cause of your murmuring: I would have reformed you, and you would not be reformed:
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As Christ to Jerusalem, I would, but you would not, Mat. 23. the time may come when we would, and God will not:
As christ to Jerusalem, I would, but you would not, Mathew 23. the time may come when we would, and God will not:
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when we shall cry, Other Lords have had dominion over us, &c. Isa. 26.13. but thou Lord, set up thou thy government: rule thou over us:
when we shall cry, Other lords have had dominion over us, etc. Isaiah 26.13. but thou Lord, Set up thou thy government: Rule thou over us:
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and God may say, No, 'tis too late, I would have healed you, and you would not be healed.
and God may say, No, it's too late, I would have healed you, and you would not be healed.
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14. The great neglect of the care of our Families. Truly 'tis not the least sin that threatens the removeal of our Candlestick.
14. The great neglect of the care of our Families. Truly it's not the least since that threatens the removal of our Candlestick.
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How generally have the duties of Religion been let fall in our families, reading the Word, singing Psalms, &c. time was,
How generally have the duties of Religion been let fallen in our families, reading the Word, singing Psalms, etc. time was,
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when one could not have come through the streets in London on an evening in the week-day, but we might hear the praises of God, singing of Psalms;
when one could not have come through the streets in London on an evening in the weekday, but we might hear the praises of God, singing of Psalms;
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now it's a stranger in the City, even upon the Lords own day. Oh! how have Governors of Families cast off the care of the souls that God hath committed to them? How careless are they of the souls of their yoak-fellows that lie in their bosoms, of their children, the fruit of their loins, Masters of their servants, & c! And in the mean time are ready to stand up and justifie themselves with the boldness of Cain, to say to God, am I my brothers keeper? Am I the keeper of my yoak-fellows, children, servants souls? Yes, thou art the keeper, &c. God hath put them into thy trust,
now it's a stranger in the city, even upon the lords own day. Oh! how have Governors of Families cast off the care of the Souls that God hath committed to them? How careless Are they of the Souls of their yoke-fellows that lie in their bosoms, of their children, the fruit of their loins, Masters of their Servants, & c! And in the mean time Are ready to stand up and justify themselves with the boldness of Cain, to say to God, am I my Brother's keeper? Am I the keeper of my yoke-fellows, children, Servants Souls? Yes, thou art the keeper, etc. God hath put them into thy trust,
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and if they perish through thy fault, they may die in their sins, but their blood shall be required at thy hand.
and if they perish through thy fault, they may die in their Sins, but their blood shall be required At thy hand.
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God will say to thee as he did to Cain, Thy brothers blood cryeth in my ear.
God will say to thee as he did to Cain, Thy Brother's blood Cries in my ear.
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15. Our indifferences as to matter of faith and doctrine:
15. Our indifferences as to matter of faith and Doctrine:
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That we have not been more zealous for the Truth of Christ, that great trust and depositum which hath been committed to us:
That we have not been more zealous for the Truth of christ, that great trust and depositum which hath been committed to us:
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We have accounted it no matter of what opinion or judgement men be in these latter times.
We have accounted it no matter of what opinion or judgement men be in these latter times.
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'Tis an univer-saying, No matter what judgement men be of, so they be Saints:
It's an univer-saying, No matter what judgement men be of, so they be Saints:
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as if truth in the judgement did not go to the making up of a Saint,
as if truth in the judgement did not go to the making up of a Saint,
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as well as holiness in the will and affections: As if Christ had not come into the world to bear witness of the truth, which was his great design:
as well as holiness in the will and affections: As if christ had not come into the world to bear witness of the truth, which was his great Design:
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as if it were no matter, if God have the heart, so the Devil be in the head:
as if it were no matter, if God have the heart, so the devil be in the head:
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as if no matter that be full of darkness, so the heart be for God. 16. The unsutableness of our conversations to the Gospel of Christ:
as if no matter that be full of darkness, so the heart be for God. 16. The unsuitableness of our conversations to the Gospel of christ:
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'Tis the only thing the Apostle puts the Philippians in mind of, and commits to their care, Phil. 1.27. and truly in these unhappy dayes it hath been the only thing men have neglected and despised:
It's the only thing the Apostle puts the Philippians in mind of, and commits to their care, Philip 1.27. and truly in these unhappy days it hath been the only thing men have neglected and despised:
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how little care that our conversations should honour the Gospel? &c. 17. Our living by sense, and not by faith.
how little care that our conversations should honour the Gospel? etc. 17. Our living by sense, and not by faith.
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Surely (my Brethren) among all the sins in England that the people of God have cause to be humbled for, there is not any whereby we have more provoked God then by that sin of our unbelief:
Surely (my Brothers) among all the Sins in England that the people of God have cause to be humbled for, there is not any whereby we have more provoked God then by that since of our unbelief:
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murmuring, and infidelity, have been our two great sins, for which, it is the wonder of Gods mercy that he hath not caused our carcasses to fall in the wilderness:
murmuring, and infidelity, have been our two great Sins, for which, it is the wonder of God's mercy that he hath not caused our carcases to fallen in the Wilderness:
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he may take up that complaint of us that he did of Israel, Num. 14.22.
he may take up that complaint of us that he did of Israel, Num. 14.22.
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Because all those men which have seen my glory and my miracles which I did in Egypt and in the wilderness, Because all those men which have seen my glory and my Miracles which I did in Egypt and in the Wilderness,
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and have tempted me now these ten times, and have not hearkened to my voice,
and have tempted me now these ten times, and have not harkened to my voice,
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surely they shall not see the land, &c. And this is the lamentation we may take up, that truly to this very day we have not faith enough to carry us from one miracle to another, from one deliverance to another, from one salvation to another:surely they shall not see the land, etc. And this is the lamentation we may take up, that truly to this very day we have not faith enough to carry us from one miracle to Another, from one deliverance to Another, from one salvation to Another:
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let one deliverance passe over our head, and no sooner one wave rises higher then another,
let one deliverance pass over our head, and no sooner one wave rises higher then Another,
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but we are ready to cry out with Peter. Lord save me, I perish: and well were it if our fears did issue into tears, and cryes after Christ:
but we Are ready to cry out with Peter. Lord save me, I perish: and well were it if our fears did issue into tears, and cries After christ:
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we rather are ready to cry out, as those in Ezek. 37.11. Our bones are dryed, and our hope is lost, we are cut off for our parts.
we rather Are ready to cry out, as those in Ezekiel 37.11. Our bones Are dried, and our hope is lost, we Are Cut off for our parts.
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We are a people that never knew how to honour God in any distress God hath brought us into;
We Are a people that never knew how to honour God in any distress God hath brought us into;
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never learnt to glorifie God by believing: if we cannot see him, we cannot believe him:
never learned to Glorify God by believing: if we cannot see him, we cannot believe him:
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surely that which God hath done for us in such a succession of miracles, it might well at least have been food for our faith during our sojourning:
surely that which God hath done for us in such a succession of Miracles, it might well At least have been food for our faith during our sojourning:
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In our pilgrimage we might have learned by all that we have seen to believe God:
In our pilgrimage we might have learned by all that we have seen to believe God:
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we might have made experience to be the food of our faith:
we might have made experience to be the food of our faith:
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and upon all the providences of divine Power, Wisdome and Goodness we might have discoursed our selves into belief, as David, 1 Sam. 17.37. The Lord that delivered me out of the paw of the Lion, and of the Bear, he will deliver me out of the hand of this Philistine.
and upon all the providences of divine Power, Wisdom and goodness we might have discoursed our selves into belief, as David, 1 Sam. 17.37. The Lord that Delivered me out of the paw of the lion, and of the Bear, he will deliver me out of the hand of this Philistine.
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So Paul, He hath delivered, and doth deliver; we trust he will also deliver. Oh my Brethren!
So Paul, He hath Delivered, and does deliver; we trust he will also deliver. O my Brothers!
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we dishonour God, and starve our faith, by forgetting our experiences, while we proclaim by our own Unbelief, That we have a God that we dare not trust.
we dishonour God, and starve our faith, by forgetting our experiences, while we proclaim by our own Unbelief, That we have a God that we Dare not trust.
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If we perish we may thank ou• selves for it:
If we perish we may thank ou• selves for it:
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surely if we miscarry, that account may be given for it that we find, Mat. 13.58. because of their unbelief. There is a Rest of God before us;
surely if we miscarry, that account may be given for it that we find, Mathew 13.58. Because of their unbelief. There is a Rest of God before us;
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if we do not enter in, it is because of our unbelief. 18. Want of sympathy with the bleeding, gasping, groaning, dying Churches of Jesus Christ.
if we do not enter in, it is Because of our unbelief. 18. Want of Sympathy with the bleeding, gasping, groaning, dying Churches of jesus christ.
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They have been in great afflictions round about; have call'd unto us, Pity me! Oh! pity me my Friends!
They have been in great afflictions round about; have called unto us, Pity me! Oh! pity me my Friends!
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for the hand of God is gone out against me. We cannot look any way but we see cause of bitter mourning;
for the hand of God is gone out against me. We cannot look any Way but we see cause of bitter mourning;
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but we have not laid the blood of Germany, Lituania, Piedmont, &c. to heart; therefore God may justly lay it to our Charge.
but we have not laid the blood of Germany, Lithuania, Piedmont, etc. to heart; Therefore God may justly lay it to our Charge.
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Want of fellow-feeling with our Brethren in their afflictions, it is a kind of Persecution, a kind of being accessarie to their Sufferings.
Want of fellow-feeling with our Brothers in their afflictions, it is a kind of Persecution, a kind of being accessary to their Sufferings.
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That we have not mourned, wept bled with them;
That we have not mourned, wept bled with them;
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that we have not lyen in the dust, smote on our thighs, &c. God may justly say to us,
that we have not lyen in the dust, smote on our thighs, etc. God may justly say to us,
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as Am. 6.6, 7. They shall go captive with the first that go captive, because they are not grieved for the affliction of Joseph.
as Am. 6.6, 7. They shall go captive with the First that go captive, Because they Are not grieved for the affliction of Joseph.
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The word in the Hebrew signifies, None of them have been sick for the affliction of Ioseph: Oh my Brethren!
The word in the Hebrew signifies, None of them have been sick for the affliction of Ioseph: O my Brothers!
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when did we go to bed sick for the afflictions of Gods people abroad? when did their miseries cost us an hours sleep? or a meal? meat? when did we lye in the dust, and cry out, Ah Lord!
when did we go to Bed sick for the afflictions of God's people abroad? when did their misery's cost us an hours sleep? or a meal? meat? when did we lie in the dust, and cry out, Ah Lord!
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their Glory? Because we have not shed tears for their blood, God may justly say, The next turn of Persecution shall be yours,
their Glory? Because we have not shed tears for their blood, God may justly say, The next turn of Persecution shall be yours,
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Because you have not been afflicted in the afflictions of my people, &c. 19. Our grievous unsensibleness of Gods Dishonour, Religion never suffered the like as it hath done these latter daies by the pride and hypocrisie of some Pretenders to it;
Because you have not been afflicted in the afflictions of my people, etc. 19. Our grievous unsensibleness of God's Dishonour, Religion never suffered the like as it hath done these latter days by the pride and hypocrisy of Some Pretenders to it;
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Gods name hath been thereby blasphemed by an evil and hypocritical generation;
God's name hath been thereby blasphemed by an evil and hypocritical generation;
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the people of God have lyen under the greatest reproaches and contempts that ever any did under the Heavens;
the people of God have lyen under the greatest Reproaches and contempts that ever any did under the Heavens;
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and yet all this while we have not been concerned in it: carried our selves as if unconcern'd in the reproaches of Religion;
and yet all this while we have not been concerned in it: carried our selves as if unconcerned in the Reproaches of Religion;
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Blasphemies reflected upon the name of God.
Blasphemies reflected upon the name of God.
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Who, in these times of Blasphemy, have gone in secret? lyen in the dust? and cryed with ho•y Ioshuah, What wilt thou do unto thy great name? Jos. 7.4.
Who, in these times of Blasphemy, have gone in secret? lyen in the dust? and cried with ho•y Joshua, What wilt thou do unto thy great name? Jos. 7.4.
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We have not laboured to preserve in our own Souls or stir up in our Brethren a holy sence of Gods name,
We have not laboured to preserve in our own Souls or stir up in our Brothers a holy sense of God's name,
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as those primitive Saints, Mal, 3.16. Where are they that have been affected with, and afflicted for the sufferings of the name of God? Oh consider!
as those primitive Saints, Malachi, 3.16. Where Are they that have been affected with, and afflicted for the sufferings of the name of God? O Consider!
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how little is God and Religion beholden to us for our tears, sighes or groans? What is become of that Childelike spirit, that was wont to possess the spirits of Gods people? 'Tis perished;
how little is God and Religion beholden to us for our tears, sighs or groans? What is become of that Childelike Spirit, that was wont to possess the spirits of God's people? It's perished;
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and with it, without special timely Repentance, we shall perish also. 20. That Epidemical sinne of self-seeking, and self-pleasing. Oh my Brethren!
and with it, without special timely Repentance, we shall perish also. 20. That Epidemical sin of self-seeking, and self-pleasing. O my Brothers!
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we may revive that complaint of the Apostle, All seek their own, not the things which are Iesus Christs, 1 Phil. 2.21. This, This hath been the source of all our miseries.
we may revive that complaint of the Apostle, All seek their own, not the things which Are Iesus Christ, 1 Philip 2.21. This, This hath been the source of all our misery's.
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While some had power in their hands to have done great things for God, what did they doe,
While Some had power in their hands to have done great things for God, what did they do,
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but neglect the interest and trust in their hands, and fell a feathering their own nests,
but neglect the Interest and trust in their hands, and fell a feathering their own nests,
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and building to themselves Houses and Namcs, that they thought would continue for ever; and to divide the spoyle among themselves, as if their own game they hunted:
and building to themselves Houses and Namcs, that they Thought would continue for ever; and to divide the spoil among themselves, as if their own game they hunted:
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and others in inferiour stations began to divide, and every one began to snatch, as if the dust of the earth would not serve every one for a handfull;
and Others in inferior stations began to divide, and every one began to snatch, as if the dust of the earth would not serve every one for a handful;
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and in the mean time, a sea of Errour, like an inundation, hath been ready to overturn us.
and in the mean time, a sea of Error, like an inundation, hath been ready to overturn us.
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Yea, all men seeking to be pleased, not to please; whereas our dutie is, to study to please, not to be pleased, &c. You see in all this I have not mentioned one of those grosse prophanesses that stare Heaven in the face;
Yea, all men seeking to be pleased, not to please; whereas our duty is, to study to please, not to be pleased, etc. You see in all this I have not mentioned one of those gross Profanenesses that stare Heaven in the face;
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as Drunkeness, filthy and abominable Whoredome, Fornication, poured out in every place, hor•i•le Blasphemy, contempt of God and Religion, prophanation of Gods Sabboth, &c. because I speak now to those that are Professors. I have been giving in a Catalogue of the sinnes of those that professe the name of Christ, that relate to Christ by a special Engagement and Relation;
as drunkenness, filthy and abominable Whoredom, Fornication, poured out in every place, hor•i•le Blasphemy, contempt of God and Religion, profanation of God's Sabbath, etc. Because I speak now to those that Are Professors. I have been giving in a Catalogue of the Sins of those that profess the name of christ, that relate to christ by a special Engagement and Relation;
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these have b•en the sinnes of Gods family.
these have b•en the Sins of God's family.
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And if we would have God repent of the evil of punishment, we had need to make haste to repent of the evil of sinne: VVe have been a long time in sinning, we had need be a long time in repenting.
And if we would have God Repent of the evil of punishment, we had need to make haste to Repent of the evil of sin: We have been a long time in sinning, we had need be a long time in repenting.
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I tell you Christians, we have been these late 20. years doing nothing else but sinning against God;
I tell you Christians, we have been these late 20. Years doing nothing Else but sinning against God;
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and should God let us live twenty years more, it would be too little to weep for the provocations thereof.
and should God let us live twenty Years more, it would be too little to weep for the provocations thereof.
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Learn to lay these and other sinnes so to heart, that God may never lay them to your charge.
Learn to lay these and other Sins so to heart, that God may never lay them to your charge.
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The third adv•c• Christ gives here for the prevention of the remov•l of her Candlestick, is Reformation, [ do the first works ] Reformation, that indeed is a fruit and evidence •f sound Rep•ntance:
The third adv•c• christ gives Here for the prevention of the remov•l of her Candlestick, is Reformation, [ do the First works ] Reformation, that indeed is a fruit and evidence •f found Rep•ntance:
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Repentance is nothing else but the breaking of the heart for and from sinne.
Repentance is nothing Else but the breaking of the heart for and from sin.
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I have spoken of it merely as it is the con•rition of the Soul for sinne;
I have spoken of it merely as it is the con•rition of the Soul for sin;
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I come to speak a word of the other part, as it consists in turning to God, and doing our first works.
I come to speak a word of the other part, as it consists in turning to God, and doing our First works.
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This is the method God prescribes his people, Lam. 3.39. Wherefore doth a living man complain, &c. under Gods afflicting hand, instead of reforming? Men are prone to fall a complaining, not only naturally, as Irrational creatures may under some pinching extremity; but sinfully, i. e.
This is the method God prescribes his people, Lam. 3.39. Wherefore does a living man complain, etc. under God's afflicting hand, instead of reforming? Men Are prove to fallen a complaining, not only naturally, as Irrational creatures may under Some pinching extremity; but sinfully, i. e.
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when their natural grief is let out in a distempered and inordinate manner; when natural grones are accompanied with unscriptural affections, which vents it self.
when their natural grief is let out in a distempered and inordinate manner; when natural groans Are accompanied with unscriptural affections, which vents it self.
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1. Sometimes upon the affliction, as if but one intolerable burden in the world, and God must needs lay that upon them. Lam. 1.12. & 3, 1. & 7.10. 2. Sometimes of instruments; thus Esau complains of his brother;
1. Sometime upon the affliction, as if but one intolerable burden in the world, and God must needs lay that upon them. Lam. 1.12. & 3, 1. & 7.10. 2. Sometime of Instruments; thus Esau complains of his brother;
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is he not rightly called Iacob a Supplanter? of his Father, hast thou but one blessing, &c. Gen. 27.3, 4. of any thing rather than of himself;
is he not rightly called Iacob a Supplanter? of his Father, hast thou but one blessing, etc. Gen. 27.3, 4. of any thing rather than of himself;
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he doth not say, Am I not rightly called Esau? VVhat a wretch am I that have despised and sold my blessing? Mostly we complain of that which deserves no blame, the guilty of the innocent; 1 Kings 18.7. Isa. 10.5. Ier. 8. or we pore too m•ch upon second causes, or complain of instruments not of our selves or of wicked men, not of wickedness;
he does not say, Am I not rightly called Esau? What a wretch am I that have despised and sold my blessing? Mostly we complain of that which deserves no blame, the guilty of the innocent; 1 Kings 18.7. Isaiah 10.5. Jeremiah 8. or we poor too m•ch upon second Causes, or complain of Instruments not of our selves or of wicked men, not of wickedness;
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of their Cruelty, more than of their Blasphemy; of their injuries against us, more than as Gods enemies;
of their Cruelty, more than of their Blasphemy; of their injuries against us, more than as God's enemies;
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or more of revenge in our Complaints, than murmuring; our complaints concerning their afflicting us, not accompanied with our prayers for their Conversion, &c.
or more of revenge in our Complaints, than murmuring; our complaints Concerning their afflicting us, not accompanied with our Prayers for their Conversion, etc.
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3. Sometimes of God himself, not as one of his Children, who complains 1. To God, not of God;
3. Sometime of God himself, not as one of his Children, who complains 1. To God, not of God;
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thus Christ, My God, my God, &c. 2. With a holy Confidence, my God, my God;
thus christ, My God, my God, etc. 2. With a holy Confidence, my God, my God;
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two words of faith, for one word of fear, &c. 3. In his Complaints, is very tender of Gods gloo;
two words of faith, for one word of Fear, etc. 3. In his Complaints, is very tender of God's gloo;
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affraid to think or speak a hard or uncomely thought or word of God. 4. Carefully distinguishes between what God doth, and what man doth;
afraid to think or speak a hard or uncomely Thought or word of God. 4. Carefully Distinguishes between what God does, and what man does;
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observes and separates the unrighteousness of men from the righteousness of God. 5. With humble inquiry what cause may be of his dispensation, Iob 10.2. & 34.31. 6. With a disposition to bring up his will to God;
observes and separates the unrighteousness of men from the righteousness of God. 5. With humble inquiry what cause may be of his Dispensation, Job 10.2. & 34.31. 6. With a disposition to bring up his will to God;
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not that God should bring down his will to him;
not that God should bring down his will to him;
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if it be possible let this Cup pass; however, glorifie thy name, provide for thy own glory, and do with me as thou pleasest. But as a sinfull Creature, sometimes ready to call Providence in question, Ez. 8.12. or to break forth and charge God foolishly, either of too much severity, Ez. 18.2, 25. or of too long delay, Is. 49.14. or their mournings are turned into murmurings, Num. 14.27. or their complaints are mixed with unbelief, Ps. 78.19. or of their punishment, not of their sinne;
if it be possible let this Cup pass; however, Glorify thy name, provide for thy own glory, and do with me as thou pleasest. But as a sinful Creature, sometime ready to call Providence in question, Ezra 8.12. or to break forth and charge God foolishly, either of too much severity, Ezra 18.2, 25. or of too long Delay, Is. 49.14. or their mournings Are turned into murmurings, Num. 14.27. or their complaints Are mixed with unbelief, Ps. 78.19. or of their punishment, not of their sin;
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and nothing will satisfie them but deliverance. Now this is not the way; for this way of complaining is,
and nothing will satisfy them but deliverance. Now this is not the Way; for this Way of complaining is,
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1. Fruitlesse; a House on Fire is not quenched with tears; Murmuring will not scatter the Clouds.
1. Fruitless; a House on Fire is not quenched with tears; Murmuring will not scatter the Clouds.
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2. Causeless; Thou hast thy life for a prey, Jer. 4.5, 6. What a living man and complain, and that when 'tis for the punishment of his sinnes? this kind of complaining is causeless; if you compare sinne and punishment together, there's no propo•tion;
2. Causeless; Thou hast thy life for a prey, Jer. 4.5, 6. What a living man and complain, and that when it's for the punishment of his Sins? this kind of complaining is causeless; if you compare sin and punishment together, there's no propo•tion;
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for sinne is a transgression against an infinite God; punishment but an affliction upon the finite Creature:
for sin is a Transgression against an infinite God; punishment but an affliction upon the finite Creature:
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Sinne is an evil ag•inst God; punishment an evil against the Creature:Sin is an evil ag•inst God; punishment an evil against the Creature:
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Or, if you consider what sinne is in its nature, 'tis a contrariety to Gods nature; (God is holy;
Or, if you Consider what sin is in its nature, it's a contrariety to God's nature; (God is holy;
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Sinne impuritie) A contradiction to Gods will; (God saith, Do this; the Sinner saith, I will not: God saith, Do not this abominable thing which I hate;
Sin impurity) A contradiction to God's will; (God Says, Do this; the Sinner Says, I will not: God Says, Do not this abominable thing which I hate;
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the Sinner saith, I will: ) 'Tis the transgression of Gods pure and holy Law;
the Sinner Says, I will:) It's the Transgression of God's pure and holy Law;
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nay, 'tis a practical blaspheming against all the names of God; the rape of Gods mercy, and the dare of Gods justice, the challenge of Gods power; Sinne gives the lye to Gods truth, and the fool to Gods wisdome. And what can Sinne do more than to take away Gods good name? Gods being? and that, Sin would do.
nay, it's a practical blaspheming against all the names of God; the rape of God's mercy, and the Dare of God's Justice, the challenge of God's power; Sin gives the lie to God's truth, and the fool to God's Wisdom. And what can Sin do more than to take away God's good name? God's being? and that, since would do.
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Or, 'tis causeless, if you consider against whom sinne is, i. e. God himself, who is a jealous God;
Or, it's causeless, if you Consider against whom sin is, i. e. God himself, who is a jealous God;
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now a Sinner takes another Lover into his bosome befo•e his eyes; yea he is a holy, righteous, omnipotent, almighty, living God:
now a Sinner Takes Another Lover into his bosom befo•e his eyes; yea he is a holy, righteous, omnipotent, almighty, living God:
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Thoughts of this may well keep us from compla•ning.
Thoughts of this may well keep us from compla•ning.
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Indeed whatever our a•fliction be, we have as much cause to give thanks as to mourn;
Indeed whatever our a•fliction be, we have as much cause to give thanks as to mourn;
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whether you consider, whatever the punishment be, it might be worse;
whither you Consider, whatever the punishment be, it might be Worse;
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or do but look well into it, you will see more Mercy than Affliction, Psal. 119 75. 3. Sinful. There is in it, 1. unthankfulnesse; while we complain of one Affl•ction, we overlook a thousand Mercies;
or do but look well into it, you will see more Mercy than Affliction, Psalm 119 75. 3. Sinful. There is in it, 1. unthankfulness; while we complain of one Affl•ction, we overlook a thousand mercies;
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whereas true Grace is ingenuous, and can see a little Kindnesse mingled with a great deal of Severity.
whereas true Grace is ingenuous, and can see a little Kindness mingled with a great deal of Severity.
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The Chu•ch of God in captivity comparing her affl•ctions with her mercies, breaks forth, It is of the Lords mercy that we are not consumed, Lam. 3.22. blessed be God, 'tis not yet so bad, but it might be worse; 2 Cor. 4.8. VVe are troubled on every side, yet not distressed:
The Chu•ch of God in captivity comparing her affl•ctions with her Mercies, breaks forth, It is of the lords mercy that we Are not consumed, Lam. 3.22. blessed be God, it's not yet so bad, but it might be Worse; 2 Cor. 4.8. We Are troubled on every side, yet not distressed:
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though laid wait for, beset on every side, put to strive and struggle, yet we escape;
though laid wait for, beset on every side, put to strive and struggle, yet we escape;
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God gives an issue in the Temptation: we are perplexed, but not in despair; we are not so helpless that we know not whither to turn our selves;
God gives an issue in the Temptation: we Are perplexed, but not in despair; we Are not so helpless that we know not whither to turn our selves;
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we have a God to go to, as bad as things are; the name of the Lord is a strong tower: persecuted, but not forsaken;
we have a God to go to, as bad as things Are; the name of the Lord is a strong tower: persecuted, but not forsaken;
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we are shaken out, but not to shivers; persecuted, but not conquered; our God hath not utterly forsaken us:
we Are shaken out, but not to shivers; persecuted, but not conquered; our God hath not utterly forsaken us:
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Cast down but not destroyed Ps. 118.13. we are cast down, but not cast off. Th•s Luther, They may thrust me back, Cast down but not destroyed Ps. 118.13. we Are cast down, but not cast off. Th•s Luther, They may thrust me back,
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but they cannot thrust me down; they may crush me, but they cannot kill me: or, they may kill me, but they cannot hurt me;
but they cannot thrust me down; they may crush me, but they cannot kill me: or, they may kill me, but they cannot hurt me;
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they may shew their teeth, but they cant't devour. they may show their teeth, but they canted devour.
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Is it a Feaver? it might have been eternal flames; Is it Scarcity? there might be universal famine; Is it the danger of losing the Gospel? 'tis the mercy of God it is not done already:
Is it a Fever? it might have been Eternal flames; Is it Scarcity? there might be universal famine; Is it the danger of losing the Gospel? it's the mercy of God it is not done already:
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Are we in Captivity? we might have been in Hell;
are we in Captivity? we might have been in Hell;
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are we in Prison? it might have been Tophet: The Lord hath chastened me sore,
Are we in Prison? it might have been Tophet: The Lord hath chastened me soar,
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but he hath not given me over unto death. Ps. 118.18. Though men have lost their Bowels, Gods compassions fail not; God's as faithfull as ever;but he hath not given me over unto death. Ps. 118.18. Though men have lost their Bowels, God's compassions fail not; God's as faithful as ever;
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he hath taken away some of our mercies, but he hath not taken away all; he hath left us more than he hath taken:
he hath taken away Some of our Mercies, but he hath not taken away all; he hath left us more than he hath taken:
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They are new, they are renewed every morning; when old mercies are spent, God sends us new;
They Are new, they Are renewed every morning; when old Mercies Are spent, God sends us new;
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he is the Father of Mercies, begets new mercies every moment.
he is the Father of mercies, begets new Mercies every moment.
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VVho can number or measure his mercies of one day? whatever our Fears are, Oh blessed be God, he loads us with mercies.
Who can number or measure his Mercies of one day? whatever our Fears Are, O blessed be God, he loads us with Mercies.
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Now the Complainer overlooks all these;
Now the Complainer overlooks all these;
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there's much unthankfulness in it, and that a kind of Atheisme, She knew not that I gave her corn and wine, &c. Hos. 2.8.
there's much unthankfulness in it, and that a kind of Atheism, She knew not that I gave her corn and wine, etc. Hos. 2.8.
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2. Pride; only by pride comes contention; men never quarrel with God about their Condition, but 'tis long of the pride of their heart.
2. Pride; only by pride comes contention; men never quarrel with God about their Condition, but it's long of the pride of their heart.
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Proud man would fain sinne, and not hear from God;
Proud man would fain sin, and not hear from God;
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would take liberty to sinne, but would not have God take liberty to punish, Isay 8.3. God must take notice of our Duties, not of our Sinnes.
would take liberty to sin, but would not have God take liberty to Punish, Saiah 8.3. God must take notice of our Duties, not of our Sins.
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God shall hear of it, if he take not notice of our prayers; but it shall be by complaining if he take notice of our sinnes. A proud man whatever he hath, it no more than his due; and whatever he wants, God's his debtor, Hosea 6.13. The want of a Complement undoeth them in the midst o• honour:
God shall hear of it, if he take not notice of our Prayers; but it shall be by complaining if he take notice of our Sins. A proud man whatever he hath, it no more than his due; and whatever he Wants, God's his debtor, Hosea 6.13. The want of a Compliment undoth them in the midst o• honour:
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If we want but one thing our hearts would have, surely nature is proud and ready to pick quarrels with God on the least occasion;
If we want but one thing our hearts would have, surely nature is proud and ready to pick quarrels with God on the least occasion;
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nay if he will not give that mercy we would, take all, &c. 3. Rebellion; God strikes h•m for sin, he strikes against •od; Ier. 31.18.
nay if he will not give that mercy we would, take all, etc. 3. Rebellion; God strikes h•m for since, he strikes against •od; Jeremiah 31.18.
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God draws one way, and he another, &c.
God draws one Way, and he Another, etc.
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4. Ʋnbelief. He that complains of his punishment, never believed sin to be so great an evil,
4. Ʋnbelief. He that complains of his punishment, never believed since to be so great an evil,
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or God to be such a One as revealed in the Word. 5. Interpretative Blasphemy.
or God to be such a One as revealed in the Word. 5. Interpretative Blasphemy.
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1. While we dispute our afflictions, and wrangle with the present dispensation, what is it but to make our selves wiser than God? We seem to tell God how it might have been better,
1. While we dispute our afflictions, and wrangle with the present Dispensation, what is it but to make our selves Wiser than God? We seem to tell God how it might have been better,
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and so we do as it were give God Counsel:
and so we do as it were give God Counsel:
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When he calls for Obedience, is not that Blasphemy to set up our wisdome against Gods?
When he calls for obedience, is not that Blasphemy to Set up our Wisdom against God's?
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2. While we complain of Punishment, we take sins part against God; we do as it were justifie sin, and judge God:
2. While we complain of Punishment, we take Sins part against God; we do as it were justify since, and judge God:
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God is unrighteous to punish such a sin as this with such grievous Afflictions.
God is unrighteous to Punish such a since as this with such grievous Afflictions.
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3. By Complaining we do as it were summon God to our Bar, to come and give an account of his action at our Tribunal.
3. By Complaining we do as it were summon God to our Bar, to come and give an account of his actium At our Tribunal.
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What poor miserable Creatures are we, that in our Afflictions are so far from helping our selves, that we commonly add: to our own misery!
What poor miserable Creatures Are we, that in our Afflictions Are so Far from helping our selves, that we commonly add: to our own misery!
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No Affliction is intolerable, till sin come in it.
No Affliction is intolerable, till since come in it.
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The yoke God hath made easie, we make intolerable, and make God to be our enemy,
The yoke God hath made easy, we make intolerable, and make God to be our enemy,
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while he by Affliction would become our friend. Now this being found not to be the way;
while he by Affliction would become our friend. Now this being found not to be the Way;
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that which God counsels and advises, is, 1. Self Examination: [ Let us search and try our wayes.
that which God Counsels and advises, is, 1. Self Examination: [ Let us search and try our ways.
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] Sin and Hypocrisie lies close and deep;] since and Hypocrisy lies close and deep;
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therefore we must take pains, dig to the bottom, set up a Tribunal in our own Conscience, summon, try, judge our selves over and over, in Gods presence:
Therefore we must take pains, dig to the bottom, Set up a Tribunal in our own Conscience, summon, try, judge our selves over and over, in God's presence:
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He stands at our Closet Doores, to hear what we will say, Ier. 8.6. before execution;
He Stands At our Closet Doors, to hear what we will say, Jeremiah 8.6. before execution;
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what Indictments we will bring in against our selves. We can tell what such a Drunkard, such an unclean person, &c. hath done;
what Indictments we will bring in against our selves. We can tell what such a Drunkard, such an unclean person, etc. hath done;
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but no man saith, What have I done? My pride, my unthankfulnesse, my unfruitfulnesse, &c. 2. Reformation.
but no man Says, What have I done? My pride, my unthankfulness, my unfruitfulness, etc. 2. Reformation.
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[ and turn again to the Lord. [ and turn again to the Lord.
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] Sin is aversio a Deo & conversio ad creaturam, Reformation is a turning again from the cretaure to God. 3. Frequent and fervent prayer:] since is Aversio a God & Conversion ad creaturam, Reformation is a turning again from the cretaure to God. 3. Frequent and fervent prayer:
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[ Let us lift up ] There's the frequency, lets do nothing else but pray; lets be continually lifting up our prayers;[ Let us lift up ] There's the frequency, lets do nothing Else but pray; lets be continually lifting up our Prayers;
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make your houses houses of prayer:
make your houses houses of prayer:
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Thus David, Thou foughtest against me without a Cause (Did he take Counsel against Princes to be disloyal? To take up Arms? No.) But I gave my self unto prayer, Psal. L09. 4. Therefore if you prayed before, now do nothing else;
Thus David, Thou foughtest against me without a Cause (Did he take Counsel against Princes to be disloyal? To take up Arms? No.) But I gave my self unto prayer, Psalm L09. 4. Therefore if you prayed before, now do nothing Else;
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it notes habitual and constant prayer.
it notes habitual and constant prayer.
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[ Our Hearts with our Hands ] to crave, and as it were to pull down mercy,
[ Our Hearts with our Hands ] to crave, and as it were to pull down mercy,
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as if we would wrestle with God, and say, Nay, I will not let thee go,
as if we would wrestle with God, and say, Nay, I will not let thee go,
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until thou blesse me, Gen. 32.26. it notes our fervency: And for our encouragement, it is [ Unto God in the Heavens.until thou bless me, Gen. 32.26. it notes our fervency: And for our encouragement, it is [ Unto God in the Heavens.
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] which expresses his Soveraignty, Omnisciency, Omnipotency, Everlastingnesse, &c. 4. Judging our selves, or Confession of sin [ We have transgressed. ]
] which Expresses his Sovereignty, Omnisciency, Omnipotency, Everlastingness, etc. 4. Judging our selves, or Confessi of since [ We have transgressed. ]
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5. Aggravating our sins [ and have rebelled ] i. e. we have turned sin into Rebellion;
5. Aggravating our Sins [ and have rebelled ] i. e. we have turned since into Rebellion;
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Rebellion hath been the aggravation of our sins;
Rebellion hath been the aggravation of our Sins;
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we have sinned against the clearest light, dearest love, &c. Nehem. 9. Ezra 9. Dan. 9.
we have sinned against the Clearest Light, dearest love, etc. Nehemiah 9. Ezra 9. Dan. 9.
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6. Justifying God [ thou hast not pardoned, ] A word, not of murmurring, complaining, or accusing God of hard dealing;
6. Justifying God [ thou hast not pardoned, ] A word, not of murmuring, complaining, or accusing God of hard dealing;
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but by way of justifying God; we have transgressed, therefore thou hast not pardoned:
but by Way of justifying God; we have transgressed, Therefore thou hast not pardoned:
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Why should'st thou repent of the evil of punishment, when we have not repented of the evil of sin? Thou hast punished us lesse the• our Iniquities deserve.
Why Shouldst thou Repent of the evil of punishment, when we have not repented of the evil of since? Thou hast punished us less the• our Iniquities deserve.
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So in the Text [ Do the first works ] Sin is a departure from God;
So in the Text [ Do the First works ] since is a departure from God;
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Repentance a comming back again to God. Turn thou to him from whom the Children of Israel have deeply revolted.
Repentance a coming back again to God. Turn thou to him from whom the Children of Israel have deeply revolted.
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The soul hath many turnings and windings;
The soul hath many turnings and windings;
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but there's the best motion of all when the Soul (with the Dove) returns to God, from whom it came.
but there's the best motion of all when the Soul (with the Dove) returns to God, from whom it Come.
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Apostacy is the losse of our first love: Repentance is the Recovery of it, and Reformation is the doing of our first works. I have not time to enlarge as I desire;
Apostasy is the loss of our First love: Repentance is the Recovery of it, and Reformation is the doing of our First works. I have not time to enlarge as I desire;
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I shall onely offer a few things, that might help to quicken you to this great duty.
I shall only offer a few things, that might help to quicken you to this great duty.
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My Brethren, we have no great cause to boast of Englands first love: Never so good as it should be yet many can remember when England hath been much better then tis.
My Brothers, we have no great cause to boast of Englands First love: Never so good as it should be yet many can Remember when England hath been much better then this.
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Time was, when Doctrines have been more sound; Discipline more excercised for the suppressing of sin and profanenesse;
Time was, when Doctrines have been more found; Discipline more exercised for the suppressing of since and profaneness;
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Ordinances kept more pure from sinful mixtures; when London kept Sabbaths better then now; loved their Godly Ministers more then now;Ordinances kept more pure from sinful mixtures; when London kept Sabbaths better then now; loved their Godly Ministers more then now;
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honoured them that were set over her, for their works sake; would have thought nothing too good for a faithful Minister;
honoured them that were Set over her, for their works sake; would have Thought nothing too good for a faithful Minister;
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when Christians loved one another with a deare hearty-fervent love; when there was lesse Complement, but more real love and affection among Christians;
when Christians loved one Another with a deer hearty-fervent love; when there was less Compliment, but more real love and affection among Christians;
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when Christians improved their meetings, converse, Christian Conference, and other soul duties to better purpose then now;
when Christians improved their meetings, converse, Christian Conference, and other soul duties to better purpose then now;
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not to foolish disputations, or wanton sensual excesses, but to their mutual edification;
not to foolish disputations, or wanton sensual Excesses, but to their mutual edification;
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when they improved their time for comparing their evidences, communicating their experiences, and building up one another in their most holy faith;
when they improved their time for comparing their evidences, communicating their experiences, and building up one Another in their most holy faith;
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when there was more Industry in Professors then now, to bring in Converts; when private Christians though it their duty to be subservient to the vvork of their Ministers, to bring in others to Christ, especially their Family.
when there was more Industry in Professors then now, to bring in Converts; when private Christians though it their duty to be subservient to the work of their Ministers, to bring in Others to christ, especially their Family.
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Time vvas vvhen more care of Young Converts then novv;
Time was when more care of Young Converts then now;
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vvhen none could have looked out after Religion, but some or other ready to lend them their hand,
when none could have looked out After Religion, but Some or other ready to lend them their hand,
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and shevv them the vvay, explaining it clearly to them;
and show them the Way, explaining it clearly to them;
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but novv Young Converts may be snapt into separations and errour, and none looks after them.
but now Young Converts may be snapped into separations and error, and none looks After them.
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Time vvas vvhen more care of the truly godly poor; vvhen errour vvas more odious; vvhen Popery vvas more hated then novv;
Time was when more care of the truly godly poor; when error was more odious; when Popery was more hated then now;
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vvhen the name of a Toleration vvould have made Christians to have trembled; vvhen Christians vvere better acquainted vvith their Bibles;
when the name of a Toleration would have made Christians to have trembled; when Christians were better acquainted with their Bibles;
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vvhen more time spent in secret prayer;
when more time spent in secret prayer;
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vvhen more tender of one anothers Names and Honours, vvould heal one anothers Reputations, and vvould spread the lap of Charity over those misreports and scandals that might be cast upon them;
when more tender of one another's Names and Honours, would heal one another's Reputations, and would spread the lap of Charity over those misreports and scandals that might be cast upon them;
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vvhen Christians rejoyced more in one anothers good and mourned in one anothers sufferings; vvhen Christians did more earnestly contend for the faith once delivered to the Saints, &c.
when Christians rejoiced more in one another's good and mourned in one another's sufferings; when Christians did more earnestly contend for the faith once Delivered to the Saints, etc.
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Oh do you, not onely your first works, but our fore-fathers first works: Be as zealous for God and his truths,
O do you, not only your First works, but our Forefathers First works: Be as zealous for God and his truths,
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as tender, mutually careful of one another and as they. Our fears be very great, and truly our provocations be greater;
as tender, mutually careful of one Another and as they. Our fears be very great, and truly our provocations be greater;
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our dangers are great, but our sins greater yet here is a word, here is matter of incourageiment, that yet there is Balm in Gilead, Phisick of Christs ovvn composition,
our dangers Are great, but our Sins greater yet Here is a word, Here is matter of incourageiment, that yet there is Balm in Gilead, Physic of Christ own composition,
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for the reviving and healing of a back-sliding people.
for the reviving and healing of a backsliding people.
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Christians Christ Jesus is become your Phisician, he hath prescribed you a potion made up of these three ingredients, Self Deflection, Holy Contrition, Thorow Reformation.
Christians christ jesus is become your physician, he hath prescribed you a potion made up of these three ingredients, Self Deflection, Holy Contrition, Thorough Reformation.
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Christians, novv take this Receipt, Christ advises you, if you vvill not, there is no vvay but one, Or else I will come unto thee quickly, and will remove thy Candlestick.
Christians, now take this Receipt, christ advises you, if you will not, there is no Way but one, Or Else I will come unto thee quickly, and will remove thy Candlestick.
np1, av vvb d n1, np1 vvz pn22, cs pn22 vmb xx, pc-acp vbz dx n1 cc-acp pi, cc av pns11 vmb vvi p-acp pno21 av-j, cc vmb vvi po21 n1.
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There is yet a means or tvvo I find in Scripture for the preventing of threatned ruin that hath been very near, that God hath prescribed for a people or person in great danger,
There is yet a means or tvvo I find in Scripture for the preventing of threatened ruin that hath been very near, that God hath prescribed for a people or person in great danger,
pc-acp vbz av dt n2 cc crd pns11 vvb p-acp n1 p-acp dt vvg pp-f j-vvn n1 cst vhz vbn av av-j, cst np1 vhz vvn p-acp dt n1 cc n1 p-acp j n1,
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vvhen ready to be cut off and destroyed.
when ready to be Cut off and destroyed.
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Novv that vvhich I vvould commend to you, in reference to vvhat you vvould beg of God for England, is,
Now that which I would commend to you, in Referente to what you would beg of God for England, is,
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First, In your addressing your self to God for that mercy your souls are set upon,
First, In your addressing your self to God for that mercy your Souls Are Set upon,
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and you vvrestle vvith God for, that you vvould make some special Vovv to God. I find the Saints have done so;
and you wrestle with God for, that you would make Some special Voelli to God. I find the Saints have done so;
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vvhen reduced to great Straits, not knovving vvhat to do:
when reduced to great Straits, not knowing what to do:
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Thus Jacob vowed a Vow, saying, If God will be with me, and will keep me in this way that I go,
Thus Jacob vowed a Voelli, saying, If God will be with me, and will keep me in this Way that I go,
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and will give me bread to eat, and raiment to put on, so that I come again to my fathers house in peace;
and will give me bred to eat, and raiment to put on, so that I come again to my Father's house in peace;
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then shall the Lord be my God. And this Stone which I here set for a pillar, shall be Gods house. then shall the Lord be my God. And this Stone which I Here Set for a pillar, shall be God's house.
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Gen. 28.20, 21, 22. The special thing Jacob vovvs, is, that he vvould continue in the pure vvorship of his fore-fathers, that he vvould still honour God as his God, in that vvay he vvould be vvorshipped;
Gen. 28.20, 21, 22. The special thing Jacob vows, is, that he would continue in the pure worship of his Forefathers, that he would still honour God as his God, in that Way he would be worshipped;
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the special thing is, that he vvould build a house for the vvorship of God; here he vvould erect a place of publick vvorship.
the special thing is, that he would built a house for the worship of God; Here he would erect a place of public worship.
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And thus Israel vowed a vow unto the Lord, and said, If thou wilt indeed deliver this people into my hand,
And thus Israel vowed a Voelli unto the Lord, and said, If thou wilt indeed deliver this people into my hand,
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then I will utterly destroy their Cities. Num. 21.2. They vovved a vovv they vvould not spare any of the enemies of God, if he would deliver them into their hands.then I will utterly destroy their Cities. Num. 21.2. They vowed a Voelli they would not spare any of the enemies of God, if he would deliver them into their hands.
cs pns11 vmb av-j vvi po32 n2. np1 crd. pns32 vvd dt vvb pns32 vmd xx vvi d pp-f dt n2 pp-f np1, cs pns31 vmd vvi pno32 p-acp po32 n2.
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Thus Jephthah. Hannah, David, &c. Judg. 11.30. 1 Sam. 1.11.
Thus Jephthah. Hannah, David, etc. Judges 11.30. 1 Sam. 1.11.
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Psal. 132.1, 2. Certainly in times of great distresse, tis not improper or uncomely, but that which God may expect and take well, that you make some special Vow,Psalm 132.1, 2. Certainly in times of great distress, this not improper or uncomely, but that which God may expect and take well, that you make Some special Voelli,
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if God would prevent your fears;
if God would prevent your fears;
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if God would continue forfeited mercies, dearer to you then your lives, you would set apart some special thing for God, something for the propagation of the Gospel abroad,
if God would continue forfeited Mercies, Dearer to you then your lives, you would Set apart Some special thing for God, something for the propagation of the Gospel abroad,
cs np1 vmd vvi vvn n2, jc-jn p-acp pn22 av po22 n2, pn22 vmd vvi av d j n1 p-acp np1, pi p-acp dt n1 pp-f dt n1 av,
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for the maintenance of a godly ministry at home, for setting up the preaching of the Gospel in the dark corners of the Kingdom, &c. This must have some cautions with it; as
for the maintenance of a godly Ministry At home, for setting up the preaching of the Gospel in the dark corners of the Kingdom, etc. This must have Some cautions with it; as
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1. We must be sure our Vow be of what is in our own power; we must not make vows of that vvhich is none of our own.
1. We must be sure our Voelli be of what is in our own power; we must not make vows of that which is none of our own.
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I hate Robbery for burnt offerings. I hate Robbery for burned offerings.
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We must not make a vow to God of that which hath been unjustly or unrighteously taken away, or vvithheld from any.
We must not make a Voelli to God of that which hath been unjustly or unrighteously taken away, or withheld from any.
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'Tis Sacriledg instead of a Sacrifice. 2. It must be of things warrantable and justifiable by the Word.
It's Sacrilege instead of a Sacrifice. 2. It must be of things warrantable and justifiable by the Word.
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3. It must be of such things that we are not bound to doe, before vows, by the standing Obligation of Religion, and of our Profession;
3. It must be of such things that we Are not bound to do, before vows, by the standing Obligation of Religion, and of our Profession;
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but of something that is in our own choice, that we will voluntarily make a free-will offering of to God.
but of something that is in our own choice, that we will voluntarily make a freewill offering of to God.
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4. We must take heed that we do not entertain a superstitious thought of our own vowes,
4. We must take heed that we do not entertain a superstitious Thought of our own vows,
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as if we had merited a mercy at Gods hands by our vowes;
as if we had merited a mercy At God's hands by our vows;
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God looks for some special vow at our hands, that we may shew how much we prize and value the mercy we would have, that we would be content to part with any thing,
God looks for Some special Voelli At our hands, that we may show how much we prize and valve the mercy we would have, that we would be content to part with any thing,
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though to the halfe of our Estate for it.
though to the half of our Estate for it.
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2. Another thing I find, is, that in the mean time we should do something by way of extraordinary bounty and charity to the relief of Gods indigent Servants.
2. another thing I find, is, that in the mean time we should do something by Way of extraordinary bounty and charity to the relief of God's indigent Servants.
crd j-jn n1 pns11 vvb, vbz, cst p-acp dt j n1 pns12 vmd vdi pi p-acp n1 pp-f j n1 cc n1 p-acp dt n1 pp-f npg1 j n2.
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Thus the Prophet Daniel, Wherefore, O King, let my counsel be acceptable to thee; break off thy Sins by R•ghteousnesse, and thine Iniquities by shewing mercy to the poor,
Thus the Prophet daniel, Wherefore, Oh King, let my counsel be acceptable to thee; break off thy Sins by R•ghteousnesse, and thine Iniquities by showing mercy to the poor,
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if it may be a lengthening of thy tranquillity, Dan. 4.27. The Prophet advises him to break off his Sinnes by Righteousnesse, there's Reformation;if it may be a lengthening of thy tranquillity, Dan. 4.27. The Prophet advises him to break off his Sins by Righteousness, there's Reformation;
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and besides Reformation, that he would do something in an extraordinary way to the relief of the poor.
and beside Reformation, that he would do something in an extraordinary Way to the relief of the poor.
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Mercy to the poor, what's that? Interpreters conceive, by the poor here, he understands Gods poor, i. e.Mercy to the poor, what's that? Interpreters conceive, by the poor Here, he understands God's poor, i. e.
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the poor Jews, that were now in the Babylonian captivity; he advises he would do something by way of sympathy to the Jews, to ease their yoaks and oppressions;
the poor jews, that were now in the Babylonian captivity; he advises he would do something by Way of Sympathy to the jews, to ease their yokes and oppressions;
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break off thy Iniquities by pitying & shewing mercy to thy poor Captives under thy power now at this time;
break off thy Iniquities by pitying & showing mercy to thy poor Captives under thy power now At this time;
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take off their yoake, ease their burdens, and restore them to their liberties again.
take off their yoke, ease their burdens, and restore them to their Liberties again.
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Thus do you and those that have been the instruments of your Conversion, or Edification, set apart something extraordinarie for their relief and supply.
Thus do you and those that have been the Instruments of your Conversion, or Edification, Set apart something extraordinary for their relief and supply.
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The Prophet Daniel seems to advise this to the King as it were, by way of satisfaction.
The Prophet daniel seems to Advice this to the King as it were, by Way of satisfaction.
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There be two things in Repentance; in wrongs we have done there must be Confession, and Satisfaction or Restoration:
There be two things in Repentance; in wrongs we have done there must be Confessi, and Satisfaction or Restoration:
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He seems to advise this to make up compleat R•pentance; namely, to make Restoration and Retribution of wh•t he had injuriously taken from the Jewes. Oh then!
He seems to Advice this to make up complete R•pentance; namely, to make Restoration and Retribution of wh•t he had injuriously taken from the Jews. O then!
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let me say, without breach of Charity, that whatsoever, except it be in this case of extraordinary supplyes for his poor, it will be found but making Restitution and Satisfaction.
let me say, without breach of Charity, that whatsoever, except it be in this case of extraordinary supplies for his poor, it will be found but making Restitution and Satisfaction.
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It may be upon a two fold ground.
It may be upon a two fold ground.
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1. With some it may be truly Restitution and Restoration of what he hath taken away by unjust means, God knows how;
1. With Some it may be truly Restitution and Restoration of what he hath taken away by unjust means, God knows how;
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that's between God and their own Souls, what unlawful means hath been used to augment the heap, and swell their Estate.
that's between God and their own Souls, what unlawful means hath been used to augment the heap, and swell their Estate.
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If there be any that hears me this day, whose Consciences shall tell them, that they have increased their Estate by undue and unwarrantable means;
If there be any that hears me this day, whose Consciences shall tell them, that they have increased their Estate by undue and unwarrantable means;
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Oh Restore, Restore, break off your Iniquities by shewing mercy, &c. by making Reparation as you can;
O Restore, Restore, break off your Iniquities by showing mercy, etc. by making Reparation as you can;
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it will be but like Zacheus giving half his goods to the poor, and restoring four-fold, &c. in a liberal Contribution to the poor.
it will be but like Zacchaeus giving half his goods to the poor, and restoring fourfold, etc. in a liberal Contribution to the poor.
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2. It will be Restitution in another sence, in reference to an unjust withholding; some have have got injuriously,
2. It will be Restitution in Another sense, in Referente to an unjust withholding; Some have have god injuriously,
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and I am afraid too too many have kept injuriously:
and I am afraid too too many have kept injuriously:
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Have we not rob'd the poor by an unjust denying of what God hath commanded us to distribute to their necessities? there is that withholdeth more than is meet, &c. Prov. 3.17. & 11.24. It may be God hath given you so much;
Have we not robbed the poor by an unjust denying of what God hath commanded us to distribute to their necessities? there is that withholdeth more than is meet, etc. Curae 3.17. & 11.24. It may be God hath given you so much;
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there's Gods share, there's the Ministers portion, &c. Now all that you have withheld beyond the Rule of Scripture, is all stoln goods, and is like a Wheat-sheat on fire, will burn down the whole barne of corn.
there's God's share, there's the Ministers portion, etc. Now all that you have withheld beyond the Rule of Scripture, is all stolen goods, and is like a Wheat-sheat on fire, will burn down the Whole bairn of corn.
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That which I would exhort you to, is, every one to set apart some considerable part of your Estate,
That which I would exhort you to, is, every one to Set apart Some considerable part of your Estate,
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and account it as a hallowed thing, dedicated to God, as a thing which to touch were Sacriledge;
and account it as a hallowed thing, dedicated to God, as a thing which to touch were Sacrilege;
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that you may be ready on all occasions, in all regular and due wayes, to bring out for the relief of the Poor;
that you may be ready on all occasions, in all regular and due ways, to bring out for the relief of the Poor;
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you know objects abounding in every place, and you may expect warrantable means for dispenceing of what God shall put into your hearts in this matter.
you know objects abounding in every place, and you may expect warrantable means for dispenceing of what God shall put into your hearts in this matter.
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SERMON VII IOHN 8.29. And he that sent me, is with me: the Father hath not left me alone:
SERMON VII JOHN 8.29. And he that sent me, is with me: the Father hath not left me alone:
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for I do alwayes those things that please him. I Was upon these words in the morning;
for I do always those things that please him. I Was upon these words in the morning;
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having spoken something to them as they referre to Christ who spake them here of himself;
having spoken something to them as they refer to christ who spoke them Here of himself;
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I then brought them down to his Members, Believers:
I then brought them down to his Members, Believers:
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and so propo•nded this Observation from them, That whoever they are that desire to please God, to do the things that are pleasing to him, God will be with such,
and so propo•nded this Observation from them, That whoever they Are that desire to please God, to do the things that Are pleasing to him, God will be with such,
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and the Father will not leave such alone, especially in a time of suffering and trouble. and the Father will not leave such alone, especially in a time of suffering and trouble.
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In the prosecuting of this point I spake to four things, which I shall not now repeat,
In the prosecuting of this point I spoke to four things, which I shall not now repeat,
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but come to the mark which I intend at present; and that is, to make some Application.
but come to the mark which I intend At present; and that is, to make Some Application.
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1. Let me endeavour to prevail with every one of you, so to carry your selves in your several places and capacities, that whatever you do, you may please God.
1. Let me endeavour to prevail with every one of you, so to carry your selves in your several places and capacities, that whatever you do, you may please God.
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It was a blessed testimony that was given of Enoch, Heb. 11.6. Before his translation he had this testimony, that he pleased God.
It was a blessed testimony that was given of Enoch, Hebrew 11.6. Before his Translation he had this testimony, that he pleased God.
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Oh! how happy will they be at the great day of Judgement, who shall be singled out by Christ, before Angels and men;
Oh! how happy will they be At the great day of Judgement, who shall be singled out by christ, before Angels and men;
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and Christ shall say of them, This was the Man, or this was the Woman that pleased God:
and christ shall say of them, This was the Man, or this was the Woman that pleased God:
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There is a great deal of pleasing in the World, but the•e are but very few that make this their businesse, to please God;
There is a great deal of pleasing in the World, but the•e Are but very few that make this their business, to please God;
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therefore I would have you shun that which is sinfull, and presse after that which is matter of Duty.
Therefore I would have you shun that which is sinful, and press After that which is matter of Duty.
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1. There are some that mind nothing but to please themselves, to promote their own interest, to love their own ease, to indulge themselves in their own carnal delights;
1. There Are Some that mind nothing but to please themselves, to promote their own Interest, to love their own ease, to indulge themselves in their own carnal delights;
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but they never mind the good of others, or the pleasing of God; the Apostle speaks of and against these, Rom. 15.1, 2, 3. 2. There are oth•rs that look no further than the pleasing of men;
but they never mind the good of Others, or the pleasing of God; the Apostle speaks of and against these, Rom. 15.1, 2, 3. 2. There Are oth•rs that look no further than the pleasing of men;
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if they can but keep fair with men, and shun the displeasure of men, that is all they aime at;
if they can but keep fair with men, and shun the displeasure of men, that is all they aim At;
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but my Brethren, what a poor thing is it to please man, and displease God? what a poor thing is it to have Man to be your Friend,
but my Brothers, what a poor thing is it to please man, and displease God? what a poor thing is it to have Man to be your Friend,
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and God to be your Enemy!
and God to be your Enemy!
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to have the smiles of a poor dying perishing Worme, and to lye under the frownes of the great God!
to have the smiles of a poor dying perishing Worm, and to lie under the frowns of the great God!
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Indeed there is a good pleasing of men, to please them for their Edification, as the Apostle speaks, Rom. 15.2. and so the Apostle speaks of himself, 1 Cor. 10.32.
Indeed there is a good pleasing of men, to please them for their Edification, as the Apostle speaks, Rom. 15.2. and so the Apostle speaks of himself, 1 Cor. 10.32.
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Even as I please all men in all things, that is, in all things that are of an indifferent nature, not simply civil,Even as I please all men in all things, that is, in all things that Are of an indifferent nature, not simply civil,
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nor simply good, in all such things.
nor simply good, in all such things.
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This Apostle was of a yielding and complying spirit, that he might thereby the better infinuate himself into the affections of men,
This Apostle was of a yielding and complying Spirit, that he might thereby the better infinuate himself into the affections of men,
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and be more instrumental to the glory of God in the work of the Gospel, 1 Cor. 9.22. To the weak became I as weak, that I might gain the weake; I am made all things to all men, that I might by all means save some;
and be more instrumental to the glory of God in the work of the Gospel, 1 Cor. 9.22. To the weak became I as weak, that I might gain the weak; I am made all things to all men, that I might by all means save Some;
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and this I do for the Gospels sake. and this I do for the Gospels sake.
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But now in matter of Dutie, such things as are expresly determined by God, and so are either good or evil;
But now in matter of Duty, such things as Are expressly determined by God, and so Are either good or evil;
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in these things the Apostle would be no pleaser of men:
in these things the Apostle would be no pleaser of men:
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If I should please men, I should not be the Servant of Christ, 1 Gal. It is good to please others to their Edification;If I should please men, I should not be the Servant of christ, 1 Gal. It is good to please Others to their Edification;
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but we must not please others to their own ruine and condemnation; It is good to please men, when we can so do, and not grieve God.
but we must not please Others to their own ruin and condemnation; It is good to please men, when we can so do, and not grieve God.
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Instead of pleasing men, let it be your constant care and best endeavour in all things to please God:
Instead of pleasing men, let it be your constant care and best endeavour in all things to please God:
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my Brethren this is a duty of so great impor•ance, that was I now to take my leave of you,
my Brothers this is a duty of so great impor•ance, that was I now to take my leave of you,
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and should certainly know that I should never speak to you more, as we are come very near to that;
and should Certainly know that I should never speak to you more, as we Are come very near to that;
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for though I speak to you as a living man, yet I speak to you as a dying Minister;
for though I speak to you as a living man, yet I speak to you as a dying Minister;
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this I say, is a duty of that weight and importance, that I know not what to presse upon you more material than this;
this I say, is a duty of that weight and importance, that I know not what to press upon you more material than this;
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consult but two places of Scripture, Col. 1. For this cause we do not cease to pray for you:
consult but two places of Scripture, Col. 1. For this cause we do not cease to pray for you:
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What was the thing the Apostle in this his constant Prayer did begge of God for them? It was this, That they might please God;
What was the thing the Apostle in this his constant Prayer did beg of God for them? It was this, That they might please God;
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and when he was taking his leave in the winding up of his Epistle to the Hebrews, Now the God of peace, that b ought again from the dead our Lord Iesus, the great shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good wor• to do his will, working in you that which is well pleasing in his sight.
and when he was taking his leave in the winding up of his Epistle to the Hebrews, Now the God of peace, that b ought again from the dead our Lord Iesus, the great shepherd of the sheep, through the blood of the everlasting Covenant, make you perfect in every good wor• to do his will, working in you that which is well pleasing in his sighed.
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I need not go beyond the Text for Motives to stirre you up to these Endeavours: For
I need not go beyond the Text for Motives to stir you up to these Endeavours: For
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Motive 1. First, Consider what that God is which I would have you endeavour to please;Motive 1. First, Consider what that God is which I would have you endeavour to please;
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He is that God which made Heaven and Earth;
He is that God which made Heaven and Earth;
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that God before whom all this World is as nothing, but as a little dust in the ballance,
that God before whom all this World is as nothing, but as a little dust in the balance,
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and as a drop of water to the bucket; that God whom Angels adore and worship;
and as a drop of water to the bucket; that God whom Angels adore and worship;
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that God who by a word from his mouth is able to bring the whole Universe into nothing.
that God who by a word from his Mouth is able to bring the Whole Universe into nothing.
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Will not you study to please this God? But further consider what this God is to you:
Will not you study to please this God? But further Consider what this God is to you:
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He is the fountain of your being; he is the God of all your mercies; he is your Creatour and Soveraign;
He is the fountain of your being; he is the God of all your Mercies; he is your Creator and Sovereign;
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he is your Maker and Law-giver.
he is your Maker and Lawgiver.
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It is he that by a smile can make you happy, and by a frowne can make you miserable;
It is he that by a smile can make you happy, and by a frown can make you miserable;
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it is he that hath Heaven and Hell at his disposal, who openeth and none can shut, who shuts and none can open.
it is he that hath Heaven and Hell At his disposal, who Openeth and none can shut, who shuts and none can open.
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He that must judge every one of you either to eternal blessednesse, or else to eternal torments;
He that must judge every one of you either to Eternal blessedness, or Else to Eternal torments;
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it is he in whose hands your breath, your life, your soul, your All is;
it is he in whose hands your breath, your life, your soul, your All is;
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will you not endeavour to please this God? as the Prophet argueth in point of fear, Isay 51.12.
will you not endeavour to please this God? as the Prophet argue in point of Fear, Saiah 51.12.
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Who art thou that art afraid of a man that shall dye, or of the Son of man that shall be made as grasse, Who art thou that art afraid of a man that shall die, or of the Son of man that shall be made as grass,
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and forgettest the Lord thy maker? Oh poor Creature, who art thou that goest about to p•ease a mortal dying man,and forgettest the Lord thy maker? O poor Creature, who art thou that goest about to p•ease a Mortal dying man,
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and dost not go about to please the Great God, thy Creatour and Soveraigne! 2. Consider that Relation wherein you professe your selves to stand to God;
and dost not go about to please the Great God, thy Creator and Sovereign! 2. Consider that Relation wherein you profess your selves to stand to God;
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he is your Master, you his Servants; he is your Father, you his Children; he is your Lord, you his Subjects:
he is your Master, you his Servants; he is your Father, you his Children; he is your Lord, you his Subject's:
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You know all that are in close Relations, will study to please them that are above them,
You know all that Are in close Relations, will study to please them that Are above them,
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as the Servant his Master, the Childe his Father, the Subject his Prince;
as the Servant his Master, the Child his Father, the Subject his Prince;
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All persons that are in a state of Inferiority, will study to please their Superiours, especially when they do depend upon them.
All Persons that Are in a state of Inferiority, will study to please their Superiors, especially when they do depend upon them.
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Oh! how infinitely is God above those Relations!
Oh! how infinitely is God above those Relations!
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Alas, there is but a very little distance betwixt you and your Servants, and yet you expect they should please you;
Alas, there is but a very little distance betwixt you and your Servants, and yet you expect they should please you;
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will you not therefore please God? especially considering your dependence upon him. 3. You shall not lose by pleasing God;
will you not Therefore please God? especially considering your dependence upon him. 3. You shall not loose by pleasing God;
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that is enough to put us upon this; He that pleaseth God, profireth himself; in that very act wherein we please God, we profit our selves:
that is enough to put us upon this; He that Pleases God, profireth himself; in that very act wherein we please God, we profit our selves:
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Men can do but little for us, and yet upon what they can do, we study to please them.
Men can do but little for us, and yet upon what they can do, we study to please them.
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Let me open this in a few particulars:
Let me open this in a few particulars:
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1. If you will sincerely endeavour in all things to please God, God will give you a gracious return to all your prayers.
1. If you will sincerely endeavour in all things to please God, God will give you a gracious return to all your Prayers.
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Oh what a mercy is this for a man to have his prayers answered by God! 1 Iohn 3.22. Whatever we aske, we receive of him, because we keep his commandements, and do those things that are pleasing in his sight.
O what a mercy is this for a man to have his Prayers answered by God! 1 John 3.22. Whatever we ask, we receive of him, Because we keep his Commandments, and do those things that Are pleasing in his sighed.
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Never expect that God should hear any Prayers, if we do not endeavour to do those things that please him.
Never expect that God should hear any Prayers, if we do not endeavour to do those things that please him.
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2. Do you please God, and he will please you; Mercy pleaseth us, and Duty pleaseth God.
2. Do you please God, and he will please you; Mercy Pleases us, and Duty Pleases God.
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Now when we please God in a way of Duty, he will please us in a way of Mercy:
Now when we please God in a Way of Duty, he will please us in a Way of Mercy:
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If we order our wayes so as to please God, he will order his wayes so as to please us.
If we order our ways so as to please God, he will order his ways so as to please us.
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3. Great is the benefit of pleasing God, even as to men; and this Solomon sets before you, Prov. 16.7. VVhen a mans wayes please the Lord, he maketh even his enemies to be at peace with him;
3. Great is the benefit of pleasing God, even as to men; and this Solomon sets before you, Curae 16.7. When a men ways please the Lord, he makes even his enemies to be At peace with him;
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and he hath such another expression, Prov. 22.11. He that loveth pureness of heart, the King shall be his Friend:
and he hath such Another expression, Curae 22.11. He that loves pureness of heart, the King shall be his Friend:
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the meaning of this Scripture is this, When we keep close to God, and walk in complyance with his will,
the meaning of this Scripture is this, When we keep close to God, and walk in compliance with his will,
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and make it our great design to please him, He will give us to find favour in the eyes of men:
and make it our great Design to please him, He will give us to find favour in the eyes of men:
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He that maketh God his Friend, God will make that mans Enemies to be his Friends.
He that makes God his Friend, God will make that men Enemies to be his Friends.
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Men are possibly full of Anger, Revenge, and Exasperation: be it so: Do you desire to please God? God can turne their Hearts towards you;
Men Are possibly full of Anger, Revenge, and Exasperation: be it so: Do you desire to please God? God can turn their Hearts towards you;
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God can sweeten them in their Spirits, and take away that Venome that is in them:
God can sweeten them in their Spirits, and take away that Venom that is in them:
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so you know he did in the Case of Esau to his Brother Jacob. 4. This is the way to Heaven and Happiness;
so you know he did in the Case of Esau to his Brother Jacob. 4. This is the Way to Heaven and Happiness;
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God will be pleased before the Sinner shall be saved. Heb. 11. Enoch before his translation had this testimony that he pleased God;
God will be pleased before the Sinner shall be saved. Hebrew 11. Enoch before his Translation had this testimony that he pleased God;
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there is no way to Heaven but by this way: the Childe pleaseth the Father, and then the Father giveth him the Inheritance. So it is here.
there is no Way to Heaven but by this Way: the Child Pleases the Father, and then the Father gives him the Inheritance. So it is Here.
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5. Let me return to the Argument in the Text; God will never leave them alone, that desire sincerely to please him.
5. Let me return to the Argument in the Text; God will never leave them alone, that desire sincerely to please him.
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Methinks this should be a very prevailing Motive to you, especially now;
Methinks this should be a very prevailing Motive to you, especially now;
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Please God, and he will never leave you, no not in a time of distress and trouble.
Please God, and he will never leave you, no not in a time of distress and trouble.
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Here is the great difference betwixt a faithfull God, and a false Man. In time of trouble and adversity men leave us and forsake us;
Here is the great difference betwixt a faithful God, and a false Man. In time of trouble and adversity men leave us and forsake us;
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in time of prosperity then they flatter us, and pretend a great deal of friendship and kindness:
in time of Prosperity then they flatter us, and pretend a great deal of friendship and kindness:
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But as no man looks upon the Dial when the Sunne is under a cloud;
But as no man looks upon the Dial when the Sun is under a cloud;
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so these very men that pretend so much of kindness and friendship, if so be we do but come under a frown,
so these very men that pretend so much of kindness and friendship, if so be we do but come under a frown,
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or in•o trouble, then their friendship and kindness is at an end, as Paul said, No man stood by him when he came to be tryed before Nero; all men forsook him,
or in•o trouble, then their friendship and kindness is At an end, as Paul said, No man stood by him when he Come to be tried before Nero; all men forsook him,
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but God did not forsake him. The wise man hath an expression, Prov. 17.17. A friend loveth at all times, and a brother is born for adversity;
but God did not forsake him. The wise man hath an expression, Curae 17.17. A friend loves At all times, and a brother is born for adversity;
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But where shall we find such a friend? and indeed where shall we find such a brother? But now if you w•ll please God, God will stand by you when all men leave you;
But where shall we find such a friend? and indeed where shall we find such a brother? But now if you w•ll please God, God will stand by you when all men leave you;
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When you have the greatest need of God, he will then stand by you; If you be in a Prison, he w•ll be with you;
When you have the greatest need of God, he will then stand by you; If you be in a Prison, he w•ll be with you;
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If you be banished, he will be with you:
If you be banished, he will be with you:
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If Sinne do•h not part God and you, certainly no Affliction shall part God and you. Studie to please God;
If Sin do•h not part God and you, Certainly no Affliction shall part God and you. Study to please God;
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Oh! is it not a sad thing for God to leave you? that is the saddest of all;
Oh! is it not a sad thing for God to leave you? that is the Saddest of all;
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when we lose God we lose all, Hos. 9.12. VVo unto them when I depart from them.
when we loose God we loose all, Hos. 9.12. VVo unto them when I depart from them.
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What are all the mercies if God leave you? no more than if a man shou d have a fair pleasant House,
What Are all the Mercies if God leave you? no more than if a man Should worser have a fair pleasant House,
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and never see the Sunne more. Oh do the things that alwayes please the Lord, and he will never leave you;
and never see the Sun more. O doe the things that always please the Lord, and he will never leave you;
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under mercies, under affl•ctions he will be with you, and then your mercies shall be verie sweet,
under Mercies, under affl•ctions he will be with you, and then your Mercies shall be very sweet,
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and your afflictions shall not be very bitter; You know how earnest Moses was, Num. 10.31.
and your afflictions shall not be very bitter; You know how earnest Moses was, Num. 10.31.
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with his Father in law, Hohab the Midianite, Leave us not I pray thee, forasmuch as thou knowest how we are to encamp in the wilderness,
with his Father in law, Hohab the Midianite, Leave us not I pray thee, forasmuch as thou Knowest how we Are to encamp in the Wilderness,
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and thou mayst be to us as eyes. and thou Mayest be to us as eyes.
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Oh keep God to you, especially when you are entering into the wilderness of trouble, God will be to you instead of eyes;
O keep God to you, especially when you Are entering into the Wilderness of trouble, God will be to you instead of eyes;
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he will be your Counsellor, your Comforter, your Guide, your Treasure, your Portion, your All. I might adde one thing more in the last place.
he will be your Counsellor, your Comforter, your Guide, your Treasure, your Portion, your All. I might add one thing more in the last place.
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Studie to please God, because he is so easie to be pleased;
Study to please God, Because he is so easy to be pleased;
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this is a motive to us to endeavour to please those persons who are easie to be pleased;
this is a motive to us to endeavour to please those Persons who Are easy to be pleased;
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a Childe that hath a Father that is easie to be pleased, a Servant that hath a Master that is easie to be pleased, will study to please them.
a Child that hath a Father that is easy to be pleased, a Servant that hath a Master that is easy to be pleased, will study to please them.
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Sincerity pleaseth God, though in the midst of much infirmity;
Sincerity Pleases God, though in the midst of much infirmity;
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He is so gracious and mercifull, that wheresoever a poor sinner doth but desire to please God, he will accept of those desires;
He is so gracious and merciful, that wheresoever a poor sinner does but desire to please God, he will accept of those Desires;
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If we can b•t please God, it is no great matter whether we we please men or not.
If we can b•t please God, it is no great matter whither we we please men or not.
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I shall conclude this branch with 1 Thes. 4.1. VVe beseech you brethren, and exh•rt you in the Lord Iesus, that as you have received of us how you ought to walke and please God, that you would abound more and more.
I shall conclude this branch with 1 Thebes 4.1. We beseech you brothers, and exh•rt you in the Lord Iesus, that as you have received of us how you ought to walk and please God, that you would abound more and more.
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Ʋse 2. By way of direction I should here shew you how you are to please God.Ʋse 2. By Way of direction I should Here show you how you Are to please God.
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I told you in general in the morning this pleasing of God lyeth in two things. 1. In suitableness to his Nature. 2. In subjection to his Law.
I told you in general in the morning this pleasing of God lies in two things. 1. In suitableness to his Nature. 2. In subjection to his Law.
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If you would please God in all your Actions, look to this, That what you doe may bear some resemblance to his Nature,
If you would please God in all your Actions, look to this, That what you do may bear Some resemblance to his Nature,
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and hold forth obedience to his Law. Consul• the will of God, and in all things act in conformity to that will;
and hold forth Obedience to his Law. Consul• the will of God, and in all things act in conformity to that will;
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doe not allow your selves in the Commssion of any known sinne, for that will certainly displease God;
do not allow your selves in the Commission of any known sin, for that will Certainly displease God;
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as it was said of David when he took Bethsheba to Wife: but saith the Text, the thing displeased the Lord.
as it was said of David when he took Bathsheba to Wife: but Says the Text, the thing displeased the Lord.
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1689
Do not bank any known duty, for that will displease God. In a word, be holy in all manner of Conversation.
Do not bank any known duty, for that will displease God. In a word, be holy in all manner of Conversation.
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This being too general, I shall not insist upon it; only in a word more particularly,
This being too general, I shall not insist upon it; only in a word more particularly,
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Do those things now, make Conscience of those Duties which now lye upon you, in the doing of which you will certainly please God:
Do those things now, make Conscience of those Duties which now lie upon you, in the doing of which you will Certainly please God:
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1692
And they are such as these: Be stedfast in the good wayes of God;
And they Are such as these: Be steadfast in the good ways of God;
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in the midst of a backsliding and apostatizing age, stand fast to the law of God, Phil. 4.1.
in the midst of a backsliding and apostatizing age, stand fast to the law of God, Philip 4.1.
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Contend for the faith which is delivered to the Saints, the 3d. Verse of the Epistle of Jude. Contend for the faith which is Delivered to the Saints, the 3d. Verse of the Epistle of U^de.
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1695
Be not ashamed to own Christ before all the World;
Be not ashamed to own christ before all the World;
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if you be ashamed of him on Earth, he will be ashamed of you in heaven;
if you be ashamed of him on Earth, he will be ashamed of you in heaven;
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1697
and woe be to that Sinner whom Christ is ashamed to own.
and woe be to that Sinner whom christ is ashamed to own.
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360
Page 142
1698
Reckon Reproaches for the Name of Christ better than the pleasure of sinne that is •ut for a season.
Reckon Reproaches for the Name of christ better than the pleasure of sin that is •ut for a season.
vvb n2 p-acp dt n1 pp-f np1 av-jc cs dt n1 pp-f n1 cst vbz vvn p-acp dt n1.
(9) sermon (DIV1)
361
Page 142
1699
When God calleth you to it, assert the purity and spirituality of Gospel-worship; Do not place Religion in a few Shadowes where the Substance is neglected;
When God calls you to it, assert the purity and spirituality of Gospel worship; Do not place Religion in a few Shadows where the Substance is neglected;
c-crq np1 vvz pn22 p-acp pn31, vvb dt n1 cc n1 pp-f n1; vdb xx vvi n1 p-acp dt d n2 c-crq dt n1 vbz vvn;
(9) sermon (DIV1)
362
Page 142
1700
but chiefly mind Self-denial, Mortification, Crucifixion to the World, keeping up close Communion with God. Love the people of God whatever the World say or think of thee;
but chiefly mind Self-denial, Mortification, Crucifixion to the World, keeping up close Communion with God. Love the people of God whatever the World say or think of thee;
cc-acp av-jn n1 n1, n1, n1 p-acp dt n1, vvg a-acp j n1 p-acp np1. vvb dt n1 pp-f np1 r-crq dt n1 vvb cc vvi pp-f pno21;
(9) sermon (DIV1)
362
Page 143
1701
for God is highly pleased when he seeth his Children loved. Keep up Religion in your Families, whatever scorne or contempt is cast upon you.
for God is highly pleased when he sees his Children loved. Keep up Religion in your Families, whatever scorn or contempt is cast upon you.
p-acp np1 vbz av-j vvn c-crq pns31 vvz po31 n2 vvd. vvb a-acp n1 p-acp po22 n2, r-crq n1 cc n1 vbz vvn p-acp pn22.
(9) sermon (DIV1)
363
Page 143
1702
Oh that you would labour to be of Abrahams spirir;
O that you would labour to be of Abrahams spirir;
uh cst pn22 vmd vvi pc-acp vbi pp-f npg1 fw-fr;
(9) sermon (DIV1)
364
Page 143
1703
I know, sayth God, he will command his Children and his Houshold after him, and they shall keep the way of the Lord, Gen. 18.19.I know, say God, he will command his Children and his Household After him, and they shall keep the Way of the Lord, Gen. 18.19.
pns11 vvb, vvz np1, pns31 vmb vvi po31 n2 cc po31 n1 p-acp pno31, cc pns32 vmb vvi dt n1 pp-f dt n1, np1 crd.
(9) sermon (DIV1)
364
Page 143
1704
I do not know any one better means for the keeping up of Religion in this Nation,
I do not know any one better means for the keeping up of Religion in this nation,
pns11 vdb xx vvi d crd j n2 p-acp dt n-vvg a-acp pp-f n1 p-acp d n1,
(9) sermon (DIV1)
365
Page 143
1705
than for Masters of Families to be consciencious in the discharging of this Duty. Be good in bad times;
than for Masters of Families to be conscientious in the discharging of this Duty. Be good in bad times;
cs p-acp n2 pp-f n2 pc-acp vbi j p-acp dt n-vvg pp-f d n1. vbb j p-acp j n2;
(9) sermon (DIV1)
365
Page 143
1706
be Patterns of good works to those that shall behold you. Let no Reproach or Obloquy make you to abate your exact walking with God;
be Patterns of good works to those that shall behold you. Let no Reproach or Obloquy make you to abate your exact walking with God;
vbb n2 pp-f j n2 p-acp d cst vmb vvi pn22. vvb dx n1 cc n1 vvb pn22 pc-acp vvi po22 j n-vvg p-acp np1;
(9) sermon (DIV1)
366
Page 143
1707
whatever you meet withall in the wayes of Holynesse and a strict life, say, If this be to be vile, I will be more vile.
whatever you meet withal in the ways of Holiness and a strict life, say, If this be to be vile, I will be more vile.
r-crq pn22 vvb av p-acp dt n2 pp-f n1 cc dt j n1, vvb, cs d vbb pc-acp vbi j, pns11 vmb vbi av-dc j.
(9) sermon (DIV1)
367
Page 143
1708
Make Conscience of a strict observation of the Lords day; take heed of that Sacriledge of stealing away holy time;
Make Conscience of a strict observation of the lords day; take heed of that Sacrilege of stealing away holy time;
vvb n1 pp-f dt j n1 pp-f dt n2 n1; vvb n1 pp-f d n1 pp-f vvg av j n1;
(9) sermon (DIV1)
368
Page 143
1709
of prostituting that to common and civil use, which is impropriated and dedicated to the service of God.
of prostituting that to Common and civil use, which is impropriated and dedicated to the service of God.
pp-f vvg d p-acp j cc j n1, r-crq vbz vvn cc vvn p-acp dt n1 pp-f np1.
(9) sermon (DIV1)
368
Page 143
1710
Pray for, and love all those that have been instrumental for your spiritual good in the work of the Ministry, whatever dirt is now thrown in their Faces,
Pray for, and love all those that have been instrumental for your spiritual good in the work of the Ministry, whatever dirt is now thrown in their Faces,
vvb p-acp, cc vvb d d cst vhb vbn j p-acp po22 j j p-acp dt n1 pp-f dt n1, r-crq n1 vbz av vvn p-acp po32 n2,
(9) sermon (DIV1)
369
Page 144
1711
and though you never get more good by them.
and though you never get more good by them.
cc cs pn22 av-x vvi av-dc j p-acp pno32.
(9) sermon (DIV1)
369
Page 144
1712
Forget not to distribute to the necessities of Gods people, that are many of them in a low condition;
Forget not to distribute to the necessities of God's people, that Are many of them in a low condition;
vvb xx pc-acp vvi p-acp dt n2 pp-f npg1 n1, cst vbr d pp-f pno32 p-acp dt j n1;
(9) sermon (DIV1)
370
Page 144
1713
for this is a sacrifice of a sweet Odour, and well pleasing to him. Carry your selves with all Patience and Ch•istian meeknesse towards them that wrong you:
for this is a sacrifice of a sweet Odour, and well pleasing to him. Carry your selves with all Patience and Ch•istian meekness towards them that wrong you:
p-acp d vbz dt n1 pp-f dt j n1, cc av vvg p-acp pno31. vvb po22 n2 p-acp d n1 cc j n1 p-acp pno32 cst vvb pn22:
(9) sermon (DIV1)
370
Page 144
1714
Pray for them that are your Enemies;
Pray for them that Are your Enemies;
vvb p-acp pno32 cst vbr po22 n2;
(9) sermon (DIV1)
371
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1715
and when you are ••viled, revile not again, but commit your selves to that God which judgeth Righteously.
and when you Are ••viled, revile not again, but commit your selves to that God which Judgeth Righteously.
cc c-crq pn22 vbr vvn, vvb xx av, cc-acp vvb po22 n2 p-acp d n1 r-crq vvz av-j.
(9) sermon (DIV1)
371
Page 144
1716
Do your Duty to your Superiours, and to those that are in Authority.
Do your Duty to your Superiors, and to those that Are in authority.
vdb po22 n1 p-acp po22 n2-jn, cc p-acp d cst vbr p-acp n1.
(9) sermon (DIV1)
372
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1717
So carry your selves, that it may be with you as it was with Daniel; they had nothing against him, saving in the matter of his God.
So carry your selves, that it may be with you as it was with daniel; they had nothing against him, Saving in the matter of his God.
av vvi po22 n2, cst pn31 vmb vbi p-acp pn22 c-acp pn31 vbds p-acp np1; pns32 vhd pix p-acp pno31, vvg p-acp dt n1 pp-f po31 n1.
(9) sermon (DIV1)
373
Page 144
1718
Bank not any Duty for suffering: Choose the greatest of Suffering, before the least of Sinne.
Bank not any Duty for suffering: Choose the greatest of Suffering, before the least of Sin.
n1 xx d n1 p-acp vvg: vvb dt js pp-f vvg, p-acp dt ds pp-f n1.
(9) sermon (DIV1)
374
Page 144
1719
In a word, So walk as it becommeth the Gospel: And finally, I speak to you, as the Apostle spake to them, Phil. 2.16.
In a word, So walk as it becomes the Gospel: And finally, I speak to you, as the Apostle spoke to them, Philip 2.16.
p-acp dt n1, av vvb c-acp pn31 vvz dt n1: cc av-j, pns11 vvb p-acp pn22, c-acp dt n1 vvd p-acp pno32, np1 crd.
(9) sermon (DIV1)
375
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1720
Holding forth the word of life, that I may rejoyce in the day of Christ, that I have not runne in vain, nor laboured in vain. Holding forth the word of life, that I may rejoice in the day of christ, that I have not run in vain, nor laboured in vain.
vvg av dt n1 pp-f n1, cst pns11 vmb vvi p-acp dt n1 pp-f np1, cst pns11 vhb xx vvn p-acp j, ccx vvd p-acp j.
(9) sermon (DIV1)
375
Page 144
1721
The third use is for comfort, to all those that do conscientiously endeavour in all things to please God;
The third use is for Comfort, to all those that do conscientiously endeavour in all things to please God;
dt ord n1 vbz p-acp n1, p-acp d d cst vdb av-j vvi p-acp d n2 pc-acp vvi np1;
(9) sermon (DIV1)
376
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1722
the comfort lies in this, you may suffer; but whenever you suffer, the Father will not leave you alone;
the Comfort lies in this, you may suffer; but whenever you suffer, the Father will not leave you alone;
dt n1 vvz p-acp d, pn22 vmb vvi; cc-acp av pn22 vvb, dt n1 vmb xx vvi pn22 av-j;
(9) sermon (DIV1)
376
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1723
pleasing of God does not secure a man from suffering from men, sometimes it rather exposes a man to suffer from men:
pleasing of God does not secure a man from suffering from men, sometime it rather exposes a man to suffer from men:
vvg pp-f np1 vdz xx vvi dt n1 p-acp vvg p-acp n2, av pn31 av-c vvz dt n1 pc-acp vvi p-acp n2:
(9) sermon (DIV1)
376
Page 145
1724
But now, though it does not prevent suffering, yet it takes away the sting and venome of suffering;
But now, though it does not prevent suffering, yet it Takes away the sting and venom of suffering;
cc-acp av, cs pn31 vdz xx vvi vvg, av pn31 vvz av dt n1 cc n1 pp-f vvg;
(9) sermon (DIV1)
376
Page 145
1725
it makes it to be like Sampsons Lyon, when it was slain, he found nothing but honey in the belly of it.
it makes it to be like Sampsons Lyon, when it was slave, he found nothing but honey in the belly of it.
pn31 vvz pn31 pc-acp vbi j npg1 np1, c-crq pn31 vbds vvn, pns31 vvd pix cc-acp n1 p-acp dt n1 pp-f pn31.
(9) sermon (DIV1)
376
Page 145
1726
Oh! the presence of God in a time of affliction, is exceeding precious; it turns gall into honey, thornes into roses.
Oh! the presence of God in a time of affliction, is exceeding precious; it turns Gall into honey, thorns into roses.
uh dt n1 pp-f np1 p-acp dt n1 pp-f n1, vbz vvg j; pn31 vvz n1 p-acp n1, n2 p-acp n2.
(9) sermon (DIV1)
376
Page 145
1727
Bee not troubled in your thoughts, about what you may undergo; if God be with you, all will be well;
Bee not troubled in your thoughts, about what you may undergo; if God be with you, all will be well;
n1 xx vvn p-acp po22 n2, p-acp r-crq pn22 vmb vvi; cs np1 vbb p-acp pn22, d vmb vbi av;
(9) sermon (DIV1)
376
Page 145
1728
if God comes when the crosse cometh, the weight of it shall never hurt you:
if God comes when the cross comes, the weight of it shall never hurt you:
cs np1 vvz c-crq dt n1 vvz, dt n1 pp-f pn31 vmb av-x vvi pn22:
(9) sermon (DIV1)
376
Page 145
1729
what is a prison when God is there? My brethren, though estate leave you, relations leave you, all your comforts leave you;
what is a prison when God is there? My brothers, though estate leave you, relations leave you, all your comforts leave you;
q-crq vbz dt n1 c-crq np1 vbz a-acp? po11 n2, cs n1 vvb pn22, n2 vvb pn22, d po22 n2 vvb pn22;
(9) sermon (DIV1)
376
Page 145
1730
so long as God doth not leave you it will be well; therefore do not fear, be not dejected or discouraged.
so long as God does not leave you it will be well; Therefore do not Fear, be not dejected or discouraged.
av av-j c-acp np1 vdz xx vvi pn22 pn31 vmb vbi av; av vdb xx vvi, vbb xx vvn cc vvn.
(9) sermon (DIV1)
376
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1731
Isa. 43.1, 2. Fear not, O Jacob; why so? when thou passest through the water, I will be with thee. Isaiah 43.1, 2. fear not, Oh Jacob; why so? when thou passest through the water, I will be with thee.
np1 crd, crd vvb xx, uh np1; c-crq av? c-crq pns21 vv2 p-acp dt n1, pns11 vmb vbi p-acp pno21.
(9) sermon (DIV1)
376
Page 145
1732
We have more reason to be afraid of prosperity, with Gods absence, then of adversity, with Gods presence.
We have more reason to be afraid of Prosperity, with God's absence, then of adversity, with God's presence.
pns12 vhb dc n1 pc-acp vbi j pp-f n1, p-acp ng1 n1, av pp-f n1, p-acp ng1 n1.
(9) sermon (DIV1)
376
Page 145
1733
A good God will make every condition to be good; it is not a prison but a pallace, where God is:
A good God will make every condition to be good; it is not a prison but a palace, where God is:
dt j np1 vmb vvi d n1 pc-acp vbi j; pn31 vbz xx dt n1 p-acp dt n1, c-crq np1 vbz:
(9) sermon (DIV1)
376
Page 145
1734
they that do the things that please God, whatever condition they may be brought to, the Father will not leave them alone.
they that do the things that please God, whatever condition they may be brought to, the Father will not leave them alone.
pns32 cst vdb dt n2 cst vvb np1, r-crq n1 pns32 vmb vbi vvn p-acp, dt n1 vmb xx vvi pno32 av-j.
(9) sermon (DIV1)
376
Page 145
1735
Ministers may leave you, the meanes of Grace, and Ordinances, in a great measure may leave you, your creature en•oyments and comforts may leave you;
Ministers may leave you, the means of Grace, and Ordinances, in a great measure may leave you, your creature en•oyments and comforts may leave you;
np1 vmb vvi pn22, dt n2 pp-f n1, cc n2, p-acp dt j n1 vmb vvi pn22, po22 n1 n2 cc n2 vmb vvi pn22;
(9) sermon (DIV1)
376
Page 146
1736
but here is a God that will never leave you; oh! bless his holy name.
but Here is a God that will never leave you; o! bless his holy name.
cc-acp av vbz dt n1 cst vmb av-x vvi pn22; uh! vvb po31 j n1.
(9) sermon (DIV1)
376
Page 146
1737
•ourthly, is this pleasing of God a duty of so great importance, and benefit? Then be tender and charitable in judging of those that do differ from you and others, upon this account,
•ourthly, is this pleasing of God a duty of so great importance, and benefit? Then be tender and charitable in judging of those that do differ from you and Others, upon this account,
j, vbz d j-vvg pp-f np1 dt n1 pp-f av j n1, cc n1? av vbb j cc j p-acp vvg pp-f d cst vdb vvi p-acp pn22 cc ng2-jn, p-acp d n1,
(9) sermon (DIV1)
377
Page 146
1738
because they dare not displease God.
Because they Dare not displease God.
c-acp pns32 vvb xx vvi np1.
(9) sermon (DIV1)
377
Page 146
1739
I may in this caution, aime at my self, and others of my brethren in the work of our ministry;
I may in this caution, aim At my self, and Others of my brothers in the work of our Ministry;
pns11 vmb p-acp d n1, vvb p-acp po11 n1, cc n2-jn pp-f po11 n2 p-acp dt n1 pp-f po12 n1;
(9) sermon (DIV1)
377
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1740
but I am not here at present to take my last farewell; I hope I may have a little further opportunity of speaking to you;
but I am not Here At present to take my last farewell; I hope I may have a little further opportunity of speaking to you;
cc-acp pns11 vbm xx av p-acp j pc-acp vvi po11 ord n1; pns11 vvb pns11 vmb vhi dt av-j jc n1 pp-f vvg p-acp pn22;
(9) sermon (DIV1)
377
Page 146
1741
but if not, let me require this of you, to pass a charitable interpretation upon our laying down the exercise of our ministry;
but if not, let me require this of you, to pass a charitable Interpretation upon our laying down the exercise of our Ministry;
cc-acp cs xx, vvb pno11 vvi d pp-f pn22, pc-acp vvi dt j n1 p-acp po12 vvg a-acp dt n1 pp-f po12 n1;
(9) sermon (DIV1)
377
Page 146
1742
there is a greater judge then you, must judge us all at the great day; and to this judge, we can appeal before Angels and Men;
there is a greater judge then you, must judge us all At the great day; and to this judge, we can appeal before Angels and Men;
pc-acp vbz dt jc n1 cs pn22, vmb vvi pno12 d p-acp dt j n1; cc p-acp d n1, pns12 vmb vvi p-acp n2 cc n2;
(9) sermon (DIV1)
377
Page 146
1743
that it is not this thing, or that thing, that puts us upon this dissent but it is conscience towards God, and fear of offending him.
that it is not this thing, or that thing, that puts us upon this dissent but it is conscience towards God, and Fear of offending him.
cst pn31 vbz xx d n1, cc d n1, cst vvz pno12 p-acp d n1 p-acp pn31 vbz n1 p-acp np1, cc n1 pp-f vvg pno31.
(9) sermon (DIV1)
377
Page 146
1744
I censure none that differ from me, as though they displease God;
I censure none that differ from me, as though they displease God;
pns11 vvb pi cst vvb p-acp pno11, c-acp cs pns32 vvi np1;
(9) sermon (DIV1)
377
Page 146
1745
but yet, as to my self, should I do thus and thus, I should certainly violate the peace of my own conscience,
but yet, as to my self, should I do thus and thus, I should Certainly violate the peace of my own conscience,
cc-acp av, c-acp p-acp po11 n1, vmd pns11 vdi av cc av, pns11 vmd av-j vvi dt n1 pp-f po11 d n1,
(9) sermon (DIV1)
377
Page 146
1746
and offend God, which I must not do; no, not to secure my ministry; though that either is, or ought to be, dearer to me then my very life;
and offend God, which I must not do; no, not to secure my Ministry; though that either is, or ought to be, Dearer to me then my very life;
cc vvi np1, r-crq pns11 vmb xx vdi; uh-dx, xx pc-acp vvi po11 n1; cs cst d vbz, cc pi pc-acp vbi, jc-jn p-acp pno11 cs po11 j n1;
(9) sermon (DIV1)
377
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1747
and how dear it is, God only knoweth.
and how dear it is, God only Knoweth.
cc c-crq j-jn pn31 vbz, np1 av-j vvz.
(9) sermon (DIV1)
377
Page 146
1748
Do not add affliction to affliction, be not uncharitable in judging of us, as if through pride, faction, obstinacy,
Do not add affliction to affliction, be not uncharitable in judging of us, as if through pride, faction, obstinacy,
vdb xx vvi n1 p-acp n1, vbb xx j p-acp vvg pp-f pno12, c-acp cs p-acp n1, n1, n1,
(9) sermon (DIV1)
377
Page 146
1749
or devotednesse to a party, or which is worse then all, in opposition to authority, we do dissent;
or devotedness to a party, or which is Worse then all, in opposition to Authority, we do dissent;
cc n1 p-acp dt n1, cc r-crq vbz jc cs d, p-acp n1 p-acp n1, pns12 vdb vvi;
(9) sermon (DIV1)
377
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1750
the judge of all hearts knows it is not so.
the judge of all hearts knows it is not so.
dt n1 pp-f d n2 vvz pn31 vbz xx av.
(9) sermon (DIV1)
377
Page 146
1751
But it is merely from those apprehensions which after prayer, and the use of all meanes, do yet continue;
But it is merely from those apprehensions which After prayer, and the use of all means, do yet continue;
p-acp pn31 vbz av-j p-acp d n2 r-crq p-acp n1, cc dt n1 pp-f d n2, vdb av vvi;
(9) sermon (DIV1)
377
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1752
that doing thus and thus, we should displease God; therefore deal charitably with us in this day of our affliction.
that doing thus and thus, we should displease God; Therefore deal charitably with us in this day of our affliction.
cst vdg av cc av, pns12 vmd vvi np1; av vvb av-j p-acp pno12 p-acp d n1 pp-f po12 n1.
(9) sermon (DIV1)
377
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1753
If we be mistaken, I pray God to convince us:
If we be mistaken, I pray God to convince us:
cs pns12 vbb vvn, pns11 vvb np1 pc-acp vvi pno12:
(9) sermon (DIV1)
377
Page 147
1754
if others be mistaken, whether in a publick or private capacity, I pray God in mercy convince them;
if Others be mistaken, whither in a public or private capacity, I pray God in mercy convince them;
cs n2-jn vbb vvn, cs p-acp dt j cc j n1, pns11 vvb np1 p-acp n1 vvi pno32;
(9) sermon (DIV1)
377
Page 147
1755
but however things go, God will make good this truth to us;
but however things go, God will make good this truth to us;
cc-acp c-acp n2 vvb, np1 vmb vvi j d n1 p-acp pno12;
(9) sermon (DIV1)
377
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1756
in this work he will not leave us, and our Father will not leave us alone;
in this work he will not leave us, and our Father will not leave us alone;
p-acp d n1 pns31 vmb xx vvi pno12, cc po12 n1 vmb xx vvi pno12 av-j;
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1757
for it is the unfained desire of our soul, in all things to please God. FINIS.
for it is the unfeigned desire of our soul, in all things to please God. FINIS.
p-acp pn31 vbz dt j n1 pp-f po12 n1, p-acp d n2 pc-acp vvi np1. fw-la.
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1758
SERMON VIII. COLOSS. 2.6, 7. As yee have therefore received Christ Jesus the Lord, so walk in him,
SERMON VIII. COLOSS. 2.6, 7. As ye have Therefore received christ jesus the Lord, so walk in him,
n1 np1. n1. crd, crd p-acp pn22 vhb av vvn np1 np1 dt n1, av vvb p-acp pno31,
(10) sermon (DIV1)
377
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1759
Rooted and built in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving.
Rooted and built in him, and established in the faith, as you have been taught, abounding therein with thanksgiving.
vvn cc vvn p-acp pno31, cc vvd p-acp dt n1, c-acp pn22 vhb vbn vvn, vvg av p-acp n1.
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379
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1760
OMitting the division, and in part the opening of the words, the observation is this;
OMitting the division, and in part the opening of the words, the observation is this;
vvg dt n1, cc p-acp n1 dt n-vvg pp-f dt n2, dt n1 vbz d;
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380
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1761
That those that have received Christ Jesus the Lord, must accordingly be rooted, built up in him,
That those that have received christ jesus the Lord, must accordingly be rooted, built up in him,
cst d cst vhb vvn np1 np1 dt n1, vmb av-vvg vbi vvn, vvn a-acp p-acp pno31,
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1762
and stablished in the faith, and walk in him as they have been taught, and abound herein with thanksgiving,
and established in the faith, and walk in him as they have been taught, and abound herein with thanksgiving,
cc vvd p-acp dt n1, cc vvi p-acp pno31 c-acp pns32 vhb vbn vvn, cc vvi av p-acp n1,
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1763
This receiving of Christ signifies to believe in him.
This receiving of christ signifies to believe in him.
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It is not onely to receive his Doctrine or Benefits, but to receive his Person, to receive him as related to us,
It is not only to receive his Doctrine or Benefits, but to receive his Person, to receive him as related to us,
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for the uses and end for which hee came into the world, and for which hee offers himself to soules by the preaching of the Gospel.
for the uses and end for which he Come into the world, and for which he offers himself to Souls by the preaching of the Gospel.
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Sinners have lost and undone themselves; Christ comes to be the Physician of soules;Sinners have lost and undone themselves; christ comes to be the physician of Souls;
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hee will not save the unwilling and despisers of his grace; while they continue in their unwillingnesse. He will save them by the way of covenant; while he consents and tenders them his grace, hee will have them consent to the termes of his Covenant.
he will not save the unwilling and despisers of his grace; while they continue in their unwillingness. He will save them by the Way of Covenant; while he consents and tenders them his grace, he will have them consent to the terms of his Covenant.
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The consent of the heart exprest by our covenanting with him, is this receiving of Jesus Christ.
The consent of the heart expressed by our covenanting with him, is this receiving of jesus christ.
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He is willing to be our Physitian, and when wee take him to be so, wee receive him.
He is willing to be our physician, and when we take him to be so, we receive him.
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He is willing to save us from the guilt and power of sin, willing to be our Lord, Head, Intercessor with God, Justifier and all unto us;
He is willing to save us from the guilt and power of since, willing to be our Lord, Head, Intercessor with God, Justifier and all unto us;
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and if we consent to this, and take him as offered, this is receiving Ch•ist;
and if we consent to this, and take him as offered, this is receiving Ch•ist;
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with whom his benefits are also received, the remission of sins, in-dwelling, renewing, comforting spirit, title to •verlasting life, &c. In the receiving Christ all this is received.
with whom his benefits Are also received, the remission of Sins, indwelling, renewing, comforting Spirit, title to •verlasting life, etc. In the receiving christ all this is received.
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Receiving of Christ contains these two things; or these two things are essentially contain'd to make up the nature of saving Faith:
Receiving of christ contains these two things; or these two things Are essentially contained to make up the nature of Saving Faith:
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i. e. to believe the Doctrine of the Gospel concerning Jesus Christ to be true,i. e. to believe the Doctrine of the Gospel Concerning jesus christ to be true,
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and to consent that the goodnesse that is therein revealed and proposed shall be ours To believe what Christ is, and what he hath done so far to believe it,
and to consent that the Goodness that is therein revealed and proposed shall be ours To believe what christ is, and what he hath done so Far to believe it,
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as here we are resolv'd to venture our souls, (though there may be some weaknesse through our faith's imperfection) and believing this Gospel to be the certain word of God.
as Here we Are resolved to venture our Souls, (though there may be Some weakness through our Faith's imperfection) and believing this Gospel to be the certain word of God.
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Then next, to entertain the Christ that is offered in this Gospel to be ours, with all the benefits that accompany,
Then next, to entertain the christ that is offered in this Gospel to be ours, with all the benefits that accompany,
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and to all the blessed ends to which he is revealed:
and to all the blessed ends to which he is revealed:
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1779
Thus the water of life is freely tendered to all that are athirst, and there is no more required but come and drink
Thus the water of life is freely tendered to all that Are athirst, and there is no more required but come and drink
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1780
Then there is two things implyed, that are the immediate products of this saving Faith, and inseparable from it:
Then there is two things employed, that Are the immediate products of this Saving Faith, and inseparable from it:
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i. e. trusting on him as the Redeemer, and obeying him as a Lord. To rest upon him as a Redeemer, Rom. 15.12.i. e. trusting on him as the Redeemer, and obeying him as a Lord. To rest upon him as a Redeemer, Rom. 15.12.
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1782
And here, as far as the soul feels entertainment and encouragement by Christ, overcoming his doubts that Christ will reject him, &c. so far hee hath quietness of soul in Christ,
And Here, as Far as the soul feels entertainment and encouragement by christ, overcoming his doubts that christ will reject him, etc. so Far he hath quietness of soul in christ,
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and will trust h•s soul upon Christ.
and will trust h•s soul upon christ.
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And then, the obeying of him in order to our full recovery, (as a Patient must obey his Physitian) in using his remedies,
And then, the obeying of him in order to our full recovery, (as a Patient must obey his physician) in using his remedies,
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and meanes he prescribes for killing our sins, restoreing our soules to Gods love, and being with him to eternity.
and means he prescribes for killing our Sins, restoring our Souls to God's love, and being with him to eternity.
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The nature of Faith is to receive Christ; the sincerity of it lies in the suitablenesse of the act to the object;
The nature of Faith is to receive christ; the sincerity of it lies in the suitableness of the act to the Object;
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that we receive him as he is: Now in Christ there is something essential to this act;
that we receive him as he is: Now in christ there is something essential to this act;
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that he be a Saviour, and our Saviour, &c. and there is something makes unto the well-being,
that he be a Saviour, and our Saviour, etc. and there is something makes unto the well-being,
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and fuller attaining of the end:
and fuller attaining of the end:
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1790
The first are the objects of Faith it self, as 'tis of absolute necessity to salvation:
The First Are the objects of Faith it self, as it's of absolute necessity to salvation:
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1791
The second sort are, the objects of Faith, as it is strong, and makes to the well-being of a Christian.
The second sort Are, the objects of Faith, as it is strong, and makes to the well-being of a Christian.
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All that is essential to Christ, as a Saviour, and Redeemer, is to be believed by him, that will approve himself a true believer.
All that is essential to christ, as a Saviour, and Redeemer, is to be believed by him, that will approve himself a true believer.
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And thus to receive Christ as the eternal Son of God, made man, the Redeemer of the world, ruling us upon the right of Redemption, justifying us before God, bringing us to God, and interceding for us:
And thus to receive christ as the Eternal Son of God, made man, the Redeemer of the world, ruling us upon the right of Redemption, justifying us before God, bringing us to God, and interceding for us:
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And thus Christ must be received according to his Offices, and as those uses for which he is given to the soul, do import and imply.
And thus christ must be received according to his Offices, and as those uses for which he is given to the soul, do import and imply.
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For the application of this point.
For the application of this point.
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First, let us begin with those that our businesse at present doth not mainly lye on.
First, let us begin with those that our business At present does not mainly lie on.
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Must men walk in Christ as they have received him? What shall wee say to those that have not, will not receive him? stop us at the door, that we can't bring in the Doctrine of Christ; that will not receive the principles of Christ.
Must men walk in christ as they have received him? What shall we say to those that have not, will not receive him? stop us At the door, that we can't bring in the Doctrine of christ; that will not receive the principles of christ.
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How can we bring them, and build them up, that will not suffer the Foundation to be laid, the seed to be received? Hast thou not received Christ? Then thou hast refused Christ, been a despiser of the Gospel of Christ, which will prove thy great condemnation.
How can we bring them, and built them up, that will not suffer the Foundation to be laid, the seed to be received? Hast thou not received christ? Then thou hast refused christ, been a despiser of the Gospel of christ, which will prove thy great condemnation.
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1799
What is it for thee to hear the Name, and not to have the Spirit of Christ? Do not go upon conjectures: it's one thing to number thy self with those that are Christians, as to outward appearance, and another thing to open thy heart, and deliver up thy self to Christs Government,
What is it for thee to hear the Name, and not to have the Spirit of christ? Do not go upon Conjectures: it's one thing to number thy self with those that Are Christians, as to outward appearance, and Another thing to open thy heart, and deliver up thy self to Christ Government,
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and as a lost sinner, to receive him to those ends a Saviour must be received.
and as a lost sinner, to receive him to those ends a Saviour must be received.
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And remember, this was no small Work, God's sending Christ into the World;
And Remember, this was no small Work, God's sending christ into the World;
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no small thing to fetch thee from Hell and Satan, to wash guilty souls from all their sins,
no small thing to fetch thee from Hell and Satan, to wash guilty Souls from all their Sins,
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and to bring them to everlasting glory.
and to bring them to everlasting glory.
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1804
If these great things be rightly understood and believed by thee, if Christ be understood well as Christ, it must be done with a wakened, humbled, self-resigning heart, making the greatest matter in the World of these things:
If these great things be rightly understood and believed by thee, if christ be understood well as christ, it must be done with a wakened, humbled, self-resigning heart, making the greatest matter in the World of these things:
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Hath thy soul been seriously taken up about thy own recovery? And hast thou received Christ as a man that was ready to be damned? as one that had a load on his soul heavier than all the Mountains of Earth, to ease and deliver him? As one that was under the frowns of God, in an estate of enmity, receives reconciliation? Hast thou received Christ,
Hath thy soul been seriously taken up about thy own recovery? And hast thou received christ as a man that was ready to be damned? as one that had a load on his soul Heavier than all the Mountains of Earth, to ease and deliver him? As one that was under the frowns of God, in an estate of enmity, receives reconciliation? Hast thou received christ,
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as if thou hadst received Heaven in him? Believe it, these are great transactions, and will affect thy heart;
as if thou Hadst received Heaven in him? Believe it, these Are great transactions, and will affect thy heart;
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and it is not a sleepy or jesting matter thus to receive Christ. Consider what it is to receive Christ.
and it is not a sleepy or jesting matter thus to receive christ. Consider what it is to receive christ.
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1. Tf you have received Christ, you have received the great Reconciler, that binds up the broken-hearted, quiets those that tremble under the threatnings of God,
1. Tf you have received christ, you have received the great Reconciler, that binds up the brokenhearted, quiets those that tremble under the threatenings of God,
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for fear he should forsake, and cast them off for ever.
for Fear he should forsake, and cast them off for ever.
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2. If thou hast received Christ, thou hast received a perfect enmity to all sin, that will never let thee rest in sin but be perswading thee from it,
2. If thou hast received christ, thou hast received a perfect enmity to all since, that will never let thee rest in since but be persuading thee from it,
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and conflicting in thee against sin in thy soul:
and conflicting in thee against since in thy soul:
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If thou hast received Christ, thou hast not received a friend for sin, that will plead for,
If thou hast received christ, thou hast not received a friend for since, that will plead for,
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or give thee leave to commit sin: but one, that though he bear with thee in thy weaknesse, yet abominates thy sin.
or give thee leave to commit since: but one, that though he bear with thee in thy weakness, yet abominates thy since.
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If thou hast received a Lord and Master to rule, to be consented and subjected to him,
If thou hast received a Lord and Master to Rule, to be consented and subjected to him,
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1815
and to be ruled by none but in subordination to him, who will break those in pieces that refuse his Government.
and to be ruled by none but in subordination to him, who will break those in Pieces that refuse his Government.
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Obedience, and not verbal Profession, is the thing he requires. obedience, and not verbal Profession, is the thing he requires.
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Hast thou entertained Christ to be the Master of thy words, thoughts and deeds, whose Government thou livest under, more than under any in the world? 3dly.
Hast thou entertained christ to be the Master of thy words, thoughts and Deeds, whose Government thou Livest under, more than under any in the world? 3dly.
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If you have received Christ, you have then received the beginning of felicity and full contentment to your soules;
If you have received christ, you have then received the beginning of felicity and full contentment to your Souls;
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having found none in your sins, you have it discovered to you where it is: therefore with gladnesse you go on:
having found none in your Sins, you have it discovered to you where it is: Therefore with gladness you go on:
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and so far as you have hopes of attaining it, so far you have great contentment, &c. 4thly, In a word, if you have received Christ, you have fallen out with sin;
and so Far as you have hope's of attaining it, so Far you have great contentment, etc. 4thly, In a word, if you have received christ, you have fallen out with since;
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subjected pleasures, profits and honors to him;
subjected pleasures, profits and honours to him;
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and you have received his Spirit, and this Spirit hath made you new, and maintains a War within you against the flesh, &c.
and you have received his Spirit, and this Spirit hath made you new, and maintains a War within you against the Flesh, etc.
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If this be not thy case, Oh that thou knewest what a case thou art in! For then
If this be not thy case, O that thou Knewest what a case thou art in! For then
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1. What the better art thou for all his blood shed as yet, if thou wert this day to dye? What would Christs blood do to the cleansing and saving of thy soul?
1. What the better art thou for all his blood shed as yet, if thou Wertenberg this day to die? What would Christ blood do to the cleansing and Saving of thy soul?
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2. How canst thou look thy sins in the face, and think on what thou hast done and art? How canst thou look inward into thy defiled heart,
2. How Canst thou look thy Sins in the face, and think on what thou hast done and art? How Canst thou look inward into thy defiled heart,
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and not tremble, when thou hast no more shelter from the wrath of God?
and not tremble, when thou hast no more shelter from the wrath of God?
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3dly, How canst thou look God in the face, who is a hater of sin? How canst thou read his Attributes, think on his Threatnings, &c.
3dly, How Canst thou look God in the face, who is a hater of since? How Canst thou read his Attributes, think on his Threatenings, etc.
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1828
4. How canst thou think to have any duty accepted, any prayer heard, or rewarded? &c.
4. How Canst thou think to have any duty accepted, any prayer herd, or rewarded? etc.
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5. How canst thou think on the day of Judgement, on the time when thou must receive thy final sentence,
5. How Canst thou think on the day of Judgement, on the time when thou must receive thy final sentence,
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if thou hast not received Christ? Oh what a thing is a Christless heart! &c.
if thou hast not received christ? O what a thing is a Christless heart! etc.
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Q. What shall I do that I may receive Christ? Q. What shall I do that I may receive christ?
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A. 1. Till Christ be thine, and hath brought peace from Heaven to thy soul, let no peace be there to keep him out:A. 1. Till christ be thine, and hath brought peace from Heaven to thy soul, let no peace be there to keep him out:
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I do not say overwhelm thy self with sorrow;
I do not say overwhelm thy self with sorrow;
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but let sorrow dwell there, and let holy cares and solicitousness about thy spiritual state be there till Christ come and quiet, and reconcile thee to God.
but let sorrow dwell there, and let holy Cares and solicitousness about thy spiritual state be there till christ come and quiet, and reconcile thee to God.
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1835
2. Read and believe the Gospel, see there what Christ is, and thy necessity of him:
2. Read and believe the Gospel, see there what christ is, and thy necessity of him:
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1836
Believing will open the door to entertaining him; assent will procure thy consent. 3. Keep up no Idol in thy heart against him:Believing will open the door to entertaining him; assent will procure thy consent. 3. Keep up no Idol in thy heart against him:
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1837
Turn out that that keeps out Christ.
Turn out that that keeps out christ.
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How dear soever it seems now, at last thou wilt see it more necessary to detect, than keep it.
How dear soever it seems now, At last thou wilt see it more necessary to detect, than keep it.
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1839
I come now to exhort all poor weak Christians, that they would make after confirmation, and grow to a greater measure in Grace, as they have received Christ.
I come now to exhort all poor weak Christians, that they would make After confirmation, and grow to a greater measure in Grace, as they have received christ.
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It is not enough to be conceited that you have been converted;
It is not enough to be conceited that you have been converted;
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1841
and it will not be enough to the assurance of your conversion, or safety of your souls, that you think you are converted and sit down there:
and it will not be enough to the assurance of your conversion, or safety of your Souls, that you think you Are converted and fit down there:
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He that is content with the opinion he hath Grace, therefore desires to have no more,
He that is content with the opinion he hath Grace, Therefore Desires to have no more,
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1843
because the promise of salvation is made to the Truth of Grace, it's a sign he never had Grace;
Because the promise of salvation is made to the Truth of Grace, it's a Signen he never had Grace;
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1844
strength in Grace, is your own felicity, 'tis part of your happiness:strength in Grace, is your own felicity, it's part of your happiness:
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Your eternal happiness will partly consist in your personal perfection; and without personal perfection, all heavenly glory will not be a perfect felicity.
Your Eternal happiness will partly consist in your personal perfection; and without personal perfection, all heavenly glory will not be a perfect felicity.
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1846
If you have fixed your Anchor in God's Promises, this engages you to look up, make after, and proceed, &c. Take these Motives.
If you have fixed your Anchor in God's Promises, this engages you to look up, make After, and proceed, etc. Take these Motives.
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1847
1. Consider, there is the same reason to move thee to grow and proceed, as there was to move thee to thy first beleeving.
1. Consider, there is the same reason to move thee to grow and proceed, as there was to move thee to thy First believing.
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1848
Why did you become Christians, but because of the necessity of the riches and excellencies of Christ,
Why did you become Christians, but Because of the necessity of the riches and excellencies of christ,
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1849
and that there was better things in Christ, than in the World? And are they not so still? Is the case changed? If Christianity was reasonable then, it is reasonable now;
and that there was better things in christ, than in the World? And Are they not so still? Is the case changed? If Christianity was reasonable then, it is reasonable now;
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1850
if it was necessary to begin, it is necessary to hold on; and proceed in your Race, till you have obtained the Crown.
if it was necessary to begin, it is necessary to hold on; and proceed in your Raze, till you have obtained the Crown.
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1851
2. Your receiving Christ essentially, contains in it an obligation to proceed and go further, actually to trust and obey him, whom you have taken for your Lord and Saviour from the very offices and relations of Christ received.
2. Your receiving christ essentially, contains in it an obligation to proceed and go further, actually to trust and obey him, whom you have taken for your Lord and Saviour from the very Offices and relations of christ received.
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1852
If I be a Father, where is my fear? If I bee a Master where is my Honour? If I be a Saviour, where is your Confidence in me, submission, to my saving-work, Obedience to my healing-Precepts? If I be your Lord and Master,
If I be a Father, where is my Fear? If I be a Master where is my Honour? If I be a Saviour, where is your Confidence in me, submission, to my saving-work, obedience to my healing-Precepts? If I be your Lord and Master,
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1853
why do not you learn of me as your Master, &c.
why do not you Learn of me as your Master, etc.
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1854
Your first Covenant engages you to proceed in fulfilling the things promised in your Covenant, &c, Better not to have promised to be his people,
Your First Covenant engages you to proceed in fulfilling the things promised in your Covenant, etc., Better not to have promised to be his people,
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1855
than to promise and break this promise.
than to promise and break this promise.
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1856
The very Mercies also you received from him, pardoning yotir former sin, entertainment in his Church,
The very mercies also you received from him, pardoning yotir former since, entertainment in his Church,
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1857
and all the blessing there found, are as so many obligations to proceed.
and all the blessing there found, Are as so many obligations to proceed.
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1858
3. Ever since we came home to Christ, we have had an addition of Reasons, besides the first Reason we had to believe:
3. Ever since we Come home to christ, we have had an addition of Reasons, beside the First Reason we had to believe:
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1859
Every day brings in new, &c. Certainly if a little were desirable, more were more desirable:
Every day brings in new, etc. Certainly if a little were desirable, more were more desirable:
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1860
If the people that stood afar off, and never tried what Christ and Grace is, were bid to come in, those that have tryed and tasted, are bound to proceed much more:
If the people that stood afar off, and never tried what christ and Grace is, were bid to come in, those that have tried and tasted, Are bound to proceed much more:
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1861
You have the Spirit of God, experiences of his love, tasted the bitterness of sin, have had some trial of the truth of such things of which we speak,
You have the Spirit of God, experiences of his love, tasted the bitterness of since, have had Some trial of the truth of such things of which we speak,
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1862
when others have eyes, and see not, &c. and will you turn back that have tasted? &c.
when Others have eyes, and see not, etc. and will you turn back that have tasted? etc.
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1863
4. Consider how much hath been lost upon many a soul for want of care to take rooting,
4. Consider how much hath been lost upon many a soul for want of care to take rooting,
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1864
and to proceed? How much labour of the Ministry, mercies of God, pains and care of their own? I speak of those that have seemed sincere, not indeed so;
and to proceed? How much labour of the Ministry, Mercies of God, pains and care of their own? I speak of those that have seemed sincere, not indeed so;
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1865
that have many times comforted the hearts of their Ministers and Friends, and have had some kind of comfort to themselves in that taste they have had of the good word of God.
that have many times comforted the hearts of their Ministers and Friends, and have had Some kind of Comfort to themselves in that taste they have had of the good word of God.
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1866
How many times hath the Preacher been gladded to see such a one come to him, seemingly with a broken heart, seeming to set themselves in the way of life? yet the flesh prevailed for want of confirmation.
How many times hath the Preacher been gladded to see such a one come to him, seemingly with a broken heart, seeming to Set themselves in the Way of life? yet the Flesh prevailed for want of confirmation.
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1867
How many yeares have some spent in duty, in hearing, prayer, gracious society, profession of Religion? yet afterwards the world hath drown'd all.
How many Years have Some spent in duty, in hearing, prayer, gracious society, profession of Religion? yet afterwards the world hath drowned all.
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1868
What cause have you to see you lose not the thing you have wrought?
What cause have you to see you loose not the thing you have wrought?
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1869
5. Consider how much of the works of your own salvation when you are converted, is yet undone.
5. Consider how much of the works of your own salvation when you Are converted, is yet undone.
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1870
Though you are sure your conversion is true, how many temptations to resist, enemies to conquer, duties to perform,
Though you Are sure your conversion is true, how many temptations to resist, enemies to conquer, duties to perform,
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1871
and Heaven to be taken upon all those terms, as is the tenour of your Christianity!
and Heaven to be taken upon all those terms, as is the tenor of your Christianity!
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1872
therefore you had need to stand fast, and having done all, to stand; you had need not onely to believe, but to wait and be patient in believing,
Therefore you had need to stand fast, and having done all, to stand; you had need not only to believe, but to wait and be patient in believing,
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1873
and to proceed in the way you have chosen.
and to proceed in the Way you have chosen.
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1874
6. The want of strength and building up, makes the lives of many full of lamentable languishing weaknesses, scandals unto others, pain, calamity and trouble to themselves.
6. The want of strength and building up, makes the lives of many full of lamentable languishing Weaknesses, scandals unto Others, pain, calamity and trouble to themselves.
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1875
How long in healing? And how much smart and pain, while the fruit of their own folly is cured? How little,
How long in healing? And how much smart and pain, while the fruit of their own folly is cured? How little,
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1876
and how frequently do temptations prevail? And hence as in a wilderness, they are going one step forward, another backward, no evident keeping in God,
and how frequently do temptations prevail? And hence as in a Wilderness, they Are going one step forward, Another backward, no evident keeping in God,
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1877
and all through the fruit of their own languishing weakness;
and all through the fruit of their own languishing weakness;
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1878
the fruits of the sins of Professors have been such, that it should make you do all you can possible to escape the troubles at home, and reproaches abroad.
the fruits of the Sins of Professors have been such, that it should make you do all you can possible to escape the Troubles At home, and Reproaches abroad.
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1879
7. A life of spiritual weaknesse is usually a burden unto him that hath it, it doth not onely occasion his falling into sinne,
7. A life of spiritual weakness is usually a burden unto him that hath it, it does not only occasion his falling into sin,
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1880
and so renewes the wounds of his soul, but is a constant burden to him;
and so renews the wounds of his soul, but is a constant burden to him;
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1881
not that any measure of Grace is troublesome, but that which consists with so great a measure of remaining corruption, this is the burden:
not that any measure of Grace is troublesome, but that which consists with so great a measure of remaining corruption, this is the burden:
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1882
sickness is burdensome though there be life. Me thinks you should not then be reconciled to your fears:
sickness is burdensome though there be life. Me thinks you should not then be reconciled to your fears:
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1883
you should methinks see so great difference between the sick and well, that for your own peace sake you should seek after confirmation:
you should methinks see so great difference between the sick and well, that for your own peace sake you should seek After confirmation:
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1884
Every duty they do is their pain, which is anothers pleasure: prayer, &c. their burden: sometimes tired, wearied, dull, &c. presently overwhelmed with temptation:
Every duty they do is their pain, which is another's pleasure: prayer, etc. their burden: sometime tired, wearied, dull, etc. presently overwhelmed with temptation:
d n1 pns32 vdb vbz po32 n1, r-crq vbz j-jn n1: n1, av po32 n1: av vvn, vvn, j, av av-j vvn p-acp n1:
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1885
every duty is a grievance to them, through the weakness of their grace and their corruption.
every duty is a grievance to them, through the weakness of their grace and their corruption.
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1886
8. Christians that are weak and not confirmed, lose abundance of the fruit of Gods Ordinances that are improved by others:
8. Christians that Are weak and not confirmed, loose abundance of the fruit of God's Ordinances that Are improved by Others:
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1887
how many a truth that tasts exceeding sweet to others, hath no great relish to them, nor growth by it!
how many a truth that tastes exceeding sweet to Others, hath no great relish to them, nor growth by it!
c-crq d dt n1 cst vvz j-vvg j p-acp n2-jn, vhz dx j n1 p-acp pno32, ccx n1 p-acp pn31!
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1888
A healthful man hath more relish in ordinary fare then a sick person in varieties: the full stomack loaths the Honey-comb.
A healthful man hath more relish in ordinary fare then a sick person in varieties: the full stomach Loathes the Honeycomb.
dt j n1 vhz dc n1 p-acp j n1 av dt j n1 p-acp n2: dt j n1 vvz dt n1.
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1889
9. The weak and unconfirmed Christian is unprofitable, comparatively unto others;
9. The weak and unconfirmed Christian is unprofitable, comparatively unto Others;
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1890
not that the Church would wish the weakest member out, but comparatively, unconfirmed Christians are very unprofitable unto others,
not that the Church would wish the Weakest member out, but comparatively, unconfirmed Christians Are very unprofitable unto Others,
xx cst dt n1 vmd vvi dt js n1 av, cc-acp av-j, j np1 vbr av j p-acp n2-jn,
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1891
like little children in the family, that must be looked to, make work for a great many more about them.
like little children in the family, that must be looked to, make work for a great many more about them.
av-j j n2 p-acp dt n1, cst vmb vbi vvn p-acp, vvb n1 p-acp dt j d dc p-acp pno32.
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1892
What doth a sick person? but the work of others is to feed, support and be a help to him.
What does a sick person? but the work of Others is to feed, support and be a help to him.
q-crq vdz dt j n1? p-acp dt n1 pp-f n2-jn vbz pc-acp vvi, vvb cc vbb dt n1 p-acp pno31.
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1893
The Church of God hath need of strong Christians that can pray in faith, fervencie for others,
The Church of God hath need of strong Christians that can pray in faith, fervency for Others,
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1894
and you can scarcely pray for your selves.
and you can scarcely pray for your selves.
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1895
Consider when the Church needs a great deal of help, will you sit down with low attainments and little things,
Consider when the Church needs a great deal of help, will you fit down with low attainments and little things,
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1896
when so many hundreds about you need so great assistance? 10. Weak persons are many times the troublers and very dangers of the Church;
when so many hundreds about you need so great assistance? 10. Weak Persons Are many times the troublers and very dangers of the Church;
c-crq av d crd p-acp pn22 vvb av j n1? crd j n2 vbr d n2 dt n2 cc j n2 pp-f dt n1;
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1897
many calamities have been occasioned by them. The sins of Professors have occasioned the displeasure of God on the Church:
many calamities have been occasioned by them. The Sins of Professors have occasioned the displeasure of God on the Church:
d n2 vhb vbn vvn p-acp pno32. dt n2 pp-f n2 vhb vvn dt n1 pp-f np1 p-acp dt n1:
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1898
their Errors hindred truth and made divisions.
their Errors hindered truth and made divisions.
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1899
When Christians have not so much strength as to know truth from error, that hearkens to every one that speaks with likeness:
When Christians have not so much strength as to know truth from error, that hearkens to every one that speaks with likeness:
c-crq np1 vhb xx av av-d n1 c-acp pc-acp vvi n1 p-acp n1, cst vvz p-acp d pi cst vvz p-acp n1:
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Page 162
1900
What have these Christians done in the Church? What mercies have been driven away so far, that I think the Church of God,
What have these Christians done in the Church? What Mercies have been driven away so Far, that I think the Church of God,
q-crq vhb d njpg2 vdn p-acp dt n1? q-crq n2 vhb vbn vvn av av av-j, cst pns11 vvb dt n1 pp-f np1,
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1901
since the Apostles days till now, hath suffered more by the sins of Professors, then the malice of their enemies.
since the Apostles days till now, hath suffered more by the Sins of Professors, then the malice of their enemies.
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1902
And how canst thou expect God will save thy soul, when thou hast set the Church on fire,
And how Canst thou expect God will save thy soul, when thou hast Set the Church on fire,
cc q-crq vm2 pns21 vvi np1 vmb vvi po21 n1, c-crq pns21 vh2 vvn dt n1 p-acp n1,
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1903
and been so great hinderance to others, that many should perish occasionally by thy example? &c. The greatest sufferings of the Church have come from the miscarriages of the Church.
and been so great hindrance to Others, that many should perish occasionally by thy Exampl? etc. The greatest sufferings of the Church have come from the miscarriages of the Church.
cc vbi av j n1 p-acp n2-jn, cst d vmd vvi av-j p-acp po21 n1? av dt js n2 pp-f dt n1 vhb vvn p-acp dt n2 pp-f dt n1.
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1904
11. Such have been the great dishonourers of Christ; and the graces of ancient Christians, the glory of their profession:
11. Such have been the great dishonourers of christ; and the graces of ancient Christians, the glory of their profession:
crd d vhb vbn dt j n2 pp-f np1; cc dt n2 pp-f j np1, dt n1 pp-f po32 n1:
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1905
their charity, self-denial, heavenly-mindedness, patience, &c. preached the Gospel to the world more effectually then ever their words could do.
their charity, self-denial, Heavenly-mindedness, patience, etc. preached the Gospel to the world more effectually then ever their words could do.
po32 n1, n1, j, n1, av vvd dt n1 p-acp dt n1 av-dc av-j cs av po32 n2 vmd vdi.
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Page 162
1906
God expects your lives should be a considerable means for the conversion of wicked men:
God expects your lives should be a considerable means for the conversion of wicked men:
np1 vvz po22 n2 vmd vbi dt j n2 p-acp dt n1 pp-f j n2:
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1907
the same God that hath commanded Ministers to teach others by their doctrine, hath commanded you should live for the conversion of the world;
the same God that hath commanded Ministers to teach Others by their Doctrine, hath commanded you should live for the conversion of the world;
dt d np1 cst vhz vvn n2 pc-acp vvi n2-jn p-acp po32 n1, vhz vvn pn22 vmd vvi p-acp dt n1 pp-f dt n1;
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1908
that your zeal, humility, patience, charity, self-denial, should win souls to God.
that your zeal, humility, patience, charity, self-denial, should win Souls to God.
cst po22 n1, n1, n1, n1, n1, vmd vvi n2 p-acp np1.
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1909
And if it be a sin to give over preaching when we may, surely so to give over living, &c. If woe unto me if I preach not the Gospel, then wo unto you if by your lives you preach not the Gospel.
And if it be a since to give over preaching when we may, surely so to give over living, etc. If woe unto me if I preach not the Gospel, then woe unto you if by your lives you preach not the Gospel.
cc cs pn31 vbb dt n1 pc-acp vvi p-acp vvg c-crq pns12 vmb, av-j av pc-acp vvi p-acp vvg, av cs n1 p-acp pno11 cs pns11 vvb xx dt n1, av n1 p-acp pn22 cs p-acp po22 n2 pn22 vvb xx dt n1.
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1910
How many sinners have you about you, and how do you wrong and rob the ungodly of that Ordinance God hath appointed for their conversion and salvation? You are the persons that take the bread out of their mouths, the means that should save them out of their hands,
How many Sinners have you about you, and how do you wrong and rob the ungodly of that Ordinance God hath appointed for their conversion and salvation? You Are the Persons that take the bred out of their mouths, the means that should save them out of their hands,
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1911
while you deny them one of the commanded means of salvation, i. e. the eminent example of your lives:
while you deny them one of the commanded means of salvation, i. e. the eminent Exampl of your lives:
cs pn22 vvb pno32 crd pp-f dt j-vvn n2 pp-f n1, sy. sy. dt j n1 pp-f po22 n2:
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Page 163
1912
And if it be so great a sin to stop Preachers mouths, how great a sin to neglect this Ordinance? Nay, are you not a dishonour to the Church? Is it not because of Professors ill lives, that the prophane deride Religion,
And if it be so great a since to stop Preachers mouths, how great a since to neglect this Ordinance? Nay, Are you not a dishonour to the Church? Is it not Because of Professors ill lives, that the profane deride Religion,
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1913
while they see not that glory in it that should over-power an unbeleeving and denying soul,
while they see not that glory in it that should overpower an unbelieving and denying soul,
cs pns32 vvb xx d n1 p-acp pn31 cst vmd vvi dt vvg cc vvg n1,
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1914
and should indeed effectually manifest its excellency? Are these the Professors, that are proud, stubborn, passionate, censorious, self-conceited, contemptuous,
and should indeed effectually manifest its excellency? are these the Professors, that Are proud, stubborn, passionate, censorious, self-conceited, contemptuous,
cc vmd av av-j vvi po31 n1? vbr d dt n2, cst vbr j, j, j, j, j, j,
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Page 163
1915
and envious as any others? I know the world is apt enough to slander, and the Servants of God bear a world of unjust reproaches:
and envious as any Others? I know the world is apt enough to slander, and the Servants of God bear a world of unjust Reproaches:
cc j c-acp d n2-jn? pns11 vvb dt n1 vbz j av-d pc-acp vvi, cc dt n2 pp-f np1 vvi dt n1 pp-f j n2:
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1916
but oh that there were not this occasion, &c.
but o that there were not this occasion, etc.
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1917
12. Those that are not confirmed and established in grace, the Devil, when he hath prevailed by a temptation on themselves, can easily make them his Instruments to draw and tempt others from their duty, to discourage them in their Religion,
12. Those that Are not confirmed and established in grace, the devil, when he hath prevailed by a temptation on themselves, can Easily make them his Instruments to draw and tempt Others from their duty, to discourage them in their Religion,
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1918
and to do that mischief in the world he hath done, by temptation on their own soul.
and to do that mischief in the world he hath done, by temptation on their own soul.
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1919
'Tis ordinary for Satan to make use of lapsed, distempered Christians to be the instruments of his temptations to those that are better, &c. An honest Christian will not so easily hearken to a drunkard, swearer,
It's ordinary for Satan to make use of lapsed, distempered Christians to be the Instruments of his temptations to those that Are better, etc. an honest Christian will not so Easily harken to a drunkard, swearer,
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Page 164
1920
as to a prof•ssor he had good thoughts off, Gal. 2.13. 13. For want of strength and establishment in grace, poor weak Christians are a very great encouragement to the carnal hopes of wicked men.
as to a prof•ssor he had good thoughts off, Gal. 2.13. 13. For want of strength and establishment in grace, poor weak Christians Are a very great encouragement to the carnal hope's of wicked men.
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1921
I think scarce any thing in the world hinders our preaching more then this;
I think scarce any thing in the world hinders our preaching more then this;
pns11 vvb av-j d n1 p-acp dt n1 vvz po12 vvg av-dc cs d;
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1922
when the wicked see those that make the greatest profession no better then themselves, and in some things worse, this hardens him against all the convictions that can be brought against him:
when the wicked see those that make the greatest profession no better then themselves, and in Some things Worse, this hardens him against all the convictions that can be brought against him:
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Page 164
1923
tell him he cannot be saved without conversion, he looks upon professors, sees them contentious, worldly, peevish, passionate, &c. sees some sin or other, this makes him think he is as well as they:
tell him he cannot be saved without conversion, he looks upon professors, sees them contentious, worldly, peevish, passionate, etc. sees Some since or other, this makes him think he is as well as they:
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1924
must there be so much ado to bring men to this state? Is this the difference? &c. 14. Methinks it should be some trouble to an honest heart, that yet we must be so like to the children of the wicked one:
must there be so much ado to bring men to this state? Is this the difference? etc. 14. Methinks it should be Some trouble to an honest heart, that yet we must be so like to the children of the wicked one:
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1925
and the weakest christians, are the likest to the wicked:
and the Weakest Christians, Are the likest to the wicked:
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1926
I do not mean weakness in gifts, or knowledge, &c. but a weakness in practical saving knowledge, love of God, self-denial, mortification, heavenly-mindedness, &c. they that are in these the weakest Christians, are the next and likest to the wicked:
I do not mean weakness in Gifts, or knowledge, etc. but a weakness in practical Saving knowledge, love of God, self-denial, mortification, Heavenly-mindedness, etc. they that Are in these the Weakest Christians, Are the next and likest to the wicked:
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1927
And doth not this grieve thee, that though thou art not a child of the Devil, thou art so like one? We should not be conformed to the world,
And does not this grieve thee, that though thou art not a child of the devil, thou art so like one? We should not be conformed to the world,
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1928
nor like to them in any thing, no not in outward vanities:
nor like to them in any thing, no not in outward vanities:
ccx vvi p-acp pno32 p-acp d n1, uh-dx xx p-acp j n2:
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1929
but to imitate the fashi•n o• the world, as to inward corruptions, to go •n their garb when a palpable vanity, to have so much of their pride, peevishness, malice, worldliness, oh look upon thy heart with humiliation.
but to imitate the fashi•n o• the world, as to inward corruptions, to go •n their garb when a palpable vanity, to have so much of their pride, peevishness, malice, worldliness, o look upon thy heart with humiliation.
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1930
15. Consider what a dangerous and lamentable standing those have that be not established, &c. you stand,
15. Consider what a dangerous and lamentable standing those have that be not established, etc. you stand,
crd np1 r-crq dt j cc j vvg d vhb d vbb xx vvn, av pn22 vvb,
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1931
but it is as un-rooted plants or trees that stand shaking in the wind: beholders are alwayes looking when they fall:
but it is as unrooted plants or trees that stand shaking in the wind: beholders Are always looking when they fallen:
cc-acp pn31 vbz a-acp j n2 cc n2 cst vvb vvg p-acp dt n1: n2 vbr av vvg c-crq pns32 vvb:
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1932
you stand, but it is as a sick man, wavering, reeling, like Lots wife, looking back,
you stand, but it is as a sick man, wavering, reeling, like Lots wife, looking back,
pn22 vvb, cc-acp pn31 vbz p-acp dt j n1, vvg, j-vvg, av-j npg1 n1, vvg av,
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Page 165
1933
and alwayes upon every occasion ready to repent: You have been Believers; little things perplex and trouble you;
and always upon every occasion ready to Repent: You have been Believers; little things perplex and trouble you;
cc av p-acp d n1 j pc-acp vvi: pn22 vhb vbn n2; j n2 vvi cc vvi pn22;
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1934
little tribulations and afflictions discompose and disturb you;
little tribulations and afflictions discompose and disturb you;
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1935
little temptations make you question the Scripture, the Providence of God, his love and care of his people,
little temptations make you question the Scripture, the Providence of God, his love and care of his people,
j n2 vvb pn22 vvb dt n1, dt n1 pp-f np1, po31 n1 cc n1 pp-f po31 n1,
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1936
and the great foundations of Religion:
and the great foundations of Religion:
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1937
Foundations seem to shake, because you are shaking and tottering, &c. And what is like to become of such a soul? If thou stand shaking under small temptations,
Foundations seem to shake, Because you Are shaking and tottering, etc. And what is like to become of such a soul? If thou stand shaking under small temptations,
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1938
for want of confirmation, what wilt thou do when a Papist, or Quaker, &c. shall so speak concerning Religion, which thou art not able to answer? and so the surest foundation seems nothing when thou hast so weak hold:
for want of confirmation, what wilt thou do when a Papist, or Quaker, etc. shall so speak Concerning Religion, which thou art not able to answer? and so the Surest Foundation seems nothing when thou hast so weak hold:
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1939
our greatest afflictions, next to the misery of the ungodly, is to think of our weak ones, what will become of them:
our greatest afflictions, next to the misery of the ungodly, is to think of our weak ones, what will become of them:
po12 js n2, ord p-acp dt n1 pp-f dt j, vbz pc-acp vvi pp-f po12 j pi2, q-crq vmb vvi pp-f pno32:
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1940
and verily we do expect a considerable part of our congregation should be carried away:
and verily we do expect a considerable part of our congregation should be carried away:
cc av-j pns12 vdb vvi dt j n1 pp-f po12 n1 vmd vbi vvn av:
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1941
those that are Christians and know not why, yet have not humility enough to make use of others,
those that Are Christians and know not why, yet have not humility enough to make use of Others,
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Page 165
1942
and to keep close to those that should assist them.
and to keep close to those that should assist them.
cc pc-acp vvi av-j p-acp d cst vmd vvi pno32.
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1943
Remember when you see such times, when seducers are able to say the worst, shall make the strongest assaults on the weak ones,
remember when you see such times, when seducers Are able to say the worst, shall make the Strongest assaults on the weak ones,
np1 c-crq pn22 vvb d n2, c-crq n2 vbr j pc-acp vvi dt js, vmb vvi dt js n2 p-acp dt j pi2,
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Page 165
1944
how many will be like to fall? Again sickness, death, dying times will come, when you shall find a little grace will not easily do your work;
how many will be like to fallen? Again sickness, death, dying times will come, when you shall find a little grace will not Easily do your work;
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and though you perish not, yet you may faint, and to your sorrow finde the want of confirmation.
and though you perish not, yet you may faint, and to your sorrow find the want of confirmation.
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Page 166
1946
You cannot but know how the strongest are put to it in trying houres, or at death.
You cannot but know how the Strongest Are put to it in trying hours, or At death.
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Page 166
1947
Will slack and unsetled hopes of another life, such distempered hearts fight and encounter with such tryals? Never think of dying comfortably,
Will slack and unsettled hope's of Another life, such distempered hearts fight and encounter with such trials? Never think of dying comfortably,
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Page 166
1948
if you follow not after confirming grace.
if you follow not After confirming grace.
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Page 166
1949
16. It should humble you the more, that you have been so long, so many years in the School of Christ,
16. It should humble you the more, that you have been so long, so many Years in the School of christ,
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1950
and love God, &c. no better:
and love God, etc. no better:
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1951
Should not you in this Apprenticeship have learned better your Religion, and been teachers of others,
Should not you in this Apprenticeship have learned better your Religion, and been Teachers of Others,
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1952
when perhaps, if in the principles you are assaulted, you will show your weakness as soon as any May not Christ say, Have I been so long time with you, and yet have you known, liv'd, &c. no better? reached no higher, attained no further? weaklings still? Nay consider in this time what advantage have you had for growth? A tree planted on a barren wilderness may not grow so much as in a fruitful place:
when perhaps, if in the principles you Are assaulted, you will show your weakness as soon as any May not christ say, Have I been so long time with you, and yet have you known, lived, etc. no better? reached no higher, attained no further? Weaklings still? Nay Consider in this time what advantage have you had for growth? A tree planted on a barren Wilderness may not grow so much as in a fruitful place:
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but you have had the plenty and power of the Ordinances of God, the choicest of the means and helps of salvation.
but you have had the plenty and power of the Ordinances of God, the Choicest of the means and helps of salvation.
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1954
17. Consider, the nature of true grace tends to this:
17. Consider, the nature of true grace tends to this:
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Page 166
1955
will you cross the nature of it? shall we be such weaklings in Religion, which crosse so the nature of grace? for grace, the more its exercised, the more it encreases.
will you cross the nature of it? shall we be such Weaklings in Religion, which cross so the nature of grace? for grace, the more its exercised, the more it increases.
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Page 166
1956
18. Heaven it self is perfection, and the work of a Christian is to press towards heaven,
18. Heaven it self is perfection, and the work of a Christian is to press towards heaven,
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Page 167
1957
and therefore 'tis to press towards perfection.
and Therefore it's to press towards perfection.
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Page 167
1958
You should make towards the end in a manner and way that is sutable to the end.
You should make towards the end in a manner and Way that is suitable to the end.
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Page 167
1959
Persons that enjoy so much already, and hope for so much greater, should not put off God with such little things.
Persons that enjoy so much already, and hope for so much greater, should not put off God with such little things.
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Page 167
1960
19 Little grace shall have but little glory.
19 Little grace shall have but little glory.
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1961
You know not how great a difference there is between the least and highest in the Kingdome of God.
You know not how great a difference there is between the least and highest in the Kingdom of God.
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1962
Nay 'tis not only for a Christian to desire to be glorified, but to enjoy the highest degree in glory:
Nay it's not only for a Christian to desire to be glorified, but to enjoy the highest degree in glory:
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Page 167
1963
to serve God with the best, and improve his Talent to the utmost, that his heavenly reward may be according.
to serve God with the best, and improve his Talon to the utmost, that his heavenly reward may be according.
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Page 167
1964
A Christian should not slight it when 'tis tendred to him and in his eye. Quest.
A Christian should not slight it when it's tendered to him and in his eye. Quest.
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Page 167
1965
But how shall I know I have attained this confirming grace? But how shall I know I have attained this confirming grace?
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1966
A. These signs following shew a Christian confirmed and strong in grace, which I will name, that you may know what to aim at, and what t• desire.A. These Signs following show a Christian confirmed and strong in grace, which I will name, that you may know what to aim At, and what t• desire.
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Page 167
1967
There is not so great a difference between a King and a Beggar, between the greatest health,
There is not so great a difference between a King and a Beggar, between the greatest health,
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Page 167
1968
and sickliest man, as between a strong useful Christian, and a poor languishing soul, &c.
and sickliest man, as between a strong useful Christian, and a poor languishing soul, etc.
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Page 167
1969
1. A confirmed Christian is one that can resist many subtil and strong temptations, not only a single temptation,
1. A confirmed Christian is one that can resist many subtle and strong temptations, not only a single temptation,
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Page 167
1970
but when Satan assaults on every side, with errors on both extreames, with importunities of several parties, with temptations of prosperity offered, of adversity felt or feared;
but when Satan assaults on every side, with errors on both extremes, with importunities of several parties, with temptations of Prosperity offered, of adversity felt or feared;
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Page 167
1971
strong temptations that seem to lay a necessity of yielding on a weakling, that makes him say, I must do it to save my liberty, family, life, &c. A strong christian can say, there is no necessity:
strong temptations that seem to lay a necessity of yielding on a weakling, that makes him say, I must do it to save my liberty, family, life, etc. A strong christian can say, there is no necessity:
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Page 168
1972
he can make light of those temptations that seem to be a necessity to other persons:
he can make Light of those temptations that seem to be a necessity to other Persons:
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Page 168
1973
he can confute a subtil Sophister, and deal with a cunning Adversary: Satan cannot so easily go beyond and out-wit him.
he can confute a subtle Sophister, and deal with a cunning Adversary: Satan cannot so Easily go beyond and outwit him.
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Page 168
1974
2. He can do great, excellent and useful work, is serviceable to God if he have opportunity in business of greatest consequence he doth not serve God only in some little and inconsiderable things,
2. He can do great, excellent and useful work, is serviceable to God if he have opportunity in business of greatest consequence he does not serve God only in Some little and inconsiderable things,
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Page 168
1975
but in his place sets himself to the work of God, doth the great work of his Majesty faithfully:
but in his place sets himself to the work of God, does the great work of his Majesty faithfully:
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Page 168
1976
The service of God to him is more easie and delightful, as to go ten miles is more easie to the healthful,
The service of God to him is more easy and delightful, as to go ten miles is more easy to the healthful,
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1977
then one to a sickly person:
then one to a sickly person:
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1978
he can go through Gods service with pleasure, ease and delight, without tyring, fainting, sitting down, or giving over.
he can go through God's service with pleasure, ease and delight, without tiring, fainting, sitting down, or giving over.
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Page 168
1979
3. He can digest the hard Truths and Providences of God, that are ready to puzzle, perplex,
3. He can digest the hard Truths and Providences of God, that Are ready to puzzle, perplex,
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Page 168
1980
and overset the stomack of a weak christian:
and overset the stomach of a weak christian:
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Page 168
1981
He hath laid his foundation, to which he reduces all things of difficulty, and by the help of those great truths he hath received, he can easily see through the difficulties of all that are yet before him.
He hath laid his Foundation, to which he reduces all things of difficulty, and by the help of those great truths he hath received, he can Easily see through the difficulties of all that Are yet before him.
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Page 168
1982
He can tell how to reconcile those things in Scripture that seem contradictions: where he meets with a difficulty, he can easily discern the cause is in himself,
He can tell how to reconcile those things in Scripture that seem contradictions: where he meets with a difficulty, he can Easily discern the cause is in himself,
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Page 169
1983
and that there is an undoubted way of reconciling them, though he hath not attained to it.
and that there is an undoubted Way of reconciling them, though he hath not attained to it.
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Page 169
1984
He can easily quiet his soul under the most difficult providences, and interpret them so as is consistent with the truths of God, which must expound them:
He can Easily quiet his soul under the most difficult providences, and interpret them so as is consistent with the truths of God, which must expound them:
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Page 169
1985
he reconciles providence with providence, and providence with Scripture:
he reconciles providence with providence, and providence with Scripture:
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Page 169
1986
whereas a weak christian is ready to say, A hard saying, who can bear this and that? And 'tis the difficulty of these kinds of Truths, that make so many turn their Religion,
whereas a weak christian is ready to say, A hard saying, who can bear this and that? And it's the difficulty of these Kinds of Truths, that make so many turn their Religion,
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Page 169
1987
because not able to digest the hardest Truths of God. Cross providences makes them question Gods love, &c. 4. He is one that can exercise various graces, without setting one against another, destroying or contradicting one another.
Because not able to digest the Hardest Truths of God. Cross providences makes them question God's love, etc. 4. He is one that can exercise various graces, without setting one against Another, destroying or contradicting one Another.
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Page 169
1988
He can do many works, believe many truths, perform many duties at once.
He can do many works, believe many truths, perform many duties At once.
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Page 169
1989
He can rejoyce and sorrow at once, and make his sorrow a help to his joy,
He can rejoice and sorrow At once, and make his sorrow a help to his joy,
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Page 169
1990
and his joy a help to his sorrow, and so exercise both in that nature as will not directly hinder or weaken one another.
and his joy a help to his sorrow, and so exercise both in that nature as will not directly hinder or weaken one Another.
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Page 169
1991
He can tell how in such a time as we are in to rejoyce, yet to be humble:
He can tell how in such a time as we Are in to rejoice, yet to be humble:
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Page 169
1992
to be cast down at Gods feet in the sense of the sins we have committed,
to be cast down At God's feet in the sense of the Sins we have committed,
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Page 169
1993
and of Gods displeasure, &c. yet to rejoyce in the mercies we have, and do expect to possess.
and of God's displeasure, etc. yet to rejoice in the Mercies we have, and do expect to possess.
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Page 169
1994
He doth not look all upon sin, all upon affliction, or all upon mercy: but can eye every thing, and give every thing its part:
He does not look all upon since, all upon affliction, or all upon mercy: but can eye every thing, and give every thing its part:
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Page 169
1995
can exercise graces methodically, give truths and providences their proper place in his meditations and affections:
can exercise graces methodically, give truths and providences their proper place in his meditations and affections:
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Page 170
1996
and this makes his life orderly, beautiful, regular and useful:
and this makes his life orderly, beautiful, regular and useful:
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Page 170
1997
whereas a weak Christian, let him set himself against one temptation, he is taken in another:
whereas a weak Christian, let him Set himself against one temptation, he is taken in Another:
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Page 170
1998
if he humble himself in soul, he can do nothing but humble, weep, grieve, fear, and be ready to cast away all comfort, all sence of the love of God:
if he humble himself in soul, he can do nothing but humble, weep, grieve, Fear, and be ready to cast away all Comfort, all sense of the love of God:
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Page 170
1999
if he set himself to the consideration of the grace of Christ, he is apt to forget Humiliation,
if he Set himself to the consideration of the grace of christ, he is apt to forget Humiliation,
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2000
and to be puffed up with spiritual pride, &c. Thus he hath not skill, strength and ability to carry on all the whole work of grace together.
and to be puffed up with spiritual pride, etc. Thus he hath not skill, strength and ability to carry on all the Whole work of grace together.
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2001
5. A strong Christian sinks not under those burdens that would presse down and overwhelm a weak Christian:
5. A strong Christian sinks not under those burdens that would press down and overwhelm a weak Christian:
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2002
he can bear heavy burdens, and more easily away with them, making it a recreation to bear some things that another would sink under and cannot bear.
he can bear heavy burdens, and more Easily away with them, making it a recreation to bear Some things that Another would sink under and cannot bear.
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2003
'Tis thy weaknesse that makes thee make such a stir, when God layes on thee personal, family publick afflictions, that makes thee shrink under them:
It's thy weakness that makes thee make such a stir, when God lays on thee personal, family public afflictions, that makes thee shrink under them:
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2004
strength of grace would enable thee to see God and glory in the midst of them,
strength of grace would enable thee to see God and glory in the midst of them,
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2005
and to say, all shall work for my good: it would enable thee to get advantage, and be bettered by them.
and to say, all shall work for my good: it would enable thee to get advantage, and be bettered by them.
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2006
Hadst thou streng h enough to improve them, thou wouldst take comfort from them, and support thy self under them:
Hadst thou streng h enough to improve them, thou Wouldst take Comfort from them, and support thy self under them:
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2007
but when thou hast not strength enough to understand Gods meaning, to see the duty then called for, to improve all for God, to do that service to God thou shouldst do in such a condition, no wonder if thou have not grace to support and comfort thee in that condition.
but when thou hast not strength enough to understand God's meaning, to see the duty then called for, to improve all for God, to do that service to God thou Shouldst do in such a condition, no wonder if thou have not grace to support and Comfort thee in that condition.
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Whereas the confirmed Christian by strong faith, love & patience can carry great burthens, &c. 6. Is helpful to many, and troublesome unto few.
Whereas the confirmed Christian by strong faith, love & patience can carry great burdens, etc. 6. Is helpful to many, and troublesome unto few.
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They are the useful persons in the family and place where they live: it is they can counsel others in their doubts, help them in their straits;
They Are the useful Persons in the family and place where they live: it is they can counsel Others in their doubts, help them in their straits;
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2010
that can bear up the weak when ready to sink, that can hold others by the arm when not able to go upright; that tends Gods little ones;
that can bear up the weak when ready to sink, that can hold Others by the arm when not able to go upright; that tends God's little ones;
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and if it were not for these, what would Gods little ones do? They are so furnished with patience, which God hath given them for the use of the weak ones in his family,
and if it were not for these, what would God's little ones do? They Are so furnished with patience, which God hath given them for the use of the weak ones in his family,
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2012
and though they are troublesome, or do that which might be a disturbance to them, they will not thrust them out;
and though they Are troublesome, or do that which might be a disturbance to them, they will not thrust them out;
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it is they that comfort the feeble, support, provide for, strengthen, and confirm the rest;
it is they that Comfort the feeble, support, provide for, strengthen, and confirm the rest;
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and were it not for these, what back-sliding hearts should we have? &c. And they are comparatively troublesome to few, (though,
and were it not for these, what backsliding hearts should we have? etc. And they Are comparatively troublesome to few, (though,
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2015
while corruption cleaves to them, they shall sometimes:) It is not they that are c•nsuring their brethren, that are stirring up division,
while corruption cleaves to them, they shall sometime:) It is not they that Are c•nsuring their brothers, that Are stirring up division,
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2016
and make all that feud that is in the Church:
and make all that feud that is in the Church:
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2017
if they might be hearkened unto and regarded, there would be quietness and composure (for if ever there be peace, it will be by the strong ones:) But weak ones in grace are the burdens and troublers of the family:
if they might be harkened unto and regarded, there would be quietness and composure (for if ever there be peace, it will be by the strong ones:) But weak ones in grace Are the burdens and troublers of the family:
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you may know they are the weak ones in Gods house, in that they are those that are always crying, complaining, making fire-work in the family, back-biting, censuring their brethren, quarrelling with one or other, &c. these peevish, troublesome souls are the weak ones, &c. 7. The strongest in grace are the best able to stand, work, and suffer alone.
you may know they Are the weak ones in God's house, in that they Are those that Are always crying, complaining, making firework in the family, backbiting, censuring their brothers, quarreling with one or other, etc. these peevish, troublesome Souls Are the weak ones, etc. 7. The Strongest in grace Are the best able to stand, work, and suffer alone.
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Though in duty they should not be alone when they can have society; and though the rest are most humble, therefore are sensible they have need of others;
Though in duty they should not be alone when they can have society; and though the rest Are most humble, Therefore Are sensible they have need of Others;
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2020
and will not throw away any of their helps, yet if all forsake them, they will stand to it still:
and will not throw away any of their helps, yet if all forsake them, they will stand to it still:
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they go not to heaven meerly for company sake: they be not christians meerly because such and such are christians:
they go not to heaven merely for company sake: they be not Christians merely Because such and such Are Christians:
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If all the world forsake Christ, they will stick to him, unless Christ leave them to their own weakness.
If all the world forsake christ, they will stick to him, unless christ leave them to their own weakness.
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But the weak Christian hath a great deal more need of comfort and support, and lives a more dependent life:
But the weak Christian hath a great deal more need of Comfort and support, and lives a more dependent life:
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2024
they cannot stand, work, suffer alone: if their Minister fall, they fall: if their Relations change, they change:
they cannot stand, work, suffer alone: if their Minister fallen, they fallen: if their Relations change, they change:
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2025
if there be not some-body at hand to confute an Adversary, they yield:
if there be not somebody At hand to confute an Adversary, they yield:
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2026
if there be not some-body to keep life and warmth, they grow cold in every duty:
if there be not somebody to keep life and warmth, they grow cold in every duty:
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2027
in affliction they can step on no longer then led by the hand, &c. have Christians to support,
in affliction they can step on no longer then led by the hand, etc. have Christians to support,
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2028
and to quiet, and moderate their passions, and to teach them the Doctrine of patience: they can hold up no longer then they are refreshed with cordials:
and to quiet, and moderate their passion, and to teach them the Doctrine of patience: they can hold up no longer then they Are refreshed with cordials:
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What would become of you, should God let you stand by your selves? &c. 8. The strong Christian is one that can best live without creatures upon God alone (and a weak christian is one that hath most need of the creature, and can least live upon God alone) under the censures of the godly, frowns of the wicked, without riches, honours, pleasures;
What would become of you, should God let you stand by your selves? etc. 8. The strong Christian is one that can best live without creatures upon God alone (and a weak christian is one that hath most need of the creature, and can lest live upon God alone) under the censures of the godly, frowns of the wicked, without riches, honours, pleasures;
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can have quietness and contentment in God, whether he have any thing or nothing, wherever he is, &c. The more necessity thou art in of having something besides God for thy consolation, the more weak thou art:
can have quietness and contentment in God, whither he have any thing or nothing, wherever he is, etc. The more necessity thou art in of having something beside God for thy consolation, the more weak thou art:
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there must be comfortable provision in the family, health, ease, liberty; there must be supply:
there must be comfortable provision in the family, health, ease, liberty; there must be supply:
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I know not how to be poor, disgraced, &c. this impatient soul is the feeble soul:
I know not how to be poor, disgraced, etc. this impatient soul is the feeble soul:
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Impatience is nothing but the fruit of weakness. The strong christian can live upon God alone:
Impatience is nothing but the fruit of weakness. The strong christian can live upon God alone:
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therefore if men make as if they were undone, if lost in their estates, 'tis a certain sign of a lamentable weakness of a sick soul.
Therefore if men make as if they were undone, if lost in their estates, it's a certain Signen of a lamentable weakness of a sick soul.
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9. That is the best and strongest christian, and most confirmed in grace, who is most employed and abides in the love of God, in love to God:
9. That is the best and Strongest christian, and most confirmed in grace, who is most employed and abides in the love of God, in love to God:
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That hath the fear of God, but goes beyond fear, and loves most, and abides most in the love of God:
That hath the Fear of God, but Goes beyond Fear, and loves most, and abides most in the love of God:
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That makes it his great business to feed upon, and study the love of God to him,
That makes it his great business to feed upon, and study the love of God to him,
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and to return love to him again.
and to return love to him again.
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The more Gods love is on thy heart, and the more thou livest in the fruit of that love, the stronger christian.
The more God's love is on thy heart, and the more thou Livest in the fruit of that love, the Stronger christian.
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But he that lives most by a kind of constraining fear, though he may be sincere, he is but weak:
But he that lives most by a kind of constraining Fear, though he may be sincere, he is but weak:
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where there is nothing but fear and no love, there is no sincerity;
where there is nothing but Fear and no love, there is no sincerity;
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but where there is some little measure of love, fear is such a tyrant that it will many times cloud it,
but where there is Some little measure of love, Fear is such a tyrant that it will many times cloud it,
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2043
so that almost all his life seems to be moved and managed by fear:
so that almost all his life seems to be moved and managed by Fear:
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and in this there is much lothness and unwillingness, and they had rather do otherwise then they do:
and in this there is much loathness and unwillingness, and they had rather do otherwise then they do:
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according to the measure of love is the strength of grace.
according to the measure of love is the strength of grace.
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10. He is the strongest christian that hath most pure and most universal love to others, that can love all men,
10. He is the Strongest christian that hath most pure and most universal love to Others, that can love all men,
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even an enemy, with true, unfeigned love, even with such love as belongs to a christian:
even an enemy, with true, unfeigned love, even with such love as belongs to a christian:
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that can love every christian, and not a party only, with the pure and fervent love which belongs to Believers:
that can love every christian, and not a party only, with the pure and fervent love which belongs to Believers:
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that can love every child of God, and not those only that are of his opinion,
that can love every child of God, and not those only that Are of his opinion,
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or have done him good, but all because they are children of God, with a sincere and special hearty love.
or have done him good, but all Because they Are children of God, with a sincere and special hearty love.
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That is the weak christian that picks and chuses, that is staggering when he comes to loving an enemy:
That is the weak christian that picks and chooses, that is staggering when he comes to loving an enemy:
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that takes in those that agree with him in judgement, and makes those almost only the object of his love;
that Takes in those that agree with him in judgement, and makes those almost only the Object of his love;
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that would confine his affections to some narrow society, some little sect, party, or parcel of Believers,
that would confine his affections to Some narrow society, Some little sect, party, or parcel of Believers,
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and cannot love christians as christians: And hence it is, division is the effect of enmity, or of weakness in grace,
and cannot love Christians as Christians: And hence it is, division is the Effect of enmity, or of weakness in grace,
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for want of the universality of love.
for want of the universality of love.
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I would make no question to prognostick the healing of all divisions within this Nation, could I but advance all that are concerned in it to the right temper of christian love.
I would make no question to prognostic the healing of all divisions within this nation, could I but advance all that Are concerned in it to the right temper of christian love.
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'Tis the weak children in Christs family that falls out, when we have not enough love to reach to all,
It's the weak children in Christ family that falls out, when we have not enough love to reach to all,
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and to love a christian as a christian, &c. Quest.
and to love a christian as a christian, etc. Quest.
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What must be done by those that are converted to keep them where they are, to help them unto growth, to make them better, to further their confirmation, to secure their salvation, that they may after all attain the Crown? What must be done by those that Are converted to keep them where they Are, to help them unto growth, to make them better, to further their confirmation, to secure their salvation, that they may After all attain the Crown?
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Answ. I shall leave with you twenty Directions; and as many as there are, there are not more then you must practice;Answer I shall leave with you twenty Directions; and as many as there Are, there Are not more then you must practice;
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and take them as if they were the last Directions I should give you;
and take them as if they were the last Directions I should give you;
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and take them as practicals, not as notionals, that you must live upon as long as you live.
and take them as practicals, not as notionals, that you must live upon as long as you live.
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1. See that the foundation be soundly laid in your head and heart in matters of your Religion.
1. See that the Foundation be soundly laid in your head and heart in matters of your Religion.
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In your head, i. e. that you well understand what Religion is, what the Christian Religion is: what God is:
In your head, i. e. that you well understand what Religion is, what the Christian Religion is: what God is:
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what it is for God to be yours, in his Attributes and Relations unto you: what he is and will be unto you:
what it is for God to be yours, in his Attributes and Relations unto you: what he is and will be unto you:
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what you are and must be unto him: what sin is, how odious, wherein its evil consists:
what you Are and must be unto him: what since is, how odious, wherein its evil consists:
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what is sin, and what not: what sin hath done in the world, and what state it hath brought transgressors into:
what is since, and what not: what since hath done in the world, and what state it hath brought transgressors into:
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what Christ is, what he hath done for mans recovery and redemption: what he hath wrought, gives and offers to the world:
what christ is, what he hath done for men recovery and redemption: what he hath wrought, gives and offers to the world:
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The end and design of God in the work of mans redemption:
The end and Design of God in the work of men redemption:
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The tender of the Gospel-Covenant of grace, freeness, largeness, and excellency of the grace of this Covenant: The end of our Religion:
The tender of the Gospel covenant of grace, freeness, largeness, and excellency of the grace of this Covenant: The end of our Religion:
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the everlasting glory that is revealed in the Gospel, what it is, how sure, and how great.
the everlasting glory that is revealed in the Gospel, what it is, how sure, and how great.
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When you understand these things, get a sound and radicated belief concerning the Truths of the holy Scripture revealing all these things:
When you understand these things, get a found and radicated belief Concerning the Truths of the holy Scripture revealing all these things:
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And think it not enough that the Scripture is true, or that you are resolved so to believe,
And think it not enough that the Scripture is true, or that you Are resolved so to believe,
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but get the best grounds for your belief, be well established on those grounds: Read the Scripture much, till you are acquainted with, and relish the matter and language,
but get the best grounds for your belief, be well established on those grounds: Read the Scripture much, till you Are acquainted with, and relish the matter and language,
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and feel the power, untill all be delightful to your souls in reading. And be not ashamed to understand the Fundamentals: look to your Catechismes:
and feel the power, until all be delightful to your Souls in reading. And be not ashamed to understand the Fundamentals: look to your Catechisms:
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The fundamentals of Religion you must understand and receive.
The fundamentals of Religion you must understand and receive.
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And when you have got them into your head, be sure you get them into your heart,
And when you have god them into your head, be sure you get them into your heart,
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and never think any truth received as it ought, till it hath done some special work on your heart;
and never think any truth received as it ought, till it hath done Some special work on your heart;
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till you believe that God is Almighty, Just, Holy, &c. and all the Attributes of God have made their holy impression on your heart:
till you believe that God is Almighty, Just, Holy, etc. and all the Attributes of God have made their holy impression on your heart:
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that the sanctifying knowledge of God hath warmed your affections, captivated your souls, that God be inthron'd in your hearts by the belief and knowledge of your minds:
that the sanctifying knowledge of God hath warmed your affections, captivated your Souls, that God be Enthroned in your hearts by the belief and knowledge of your minds:
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Know your selves so as to be humble: know Christ so as he may be sweet unto you, and exalted by you:
Know your selves so as to be humble: know christ so as he may be sweet unto you, and exalted by you:
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set up Christ in your souls nearest to your hearts:
Set up christ in your Souls nearest to your hearts:
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know sin so as to hate it, &c. 'Tis the entertainment of the good things of the Gospel by the will that is the principal part of your Religion.
know since so as to hate it, etc. It's the entertainment of the good things of the Gospel by the will that is the principal part of your Religion.
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'Tis a matter of lamentable consequence in all your lives, when there is not a sound work at the heart:
It's a matter of lamentable consequence in all your lives, when there is not a found work At the heart:
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how little life will there be from any truth in reading or hearing? The Fundamentals of Religion must be so received,
how little life will there be from any truth in reading or hearing? The Fundamentals of Religion must be so received,
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as not only to have an old heart mended, but a new heart made. Thus understand, believe, and give up thy heart to that thou believest and understandest.
as not only to have an old heart mended, but a new heart made. Thus understand, believe, and give up thy heart to that thou Believest and Understandest.
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2. Know and remember the work of your Salvation, must be as long as you live;
2. Know and Remember the work of your Salvation, must be as long as you live;
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and that you have never done, till you have done living.
and that you have never done, till you have done living.
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I give this direction because I find something in Christianity, the remainds of Carnality is apt to hinder, &c. and some professors,
I give this direction Because I find something in Christianity, the remains of Carnality is apt to hinder, etc. and Some professors,
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when converted, they are reconciled to God and safe, &c. but there's a great deal to be done after, &c. 3. Understand well wherein it is your confirmation, stability rootedness, and growth in Religion doth consist.
when converted, they Are reconciled to God and safe, etc. but there's a great deal to be done After, etc. 3. Understand well wherein it is your confirmation, stability rootedness, and growth in Religion does consist.
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The chief part of your growth in Grace is not to know more things then you knew before:
The chief part of your growth in Grace is not to know more things then you knew before:
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but to grow in the knowledge, beliefe, entertainment, and improvement of the same truths, that at first you did receive: (not that you m•y not or should not know more,
but to grow in the knowledge, belief, entertainment, and improvement of the same truths, that At First you did receive: (not that you m•y not or should not know more,
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for the clear knowledge of the fundamentals guide you unavoydably to the sight of many other truths which a darker knowledge of those fundamentals will not discover to you.) 'tis not additional to your former knowledge,
for the clear knowledge of the fundamentals guide you avoidable to the sighed of many other truths which a Darker knowledge of those fundamentals will not discover to you.) it's not additional to your former knowledge,
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but the clearer knowing, sounder be•ieving, heartier entertaining and improving of the truths you knew at first as the health of a man consists not in having every day variety of food,
but the clearer knowing, sounder be•ieving, heartier entertaining and improving of the truths you knew At First as the health of a man consists not in having every day variety of food,
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but in the partaking and digestion of the same food, that's fittest for him:
but in the partaking and digestion of the same food, that's Fittest for him:
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get but a more perfect conviction, or concoction of what you knew before, and this is your growth.
get but a more perfect conviction, or concoction of what you knew before, and this is your growth.
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You may grow in the knowledge of Gods attributes by knowing them more clearly, orderly, distinctly, satisfactorily and believingly then before.
You may grow in the knowledge of God's attributes by knowing them more clearly, orderly, distinctly, satisfactorily and believingly then before.
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There is a word of d•fference in the manner of knowledge, between a dark and clear knowing things:
There is a word of d•fference in the manner of knowledge, between a dark and clear knowing things:
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grow in greater love to them, and greater skill in entertainment, improvement, and practise of them.
grow in greater love to them, and greater skill in entertainment, improvement, and practice of them.
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4. Grow downward in humility and inward in the knowledge of your selves: and above all, maintain a constant abhorrence and jealousie of the sin of pride:
4. Grow downward in humility and inward in the knowledge of your selves: and above all, maintain a constant abhorrence and jealousy of the since of pride:
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grow in humility, and fly from man;
grow in humility, and fly from man;
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keep a constant apprehension of your unworthiness and weakness, of the odiousness and danger of sin, of spiritual pride: (we called because exercised about spiritual things) of being pufft up with pride of any thing in your selves, of being too confident in your selves:
keep a constant apprehension of your unworthiness and weakness, of the odiousness and danger of since, of spiritual pride: (we called Because exercised about spiritual things) of being puffed up with pride of any thing in your selves, of being too confident in your selves:
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be low in your own, and expect not, nor desire others good thoughts of you, Humility lies not in humility of opinion, speech, garbe, or carriage:
be low in your own, and expect not, nor desire Others good thoughts of you, Humility lies not in humility of opinion, speech, garb, or carriage:
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but in opposition to high thoughts of our own parts, gifts, godliness, when we think of these above their worth:
but in opposition to high thoughts of our own parts, Gifts, godliness, when we think of these above their worth:
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still remember •sal. 25. Pro. 26.19. Isai 57.15 Ioh. 22.29.
still Remember •sal. 25. Pro 26.19. Isaiah 57.15 John 22.29.
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as ever you would grow in grace and be confirmed Christians, keep a low esteem of your selves, be mean in your own eies, be content to be mean in others,
as ever you would grow in grace and be confirmed Christians, keep a low esteem of your selves, be mean in your own eyes, be content to be mean in Others,
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and harken not to secret flatterers that would puff you up. Take heed of any thing that would puff you up, &c. 5. You must understand that you are Disciples in Christs school, where Ministers are his teachers and guides:
and harken not to secret Flatterers that would puff you up. Take heed of any thing that would puff you up, etc. 5. You must understand that you Are Disciples in Christ school, where Ministers Are his Teachers and guides:
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the Ordinances his means for his peoples good, and the Scripture, the Book you must learn: therefore keep in this order:
the Ordinances his means for his peoples good, and the Scripture, the Book you must Learn: Therefore keep in this order:
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keep under these guides, commit your souls to those that are faithful, and fit for souls to be intrusted with:
keep under these guides, commit your Souls to those that Are faithful, and fit for Souls to be Entrusted with:
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and when you have done with humble submissiveness to their teaching, keep in this school under those officers in their Discipline,
and when you have done with humble submissiveness to their teaching, keep in this school under those Officers in their Discipline,
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and dwell in the Catholick Church and Communion of Saints, and understand the duty of Pastors and people, Heb 13.17.18. 1 Thes. 5.12. obey them that have the rule over you.
and dwell in the Catholic Church and Communion of Saints, and understand the duty of Pastors and people, Hebrew 13.17.18. 1 Thebes 5.12. obey them that have the Rule over you.
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I God had seen the poor Christians sufficient to support themselves, he would never have made it the duty of all to be marshalled and rank'd in several schools, ranks, orders,
I God had seen the poor Christians sufficient to support themselves, he would never have made it the duty of all to be marshaled and ranked in several Schools, ranks, order,
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and all to walk in this order to Heaven.
and all to walk in this order to Heaven.
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If you withdraw from under Christs officers and ordinances, you are in danger of being snatcht up as straglers.
If you withdraw from under Christ Officers and ordinances, you Are in danger of being snatched up as stragglers.
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Q. What shall we do? who shall we take for our guides, if God take them away? &c.
Q. What shall we do? who shall we take for our guides, if God take them away? etc.
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A. Tis not the denyal of publick liberty that loses that relation between a Pastor and his Flock,
A. This not the denial of public liberty that loses that Relation between a Pastor and his Flock,
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nor any word from man should cause a poor soul to trust it self for guidance of Salvation to one that is not able:
nor any word from man should cause a poor soul to trust it self for guidance of Salvation to one that is not able:
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a mans soul is not to be hazarded upon damnation, by being deprived of the officers and ordinances of Christ,
a men soul is not to be hazarded upon damnation, by being deprived of the Officers and ordinances of christ,
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and cast upon the conduct of a blind guide, meerly for the pleasuring of a meer man.
and cast upon the conduct of a blind guide, merely for the pleasuring of a mere man.
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6. Be sure you understand the nature of Church union, and necessity of maintaining it,
6. Be sure you understand the nature of Church Union, and necessity of maintaining it,
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and abhorr all wayes that are truly Schismatical, that would rent and divide the Church of Christ.
and abhor all ways that Are truly Schismatical, that would rend and divide the Church of christ.
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As you must not under pretence of avoiding schisme, cast your soul upon apparent hazard of damnation,
As you must not under pretence of avoiding Schism, cast your soul upon apparent hazard of damnation,
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so you must maintain the necessity of Church Union and Communion:
so you must maintain the necessity of Church union and Communion:
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when Christs members walk in Communion with Christs members, supposing that which is singular to the generality of judicious men.
when Christ members walk in Communion with Christ members, supposing that which is singular to the generality of judicious men.
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Take heed of any thing that would withdraw you from the Communion of the generality of those that are sound in the faith.
Take heed of any thing that would withdraw you from the Communion of the generality of those that Are found in the faith.
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Take heed of withdrawing from the main body of beleevers. Christ is the Head of his Church, he will never condemn his Church;
Take heed of withdrawing from the main body of believers. christ is the Head of his Church, he will never condemn his Church;
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walk in those substantials Christs Church hath walked in Divisions among Christians is a sin God hath d•scribed as odious and tending to the ruine of Christians.
walk in those substantials Christ Church hath walked in Divisions among Christians is a since God hath d•scribed as odious and tending to the ruin of Christians.
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Be very suspicious of any that would draw you from the main body of beleevers,
Be very suspicious of any that would draw you from the main body of believers,
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and keep Communion with the universal Church of Christ, with the generality of the godly in love and affection, &c. 7. Be sure your own hearts and ways be the matter of your daily study;
and keep Communion with the universal Church of christ, with the generality of the godly in love and affection, etc. 7. Be sure your own hearts and ways be the matter of your daily study;
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and when hypocrites have their work abroad, let yours be much at home;
and when Hypocrites have their work abroad, let yours be much At home;
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while they make it their business to censure this and that man, let the main of your business be in dressing the inward of your own hearts, in keeping all right between God and you.
while they make it their business to censure this and that man, let the main of your business be in dressing the inward of your own hearts, in keeping all right between God and you.
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Observe your hearts inclinations; if any inordinate inclination after any thing, set a special guard:
Observe your hearts inclinations; if any inordinate inclination After any thing, Set a special guard:
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mark which way your thoughts go, that you may know your inclinations by your thoughts. In an especial manner, preserve tenderness of Conscience, fear of sin, loathfulness to displease God, let truth have the mastery, maintain such a conscience that dares not sin to save your lives;
mark which Way your thoughts go, that you may know your inclinations by your thoughts. In an especial manner, preserve tenderness of Conscience, Fear of since, loathfulness to displease God, let truth have the mastery, maintain such a conscience that dares not sin to save your lives;
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be sure you sin not willfully, obey the light.
be sure you sin not wilfully, obey the Light.
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8. Be sure to keep up continually a lively apprehension of the state and place of your everlasting happiness, to live by faith upon the unseen world.
8. Be sure to keep up continually a lively apprehension of the state and place of your everlasting happiness, to live by faith upon the unseen world.
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Know where your happiness lyes, and what it is, that you grow not to carnal apprehensions of your happiness.
Know where your happiness lies, and what it is, that you grow not to carnal apprehensions of your happiness.
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Live upon Heaven, and let that be it that shall animate your faith to duty:
Live upon Heaven, and let that be it that shall animate your faith to duty:
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and all that you may still be weary of vexations, and sensible of the vanities here below: Let your conversation be above.
and all that you may still be weary of vexations, and sensible of the vanities Here below: Let your Conversation be above.
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Be confirmed in your apprehensions of the certainty and excellency of eternal blessedness;
Be confirmed in your apprehensions of the certainty and excellency of Eternal blessedness;
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grow more in Heavenly mindedness and in satisfaction of soul, in the hopes you have of these things.
grow more in Heavenly Mindedness and in satisfaction of soul, in the hope's you have of these things.
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9. Understand the nature, method, and power of temptations how to resist them, and live in watchfulness.
9. Understand the nature, method, and power of temptations how to resist them, and live in watchfulness.
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Be not a stranger to Satan and his methods of tempting, what you have to watch against and oppose, where you must be armed.
Be not a stranger to Satan and his methods of tempting, what you have to watch against and oppose, where you must be armed.
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Understand the nature of Christian watchfulness; keep up a constant resolution and courage in resisting, especially the temptations you carry about with you, of your calling, constitution, company, and of the times;
Understand the nature of Christian watchfulness; keep up a constant resolution and courage in resisting, especially the temptations you carry about with you, of your calling, constitution, company, and of the times;
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set them down, remember them, keep a special Observation of them all: and say, this and this it is I am in danger of;
Set them down, Remember them, keep a special Observation of them all: and say, this and this it is I am in danger of;
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and 'tis my integrity and salvation that's in danger, and here place a special guard, and make it your business to resist.
and it's my integrity and salvation that's in danger, and Here place a special guard, and make it your business to resist.
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The principal cause of Christians negligence in this, is the security of their consciences, and love of their sins:
The principal cause of Christians negligence in this, is the security of their Consciences, and love of their Sins:
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did you know your danger, you would better look after your safety, 2 Cor. 2.11. 10. Especially understand how much the flesh and carnal self is an enemy to God and your souls:
did you know your danger, you would better look After your safety, 2 Cor. 2.11. 10. Especially understand how much the Flesh and carnal self is an enemy to God and your Souls:
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and how much you are engaged by the Christian Covenant to live in a warfare against your selves, and against your flesh.
and how much you Are engaged by the Christian Covenant to live in a warfare against your selves, and against your Flesh.
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You must not think the life of self-pleasing is consistent with Religion:
You must not think the life of self-pleasing is consistent with Religion:
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understand how you are bound to take the flesh for your enemy, to watch against it,
understand how you Are bound to take the Flesh for your enemy, to watch against it,
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and to live in a continual combat with it, Col. 3.5. The flesh is your chiefest enemy:
and to live in a continual combat with it, Col. 3.5. The Flesh is your chiefest enemy:
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the very senses themselves are all grown inordinate, and the work of faith is very much seen in its exercise this way;
the very Senses themselves Are all grown inordinate, and the work of faith is very much seen in its exercise this Way;
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if you get an opinion that you may eat, and drink, and cloath, &c. and do all things to gratifie your selves, &c. then no wonder if you find but little increase in spirituals, while you grow so carnal.
if you get an opinion that you may eat, and drink, and cloth, etc. and do all things to gratify your selves, etc. then no wonder if you find but little increase in spirituals, while you grow so carnal.
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Understand and practise the duty of Self-denial, self is the very heart of sin: read it not under pretence of liberty in Religion.
Understand and practise the duty of Self-denial, self is the very heart of since: read it not under pretence of liberty in Religion.
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11. Give not way to a formal, heartless, seeming Religiousness, Customariness, without the life:
11. Give not Way to a formal, heartless, seeming Religiousness, Customariness, without the life:
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but keep your souls in a continual seriousness and awakenedness about God, immortality, and your great concernments.
but keep your Souls in a continual seriousness and awakenedness about God, immortality, and your great concernments.
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If duty be dead, take heed lest that incline you to a deadness in another, and so grow to a customary deadness.
If duty be dead, take heed lest that incline you to a deadness in Another, and so grow to a customary deadness.
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Take heed of spiritual slothfulness, that makes you keep your hands in your bosom, when you should be doing for your souls:
Take heed of spiritual slothfulness, that makes you keep your hands in your bosom, when you should be doing for your Souls:
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stir up to, and in duty, when you have but little time for life eternal: do not pray as if you prayed not, or hear as though you heard not:
stir up to, and in duty, when you have but little time for life Eternal: do not pray as if you prayed not, or hear as though you herd not:
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but when upon duty, doing Gods service, do it with all the seriousness and rigour you can;
but when upon duty, doing God's service, do it with all the seriousness and rigour you can;
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To grow lazie and negligent is the declining way: use such considerations as may stir you up, Rom. 12.11. Tit. 2.14.
To grow lazy and negligent is the declining Way: use such considerations as may stir you up, Rom. 12.11. Tit. 2.14.
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12. Remember always the worth of time, and greatness of your work, and therefore so value time,
12. remember always the worth of time, and greatness of your work, and Therefore so valve time,
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as not negligently or slothfully to lose a moment:
as not negligently or slothfully to loose a moment:
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it will quickly be gone, and when you are at the last you will better know its worth:
it will quickly be gone, and when you Are At the last you will better know its worth:
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harken to no temptation that will draw you to any trifling, abusing, wasting of your precious time,
harken to no temptation that will draw you to any trifling, abusing, wasting of your precious time,
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if thou hast no argument against thy sports trifl•ng pleasures, &c. but this, It loses my ime, take •t for a greater argument then if it lose thee thy money, friends,
if thou hast no argument against thy sports trifl•ng pleasures, etc. but this, It loses my ime, take •t for a greater argument then if it loose thee thy money, Friends,
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or any thing in the world:
or any thing in the world:
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especially value the preciousest of your time, your youth, your morning hours, especially the Lords day;
especially valve the preciousest of your time, your youth, your morning hours, especially the lords day;
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lose not any part of it, but improve it with your selves and families:
loose not any part of it, but improve it with your selves and families:
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lose not a moment of the Lords day, nor any of thy precious time thou canst spare & redeem:
loose not a moment of the lords day, nor any of thy precious time thou Canst spare & Redeem:
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if thou hast lost any be humble for it, and be careful to redeem the rest:
if thou hast lost any be humble for it, and be careful to Redeem the rest:
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look back, do you approve of the time that is past? could you not have spent it better? remember what you have lost let that quicken you;
look back, do you approve of the time that is passed? could you not have spent it better? Remember what you have lost let that quicken you;
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look before you, remember what is to be done, and do that first which must be done,
look before you, Remember what is to be done, and do that First which must be done,
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and then leave trifles to that time you haue to spare:
and then leave trifles to that time you have to spare:
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it is ignorance & idleness, & not want of work, that makes any think they have time to spare. Eph. 5.16. Col. •. 5 13. Make a careful choice of your company;
it is ignorance & idleness, & not want of work, that makes any think they have time to spare. Ephesians 5.16. Col. •. 5 13. Make a careful choice of your company;
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you cannot travel well to Heaven alone, especially when you may have company: thrust not your selves into every company, Eph. 5.7. converse as much as you can with those that will help you, that are warm when you are cold, knowing when you are ignorant, believing when you are doubtful, &c. especially for your constant companions, live with those that will be a frequent help to you:
you cannot travel well to Heaven alone, especially when you may have company: thrust not your selves into every company, Ephesians 5.7. converse as much as you can with those that will help you, that Are warm when you Are cold, knowing when you Are ignorant, believing when you Are doubtful, etc. especially for your constant Sodales, live with those that will be a frequent help to you:
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Masters chuse the best servants that fear God: servants, chuse to live with those that will help you in the fear of God:
Masters choose the best Servants that Fear God: Servants, choose to live with those that will help you in the Fear of God:
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for Husbands and Wives make choice of those that will intend upon Religion;
for Husbands and Wives make choice of those that will intend upon Religion;
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take heed of being unequally yoaked, and of thinking to get well to Heaven, while you presume to unite your selves with those that with great advantage will hinder, not help your Salvation.
take heed of being unequally yoked, and of thinking to get well to Heaven, while you presume to unite your selves with those that with great advantage will hinder, not help your Salvation.
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14. Keep a constant guard upon the tongue, especially take heed of those common sins that disgrace hath not driven out of the world,
14. Keep a constant guard upon the tongue, especially take heed of those Common Sins that disgrace hath not driven out of the world,
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but have got some kind of credit amongst some professors:
but have god Some kind of credit among Some professors:
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namely idle talk that wastes precious time, makes us unfruitful to one another, backbiting especially, can they put but a Religious pretence upon it,
namely idle talk that wastes precious time, makes us unfruitful to one Another, backbiting especially, can they put but a Religious pretence upon it,
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or if they backbite those that differ in opinion. Remember that terrible passage, Pro. 18.21. Ia. 1.26.
or if they backbite those that differ in opinion. remember that terrible passage, Pro 18.21. Ia. 1.26.
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& 3.5, 6. Psal. 39. & 35.8. avoyd idle talk, backbiting &c. watch over your tongues:
& 3.5, 6. Psalm 39. & 35.8. avoid idle talk, backbiting etc. watch over your tongues:
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and if any are by natu•e addicted to a laxity of tongue, and multitude of words, there lies a double obligation on you in point of danger and necessity, above all others to keep a careful watch over your tongue, you should rather speak fewer words then others:
and if any Are by natu•e addicted to a laxity of tongue, and multitude of words, there lies a double obligation on you in point of danger and necessity, above all Others to keep a careful watch over your tongue, you should rather speak fewer words then Others:
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and if you find your selves inclined to speak against any behind his back, reprehend your selves and avoid it.
and if you find your selves inclined to speak against any behind his back, reprehend your selves and avoid it.
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15. Learn the holy skill of improving every condition that God shall cast you into; learn how to live to God in every condition:
15. Learn the holy skill of improving every condition that God shall cast you into; Learn how to live to God in every condition:
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if you have skill and heart, there is advantage to be got by all;
if you have skill and heart, there is advantage to be god by all;
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that prosperity may strengthen you in God, encourage you in his service, that adversity may wean you from the world, help you to repentance, raise you to God,
that Prosperity may strengthen you in God, encourage you in his service, that adversity may wean you from the world, help you to Repentance, raise you to God,
d n1 vmb vvi pn22 p-acp np1, vvb pn22 p-acp po31 n1, cst n1 vmb vvi pn22 p-acp dt n1, vvb pn22 p-acp n1, vvb pn22 p-acp np1,
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and give you more then it took away.
and give you more then it took away.
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Know the danger and duty of every condition, study them before they com• upon you, that they do not surprize you:
Know the danger and duty of every condition, study them before they com• upon you, that they do not surprise you:
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learn to know what's the danger, duty, and particular temptation of every condition, and in that condition you are most likely to expect a fall into:
Learn to know what's the danger, duty, and particular temptation of every condition, and in that condition you Are most likely to expect a fallen into:
vvb pc-acp vvi q-crq|vbz dt n1, n1, cc j n1 pp-f d n1, cc p-acp d n1 pn22 vbr av-ds j pc-acp vvi dt n1 p-acp:
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prepare for affliction as the common lott of the Saints, take it as no strange thing when it overtakes you:
prepare for affliction as the Common lot of the Saints, take it as no strange thing when it overtakes you:
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know how to abound and how to want.
know how to abound and how to want.
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A great deal of a Christians safety and comfort lies on this, to study the temptation and duty of every condition before it come, that so you may have your remedy at hand,
A great deal of a Christians safety and Comfort lies on this, to study the temptation and duty of every condition before it come, that so you may have your remedy At hand,
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and fall to your work, and commit your selves to God.
and fallen to your work, and commit your selves to God.
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16. Be as conscionable and strickt in the duties of your relations, & dealings with men, proportionably as in the duties of holiness, more directly to be performed to God;
16. Be as conscionable and strict in the duties of your relations, & dealings with men, proportionably as in the duties of holiness, more directly to be performed to God;
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make as much conscience, care, study, diligence, about being just, that you wrong no man in buying or selling,
make as much conscience, care, study, diligence, about being just, that you wrong no man in buying or selling,
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as you do in duti•s of holiness, hearing, praying, receiving.
as you do in duti•s of holiness, hearing, praying, receiving.
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In your trading make conscience of justice and faithfulness as well as in the worship of God,
In your trading make conscience of Justice and faithfulness as well as in the worship of God,
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and in your own personal behaviour;
and in your own personal behaviour;
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in your calling be diligent, not slothful in business, &c. And so in the duties of your relations:
in your calling be diligent, not slothful in business, etc. And so in the duties of your relations:
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Oh that Parents knew what a charge lies on them concerning the souls of their Children, &c. so Masters, look to your servants,
O that Parents knew what a charge lies on them Concerning the Souls of their Children, etc. so Masters, look to your Servants,
uh d n2 vvd r-crq dt n1 vvz p-acp pno32 vvg dt n2 pp-f po32 n2, av av n2, vvb p-acp po22 n2,
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and be as conscionable in doing your duty for th•ir souls good, and being faithful to them,
and be as conscionable in doing your duty for th•ir Souls good, and being faithful to them,
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and compassionate over them, as in your duty to God: keep up family duties with li•e, seriousness, diligence and vigor:
and compassionate over them, as in your duty to God: keep up family duties with li•e, seriousness, diligence and vigor:
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the life of Religion in the world must be kept up very much in families.
the life of Religion in the world must be kept up very much in families.
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17. Make it your study and care to do all the good you can in the worl•, let doing good be the principal part of your business, think that the safest and happiest life in which you can do greatest good;
17. Make it your study and care to do all the good you can in the worl•, let doing good be the principal part of your business, think that the Safest and Happiest life in which you can do greatest good;
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suffer not opportunities to slip out of your hands; take them where you have them, and seek where you may have them;
suffer not opportunities to slip out of your hands; take them where you have them, and seek where you may have them;
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look not only where you may get good, but where you may have opportunities to do good to others:
look not only where you may get good, but where you may have opportunities to do good to Others:
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every Talent must be answered for;
every Talon must be answered for;
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your knowledge, health, &c. use it as you will answer for it, and know 'tis one of the greatest m•rcies in the world for God to give you hearts in doing good with that he hath given, Heb. 13.16. not for applause, but be good Husbands for God, and consider which way you may attain your ends best by what you give or do.
your knowledge, health, etc. use it as you will answer for it, and know it's one of the greatest m•rcies in the world for God to give you hearts in doing good with that he hath given, Hebrew 13.16. not for applause, but be good Husbands for God, and Consider which Way you may attain your ends best by what you give or do.
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Thus be rich in good works.
Thus be rich in good works.
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18 Live still as before the living God, approve your hearts to him, as knowing you stand or fall unto his judgement.
18 Live still as before the living God, approve your hearts to him, as knowing you stand or fallen unto his judgement.
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Avoid carefully all offences unto men, for the Lords sake, and their conscience sake;
Avoid carefully all offences unto men, for the lords sake, and their conscience sake;
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take heed of scandal, and receive all the good from others you can, but stick not too much on mans approbation:
take heed of scandal, and receive all the good from Others you can, but stick not too much on men approbation:
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disregard not suspitions or reproofs of Godly men, but make not mans praise to be any part of your reward;
disregard not suspicions or reproofs of Godly men, but make not men praise to be any part of your reward;
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it is a small thing for me to be judged of men. Be not much troubled at it if you cannot please all:
it is a small thing for me to be judged of men. Be not much troubled At it if you cannot please all:
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the bawlings of the malicious should not disturb a soul that is quietly housed with God:
the bawlings of the malicious should not disturb a soul that is quietly housed with God:
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that soul is not well stablished in faith that can be so disturb'd and distempered by the wrath or words of malicious men.
that soul is not well established in faith that can be so disturbed and distempered by the wrath or words of malicious men.
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Remember God himself pleases not all;
remember God himself Pleases not all;
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the most of the world are enemies to their Maker upon the account of his Holiness, Justice, &c. and canst thou think to please all? withdraw from the world and your selves unto God,
the most of the world Are enemies to their Maker upon the account of his Holiness, justice, etc. and Canst thou think to please all? withdraw from the world and your selves unto God,
dt ds pp-f dt n1 vbr n2 p-acp po32 n1 p-acp dt n1 pp-f po31 n1, n1, av cc vm2 pns21 vvi pc-acp vvi d? vvb p-acp dt n1 cc po22 n2 p-acp np1,
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for the consolation of his approbation and for your felicity:
for the consolation of his approbation and for your felicity:
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this will save you from hypocrisie, and keep you from the temptations and vexations of the censorious world.
this will save you from hypocrisy, and keep you from the temptations and vexations of the censorious world.
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19. Be every day as serious in your preparation for death and judgement, as those that are always certain that it will come,
19. Be every day as serious in your preparation for death and judgement, as those that Are always certain that it will come,
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and know not the moment when it will come ( Matth. 24.49.) Use often to think seriously before-hand, what death is;
and know not the moment when it will come (Matthew 24.49.) Use often to think seriously beforehand, what death is;
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what thoughts, what tryals death will put a man upon: what temptations usually accompany our approaching death:
what thoughts, what trials death will put a man upon: what temptations usually accompany our approaching death:
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what you shall most need at such a time as that: what thoughts are likeliest to possess you then:
what you shall most need At such a time as that: what thoughts Are likeliest to possess you then:
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what you are likeliest to wish for when you must needs die, about spending your time, expending your estate, conversing with others, &c. Ask your selves, what will I wish I had done or been when I come to die? Think what will be most dreadful to a dying man,
what you Are likeliest to wish for when you must needs die, about spending your time, expending your estate, conversing with Others, etc. Ask your selves, what will I wish I had done or been when I come to die? Think what will be most dreadful to a dying man,
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for thus you have time to escape his judgement:
for thus you have time to escape his judgement:
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will it not be to think on a life lost in vanity, drench'd in worldliness, unreconciled to God,
will it not be to think on a life lost in vanity, drenched in worldliness, unreconciled to God,
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or at least in utter uncertainty of his love? God hath not foreshewed what will be a dying mans terror, to torment thee,
or At least in utter uncertainty of his love? God hath not foreshowed what will be a dying men terror, to torment thee,
cc p-acp ds p-acp j n1 pp-f po31 n1? np1 vhz xx vvn r-crq vmb vbi dt j-vvg ng1 n1, pc-acp vvi pno21,
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but to get out that terror; that which will be most terrible at death, conquer and destroy it presently.
but to get out that terror; that which will be most terrible At death, conquer and destroy it presently.
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They that were ready went in with the Bridegroom, and the door was shut, (Matth. 25.10.) Oh happy thou,They that were ready went in with the Bridegroom, and the door was shut, (Matthew 25.10.) O happy thou,
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if while the door is open thou be found ready to go in:
if while the door is open thou be found ready to go in:
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woe, if when the door be shut, thou hast thy preparation to make, thy graces to seek.
woe, if when the door be shut, thou hast thy preparation to make, thy graces to seek.
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Bethink what you will either wish or fear when you come to dye, and when you will say, this should have been done, &c. let it now be done.
Bethink what you will either wish or Fear when you come to die, and when you will say, this should have been done, etc. let it now be done.
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20. Rise speedily after every fall by sound repentance, and a fresh recourse to the bloud of Christ, Covenant of Grace, and his intercession.
20. Rise speedily After every fallen by found Repentance, and a fresh recourse to the blood of christ, Covenant of Grace, and his Intercession.
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Lie not secure in any s•n into which thou art lapsed: take heed of delaying and trifling, when thy particular repentance should be exercised.
Lie not secure in any s•n into which thou art lapsed: take heed of delaying and trifling, when thy particular Repentance should be exercised.
n1 xx j p-acp d n1 p-acp r-crq pns21 vb2r vvn: vvb n1 pp-f vvg cc vvg, c-crq po21 j n1 vmd vbi vvn.
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Renew thy Covenant, and after thy ri•ing deal faithfully with thy self and God, favour not thy sin,
Renew thy Covenant, and After thy ri•ing deal faithfully with thy self and God, favour not thy since,
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nor flesh, go to the quick, leave no corruption at the bottom:
nor Flesh, go to the quick, leave no corruption At the bottom:
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If called to make restitution, to shame thy self before men by confession, stick not at it:
If called to make restitution, to shame thy self before men by Confessi, stick not At it:
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take the plainest course, that is the way of God: And let not any thought of shame, dishonour, or losse hinder it:
take the Plainest course, that is the Way of God: And let not any Thought of shame, dishonour, or loss hinder it:
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for the more it costs thee to rise from sin, the likelier 'tis thou art sound in thy conversion,
for the more it costs thee to rise from since, the likelier it's thou art found in thy conversion,
c-acp dt av-dc pn31 vvz pno21 pc-acp vvi p-acp n1, dt jc pn31|vbz pns21 vb2r j p-acp po21 n1,
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and the more comfort wilt thou have:
and the more Comfort wilt thou have:
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otherwise the feares and paines of thy disease will be upon thee, when the thorough cure would have prevented it:
otherwise the fears and pains of thy disease will be upon thee, when the thorough cure would have prevented it:
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quarrel not at any mans reproof, though they m•scarry in it, have mentioned thy faults with passion &c. take that which is good and be thankful.
quarrel not At any men reproof, though they m•scarry in it, have mentioned thy Faults with passion etc. take that which is good and be thankful.
vvb xx p-acp d ng1 n1, cs pns32 vvb p-acp pn31, vhb vvn po21 n2 p-acp n1 av vvb d r-crq vbz j cc vbb j.
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And after every fall sit not down in perpetual distress, but, as Christ takes the honour of thy cure, take thou the comfort of thy cure when recovered.
And After every fallen fit not down in perpetual distress, but, as christ Takes the honour of thy cure, take thou the Comfort of thy cure when recovered.
cc p-acp d n1 vvb xx a-acp p-acp j n1, cc-acp, c-acp np1 vvz dt vvb pp-f po21 n1, vvb pns21 dt vvb pp-f po21 n1 c-crq vvn.
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See thou art truly risen by repentance and returned to him whom thou hast dishonoured.
See thou art truly risen by Repentance and returned to him whom thou hast dishonoured.
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— Thy care must be to see thou be sincere in thy return, and then walk comfortably.
— Thy care must be to see thou be sincere in thy return, and then walk comfortably.
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See that Satan make not thee walk so as to rob thee of thy comfort, and God of his honour.
See that Satan make not thee walk so as to rob thee of thy Comfort, and God of his honour.
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Thus having given you twenty Directions, I shall reduce all to these eight Particulars. 1. Do not think strength of grace will be got with ease:
Thus having given you twenty Directions, I shall reduce all to these eight Particulars. 1. Do not think strength of grace will be god with ease:
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you must do that, that in other things is done for the attaining of strength, increase and confirmation.
you must do that, that in other things is done for the attaining of strength, increase and confirmation.
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A man cannot attain knowledge in Law, Physick, or any Art, without studying, diligence, unwearied labour and patience, through that time that is necessary to attain it.
A man cannot attain knowledge in Law, Physic, or any Art, without studying, diligence, unwearied labour and patience, through that time that is necessary to attain it.
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Set your selves to the reading of the Scripture, and other good books study good truths think not to attain mastery in a day:
Set your selves to the reading of the Scripture, and other good books study good truths think not to attain mastery in a day:
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And if ever such a conceit come in your minds, that you are strong confirmed Christians, do not easily entertain it:
And if ever such a conceit come in your minds, that you Are strong confirmed Christians, do not Easily entertain it:
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there must be time, industry and diligence: ordinarily suspect the conceit you may have of strength and confirmation; you must grow by degrees:
there must be time, industry and diligence: ordinarily suspect the conceit you may have of strength and confirmation; you must grow by Degrees:
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Gods method is, to begin like a grain of Mustard-seed: we are not born men: labour in the proper meanes with patience:
God's method is, to begin like a grain of Mustard seed: we Are not born men: labour in the proper means with patience:
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infused gifts are given according to the manner of acquiring them: God gives as if our acquisition did attain it:
infused Gifts Are given according to the manner of acquiring them: God gives as if our acquisition did attain it:
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never think of having this without patience, labour and diligence.
never think of having this without patience, labour and diligence.
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2. Grow up in the Church of God, and under his Officers, and Ordinances, and among his people:
2. Grow up in the Church of God, and under his Officers, and Ordinances, and among his people:
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Do not transplant your selves from the garden and vineyard of the Lord, if you will thrive:
Do not transplant your selves from the garden and vineyard of the Lord, if you will thrive:
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no prospering in the Commons where weeds will choak, &c. Keep within the Church of God, in the communion of his People, among his Servants, under the guidance of his Ministers,
no prospering in the Commons where weeds will choke, etc. Keep within the Church of God, in the communion of his People, among his Servants, under the guidance of his Ministers,
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for that is the duty of Ministers to bring up, train up, and help the weak ones, till they grow to be strong:
for that is the duty of Ministers to bring up, train up, and help the weak ones, till they grow to be strong:
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they are to be Gods Nurses, and helpers of the weak in the House of God:
they Are to be God's Nurse's, and helpers of the weak in the House of God:
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Do not think to prosper by breaking over the hedge, under pretence of any right of holinesse whatsoever, following any party that would draw you to separation.
Do not think to prosper by breaking over the hedge, under pretence of any right of holiness whatsoever, following any party that would draw you to separation.
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3. Make it, amongst others, the pricipal study of your lives, to study the love of God in the Redeemer, the nature of the new Covenant,
3. Make it, among Others, the principal study of your lives, to study the love of God in the Redeemer, the nature of the new Covenant,
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and the infinite goodnesse revealed in the face of a Mediator:
and the infinite Goodness revealed in the face of a Mediator:
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how it was his design to attract the hearts of men to the love of God, by revealing his infinite love in the Redeemer,
how it was his Design to attract the hearts of men to the love of God, by revealing his infinite love in the Redeemer,
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unto which end Christ came for, even to represent Gods goodnesse in sinners hearts, of their being reconciled to him,
unto which end christ Come for, even to represent God's Goodness in Sinners hearts, of their being reconciled to him,
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and ravishing them with his love. Study the glory and ravishing love of God, and unspeakable goodnesse in a Redeemer.
and ravishing them with his love. Study the glory and ravishing love of God, and unspeakable Goodness in a Redeemer.
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4. Live not by sense, or upon worldly hopes, nor in the exercise of it: See that you live a mortified life:
4. Live not by sense, or upon worldly hope's, nor in the exercise of it: See that you live a mortified life:
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take heed of glutting your selves with creatures, or letting our hearts out to any creature,
take heed of glutting your selves with creatures, or letting our hearts out to any creature,
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or letting any creature be to dear to you: live not too much on any sensible thing, or upon any worldly hopes or expectations.
or letting any creature be to dear to you: live not too much on any sensible thing, or upon any worldly hope's or Expectations.
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Shut your eyes to the world:
Shut your eyes to the world:
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let not your desires run out to the world, and live as much as you can upon the world to come.
let not your Desires run out to the world, and live as much as you can upon the world to come.
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5. Let holy self-suspition alwayes make you fearful of temptation and keep you out of the Devils way:
5. Let holy Self-suspicion always make you fearful of temptation and keep you out of the Devils Way:
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Would you keep your standing, grow better and strong in grace? let not the pride of your hearts,
Would you keep your standing, grow better and strong in grace? let not the pride of your hearts,
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or confidence of your strength, make you meet among any unlawful communion, see any inticing spectacle,
or confidence of your strength, make you meet among any unlawful communion, see any enticing spectacle,
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or thrust your selves upon temptation: you are never safe if you thrust your selves upon temptation:
or thrust your selves upon temptation: you Are never safe if you thrust your selves upon temptation:
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think with your self, my weakness is great, I must not gaze upon this inticing object, lest my heart take fire;
think with your self, my weakness is great, I must not gaze upon this enticing Object, lest my heart take fire;
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I am not so strong as to be able to stand against such, &c. 6. When you cannot attain unto that heat of internal affection you would, be sure you walk uprightly with God: sin not wilfully: keep your garments clean:
I am not so strong as to be able to stand against such, etc. 6. When you cannot attain unto that heat of internal affection you would, be sure you walk uprightly with God: sin not wilfully: keep your garments clean:
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set his Law before your eyes: sin not wilfully for a world:
Set his Law before your eyes: sin not wilfully for a world:
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be but found in the way of duty, and God will blesse you, and meet you in that way:
be but found in the Way of duty, and God will bless you, and meet you in that Way:
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be as exact in obedience, as if you had that frame of soul you desire. 7. In a special manner keep all your bodily senses and desires in subjection;
be as exact in Obedience, as if you had that frame of soul you desire. 7. In a special manner keep all your bodily Senses and Desires in subjection;
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mortifie the flesh, keep under your carnal desires in a due subjection to the Spirit; let none of your senses take the reines out of your hands:
mortify the Flesh, keep under your carnal Desires in a due subjection to the Spirit; let none of your Senses take the reins out of your hands:
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keep a dominion over your senses. Lastly, All your life long be longing to die: let the work of your life be to learn to dye.
keep a dominion over your Senses. Lastly, All your life long be longing to die: let the work of your life be to Learn to die.
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Consider what necessity to the safety and comfort of death, to consider frequently, what assaults will be made upon dying men, that you may every day fortifie against it, to consider what graces and duties will be most needful and useful then, that you may be most conversing with and exercising those graces and duties.
Consider what necessity to the safety and Comfort of death, to Consider frequently, what assaults will be made upon dying men, that you may every day fortify against it, to Consider what graces and duties will be most needful and useful then, that you may be most conversing with and exercising those graces and duties.
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Hee that hath well learn'd to die, is no weak Christian. The strength of your grace lies in the exercise of these things;
He that hath well learned to die, is no weak Christian. The strength of your grace lies in the exercise of these things;
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faithfully practise them ▪ and you will stand when others fall; you will have comfort, when others cast away their comfort;
faithfully practise them ▪ and you will stand when Others fallen; you will have Comfort, when Others cast away their Comfort;
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you will die in peace, when others die in horror. The end of the Ninth Sermon.
you will die in peace, when Others die in horror. The end of the Ninth Sermon.
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SERMON X. TEXT. HEBR. 11.38. The former Part of the verse. Of whom the World was not worthy.
SERMON X. TEXT. HEBREW. 11.38. The former Part of the verse. Of whom the World was not worthy.
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THe Apostle in this excellent Chapter (that by some is deservedly called, a little Book of Martyrs) discovers the Triumph of Faith,
THe Apostle in this excellent Chapter (that by Some is deservedly called, a little Book of Martyrs) discovers the Triumph of Faith,
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or victory against all difficulty we meet with: First, Faith it assents to Truths be they never so improbable.
or victory against all difficulty we meet with: First, Faith it assents to Truths be they never so improbable.
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Secondly, It puts men upon Duties, be they never so irrational, or against carnal Interest. Thirdly, It enables to sufferings, be they never so afflictive.
Secondly, It puts men upon Duties, be they never so irrational, or against carnal Interest. Thirdly, It enables to sufferings, be they never so afflictive.
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These Worthies went through all by the victory that overcame the world, the bitterness as well as the sweetnesse thereof.
These Worthies went through all by the victory that overcame the world, the bitterness as well as the sweetness thereof.
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In these Verses the Apostle doth two things:
In these Verses the Apostle does two things:
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First, He sets down the greatness and smartnesse of their sufferings, which are by some Learned men reduced to three Heads:
First, He sets down the greatness and smartness of their sufferings, which Are by Some Learned men reduced to three Heads:
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First, Those sufferings that were to tempt them, and draw them from God, by those pains and tortures they were to undergo.
First, Those sufferings that were to tempt them, and draw them from God, by those pains and tortures they were to undergo.
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Secondly, Those sufferings they underwent in dying.
Secondly, Those sufferings they underwent in dying.
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Thirdly, Their sufferings in regard of wandring and leaving their comforts, rather then they would lose God.
Thirdly, Their sufferings in regard of wandering and leaving their comforts, rather then they would loose God.
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There were all kind of persecutions laid upon these Saints, through all which they waded, and never would be brought to forsake God and his truth, for any of them.
There were all kind of persecutions laid upon these Saints, through all which they waded, and never would be brought to forsake God and his truth, for any of them.
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2. We have here the excellency of the sufferer, and that is in that expression, These men, or these persons, when they were under all these distresses from the world,
2. We have Here the excellency of the sufferer, and that is in that expression, These men, or these Persons, when they were under all these Distresses from the world,
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yet they were such of whom the world was not worthy.
yet they were such of whom the world was not worthy.
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Brethren, The excellency of these Saints and servants of God is considerable two wayes, that we may proceed distinctly and clearly.
Brothers, The excellency of these Saints and Servants of God is considerable two ways, that we may proceed distinctly and clearly.
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First, In reference to the wicked, their excellency was so great that the wicked world was not worthy of them.
First, In Referente to the wicked, their excellency was so great that the wicked world was not worthy of them.
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Secondly, Their excellency is discovered from the estimate, or judgment that the Apostle passes upon them, who tells us, that he accounted them to be such,
Secondly, Their excellency is discovered from the estimate, or judgement that the Apostle passes upon them, who tells us, that he accounted them to be such,
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though they were under such distresses and troubles, yet they were a people of whom the world was not worthy.
though they were under such Distresses and Troubles, yet they were a people of whom the world was not worthy.
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I shall fall upon the due estimation the blessed Apostle raises upon these persecuted Saints, who was enlightned by the Spirit of God,
I shall fallen upon the due estimation the blessed Apostle raises upon these persecuted Saints, who was enlightened by the Spirit of God,
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and so was able to passe a right sentence upon these persecuted Saints; from this I raise this ensuing Observation.
and so was able to pass a right sentence upon these persecuted Saints; from this I raise this ensuing Observation.
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Observ. That a godly man doth see a very great worth and excellency in the people of God in the midst of all their troubles and distresses;Observation That a godly man does see a very great worth and excellency in the people of God in the midst of all their Troubles and Distresses;
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Or, That a godly man, a gracious heart, one that hath spiritual Spectacles, does see an excellency and worth in the people of God, in the midst of all trouble and persecution that can befall them.Or, That a godly man, a gracious heart, one that hath spiritual Spectacles, does see an excellency and worth in the people of God, in the midst of all trouble and persecution that can befall them.
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Here I shall handle it first doctrinally according to my constant method, then come to improve it by way of Application.
Here I shall handle it First doctrinally according to my constant method, then come to improve it by Way of Application.
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For the Doctrinal handling of it, there are two things must be discovered;
For the Doctrinal handling of it, there Are two things must be discovered;
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First, Wherein the high estimation of a gracious heart does appear, wherein it doth discover it self, wherein they shew they have such an high estimation.
First, Wherein the high estimation of a gracious heart does appear, wherein it does discover it self, wherein they show they have such an high estimation.
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Secondly, Whence it is, and how it comes to pass, that godly men have this high and honourable esteem of the Saints and people of God in their troubles and distresses which befall them.
Secondly, Whence it is, and how it comes to pass, that godly men have this high and honourable esteem of the Saints and people of God in their Troubles and Distresses which befall them.
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For the first, Wherein the high estimation of a gracious heart does appear, I shall shew it in five or six following particulars.
For the First, Wherein the high estimation of a gracious heart does appear, I shall show it in five or six following particulars.
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First, It appears in this, In that they are not ashamed of owning their persons and faith, that they profess in their troubles and distresses;
First, It appears in this, In that they Are not ashamed of owning their Persons and faith, that they profess in their Troubles and Distresses;
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the society of the people of God, and the fellowship of the Faith and profession, is highly respected by a gracious heart, let the Saints lye under never so great distresses.
the society of the people of God, and the fellowship of the Faith and profession, is highly respected by a gracious heart, let the Saints lie under never so great Distresses.
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This is manifest in Moses in the 25. and 26, Verses of this Chapter, He chose rather to suffer affliction with the people of God,
This is manifest in Moses in the 25. and 26, Verses of this Chapter, He chosen rather to suffer affliction with the people of God,
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then to injoy all the pleasure and preferment of Pharaohs Court. The Israelites Religion, the profession of the true God,then to enjoy all the pleasure and preferment of Pharaohs Court. The Israelites Religion, the profession of the true God,
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and owning the faith and those Truths the Israelites stood up for, this was that which Moses would not desert:
and owning the faith and those Truths the Israelites stood up for, this was that which Moses would not desert:
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and thence it was he did not desert their company and society, but went and visited them when they lay under those burthens under which they lay.
and thence it was he did not desert their company and society, but went and visited them when they lay under those burdens under which they lay.
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Secondly, The second thing wherein is discovered so high an estimation of the Saints and people of God in sufferings, is their sympathizing,
Secondly, The second thing wherein is discovered so high an estimation of the Saints and people of God in sufferings, is their sympathizing,
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and fellow-feeling with them in their sufferings;
and fellow-feeling with them in their sufferings;
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if it goes ill with the Church and people of God, all the rest sympathizes with them;
if it Goes ill with the Church and people of God, all the rest sympathizes with them;
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if one member suffers, all the rest suffer.
if one member suffers, all the rest suffer.
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Instance, Nehemiah (who had the greatest favour of the greatest Prince then on earth) he look'd with a sad countenance,
Instance, Nehemiah (who had the greatest favour of the greatest Prince then on earth) he looked with a sad countenance,
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because of the sufferings of the Saints and people of God, Nehem. 2.2. Wherefore the King said unto me, Why is thy countenance sad, seeing thou art not sick? this is nothing else but sorrow of heart.
Because of the sufferings of the Saints and people of God, Nehemiah 2.2. Wherefore the King said unto me, Why is thy countenance sad, seeing thou art not sick? this is nothing Else but sorrow of heart.
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Then I was very sore afraid, and answered the King, Because of the distresses the people of God lye under: Then I was very soar afraid, and answered the King, Because of the Distresses the people of God lie under:
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The pleasure of Musick should never be with him, sayes David, in Psal. 137.6.
The pleasure of Music should never be with him, Says David, in Psalm 137.6.
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If I do not remember thee, let my tongue cleave to the roof of my mouth, If I do not Remember thee, let my tongue cleave to the roof of my Mouth,
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if I prefer not Jerusalem above my chief joy. if I prefer not Jerusalem above my chief joy.
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As it is with two strings in an instrument rightly tuned, if one be touched, the other trembles;
As it is with two strings in an Instrument rightly tuned, if one be touched, the other trembles;
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if one servant of Christ be in a suffering condition, the rest suffers with him:
if one servant of christ be in a suffering condition, the rest suffers with him:
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this is the damp of all worldly delight, if it be ill with any of the people of God, the rest suffer in the way of compassion.
this is the damp of all worldly delight, if it be ill with any of the people of God, the rest suffer in the Way of compassion.
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Thirdly, In that they can plead for them, and take their parts, when they are never so much out of favour,
Thirdly, In that they can plead for them, and take their parts, when they Are never so much out of favour,
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when they are never so much despised and abused:
when they Are never so much despised and abused:
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This was in the case of Jonathan, how hee pleaded for poor David before his cruel father Saul, though Saul called him a cursed son,
This was in the case of Johnathan, how he pleaded for poor David before his cruel father Saul, though Saul called him a cursed son,
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and fell foul on his Mother because of him.
and fell foul on his Mother Because of him.
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See this in the case of Esther, though it was death to go in to the King, to plead for the Iewes, yet for all this shee sayes, If I perish, I perish;
See this in the case of Esther, though it was death to go in to the King, to plead for the Iewes, yet for all this she Says, If I perish, I perish;
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resolved I am, come what will come of it, in I will go, I can die, but I cannot be silent.
resolved I am, come what will come of it, in I will go, I can die, but I cannot be silent.
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Fourthly, In that they will relieve them, and help, and supply them with all needful good things they can;
Fourthly, In that they will relieve them, and help, and supply them with all needful good things they can;
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if they cannot do what they would, they will do for them what they can. See this in the case of Jeremiah, chap. 38. verse 8, 11, 12.13. Ebedmelech went forth out of the Kings house, and spake to the King —:
if they cannot do what they would, they will do for them what they can. See this in the case of Jeremiah, chap. 38. verse 8, 11, 12.13. Ebedmelech went forth out of the Kings house, and spoke to the King —:
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So Ebedmelech took the men with him, and went into the house of the King, under the treasury,
So Ebedmelech took the men with him, and went into the house of the King, under the treasury,
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and took thence old cast clouts, and old rotten rags, and let them down by cords into the dungeon to Jeremiah.and took thence old cast clouts, and old rotten rags, and let them down by cords into the dungeon to Jeremiah.
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And Ebedmelech the Ethiopian said unto Jeremiah, Put now these old cast clouts, and rotten rags under thine arm holes under the cords. And Ebedmelech the Ethiopian said unto Jeremiah, Put now these old cast clouts, and rotten rags under thine arm holes under the cords.
cc np1 dt jp vvd p-acp np1, vvb av d j j-vvn n2, cc j-vvn n2 p-acp po21 n1 n2 p-acp dt n2.
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And Jeremiah did so. So they drew up Jeremiah with cords, and took him up out of the dungeon,
And Jeremiah did so. So they drew up Jeremiah with cords, and took him up out of the dungeon,
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and Jeremiah remained in the Court of the prison. He would never be quiet till hee had got the Prophet out of the dungeon,and Jeremiah remained in the Court of the prison. He would never be quiet till he had god the Prophet out of the dungeon,
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and though the cords were lined with rags, yet more with love: and this favour of Ebedmelech God remembred. 1 Kings 18.4. Obadiahs master was not onely an oppressor of the Saints and Prophets of God, but a very great persecutor:
and though the cords were lined with rags, yet more with love: and this favour of Ebedmelech God remembered. 1 Kings 18.4. Obadiah's master was not only an oppressor of the Saints and prophets of God, but a very great persecutor:
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This good man Obadiah took and hid an hundred Prophets of the Lord, and fed them with bread and water (I will not undertake to prophesie to you this day,
This good man Obadiah took and hid an hundred prophets of the Lord, and fed them with bred and water (I will not undertake to prophesy to you this day,
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yet time may come, when bread and water may bee good food for a faithful Prophet.)
yet time may come, when bred and water may be good food for a faithful Prophet.)
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Here note the gracious disposition of good Obadiah, as well as the providence of God in this act. 2 Tim. 1.16, 17, 18. The Lord give mercy unto the house Onesiphorus, for he oft refreshed me,
Here note the gracious disposition of good Obadiah, as well as the providence of God in this act. 2 Tim. 1.16, 17, 18. The Lord give mercy unto the house Onesiphorus, for he oft refreshed me,
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and was not ashamed of my chaine. But when he was in Rome, he sought me out very diligently, and found me.
and was not ashamed of my chain. But when he was in Room, he sought me out very diligently, and found me.
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The Lord grant unto him, that he may finde mercy of the Lord in that day:
The Lord grant unto him, that he may find mercy of the Lord in that day:
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and in how many things hee ministred unto me at Ephesus, thou knowest very well. A most admirable Scripture to this purpose.and in how many things he ministered unto me At Ephesus, thou Knowest very well. A most admirable Scripture to this purpose.
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Blessed Paul being thrown into prison, being in bonds, Onesiphorus often refresh'd him, and was not ashamed of his chaines:
Blessed Paul being thrown into prison, being in bonds, Onesiphorus often refreshed him, and was not ashamed of his chains:
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How did he shew this? When he was in Rome, he sought him out diligently.
How did he show this? When he was in Room, he sought him out diligently.
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By the way note, That Rome was the place where the cruel Nero was Emperour, it was the place where much blood of the Martyrs was spilt,
By the Way note, That Room was the place where the cruel Nero was Emperor, it was the place where much blood of the Martyrs was spilled,
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yet there this good man sought out Paul diligently.
yet there this good man sought out Paul diligently.
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Mark what follows, which is the prayer of Paul, The Lord grant to him that he may find mercy of the Lord in that day.
Mark what follows, which is the prayer of Paul, The Lord grant to him that he may find mercy of the Lord in that day.
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I profess Sirs, I had rather have the prayers of Paul ▪ then the preferments of the greatest Court on earth:
I profess Sirs, I had rather have the Prayers of Paul ▪ then the preferments of the greatest Court on earth:
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Christians, it is the greatest treasure in your house, to have the prayers of good men to God for you:
Christians, it is the greatest treasure in your house, to have the Prayers of good men to God for you:
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You that have shewn your great and abundant love to the Saints and Servants of God in distress:
You that have shown your great and abundant love to the Saints and Servants of God in distress:
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I do from my soul beg the like mercy for you, that whatever you have done for his, may be ten thousand times made up by him, that you may find mercy in that day,
I do from my soul beg the like mercy for you, that whatever you have done for his, may be ten thousand times made up by him, that you may find mercy in that day,
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and truely Sirs, in that day mercy will be worth receiving.
and truly Sirs, in that day mercy will be worth receiving.
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Fifthly, They supplicate to God for them, they do not go to the Throne of Grace for themselves,
Fifthly, They supplicate to God for them, they do not go to the Throne of Grace for themselves,
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but Sion is in their thoughts.
but Sion is in their thoughts.
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I am confident it is so with some, and am perswaded it is so with all;
I am confident it is so with Some, and am persuaded it is so with all;
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they never beg daily bread for themselves, but they remember Sion: In the 51 Psalm, David was under trouble of Conscience, soul-trouble, which is the soul of trouble,
they never beg daily bred for themselves, but they Remember Sion: In the 51 Psalm, David was under trouble of Conscience, Soul trouble, which is the soul of trouble,
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yet at the latter end of the 51 Psalme he breaks out into this earnest supplication to God, Do good in thy good pleasure unto Sion, build thou up the walls of Jerusalem:
yet At the latter end of the 51 Psalm he breaks out into this earnest supplication to God, Do good in thy good pleasure unto Sion, built thou up the walls of Jerusalem:
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So long as it is ill with the people of God, so long they are earnest with God;
So long as it is ill with the people of God, so long they Are earnest with God;
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and though they cannot overcome men with their prayers (which by the way they are to endeavour) yet they will never leave supplicating the Almighty, till they have overcome.
and though they cannot overcome men with their Prayers (which by the Way they Are to endeavour) yet they will never leave supplicating the Almighty, till they have overcome.
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As the sufferings of Gods people are precious in the sight of God, so they are in the sight of the people of God.
As the sufferings of God's people Are precious in the sighed of God, so they Are in the sighed of the people of God.
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I come now to shew whence it is, That there is such an high esteem in the people of God, of the people of God, when under trouble and distress;
I come now to show whence it is, That there is such an high esteem in the people of God, of the people of God, when under trouble and distress;
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for this take two Heads of Reasons. First, In regard of those of the people of God that do behold their sufferings.
for this take two Heads of Reasons. First, In regard of those of the people of God that do behold their sufferings.
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Secondly, In regard of those people of God that are in sufferings.
Secondly, In regard of those people of God that Are in sufferings.
ord, p-acp n1 pp-f d n1 pp-f np1 cst vbr p-acp n2.
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2377
First, In regard those of the people of God, that do behold their sufferings, troubles and distresses, in three regards.
First, In regard those of the people of God, that do behold their sufferings, Troubles and Distresses, in three regards.
ord, p-acp n1 d pp-f dt n1 pp-f np1, cst vdb vvi po32 n2, n2 cc n2, p-acp crd n2.
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First, Those of the people of God that look upon others in trouble, though they are such as may differ from them, in regard of outward estate;
First, Those of the people of God that look upon Others in trouble, though they Are such as may differ from them, in regard of outward estate;
ord, d pp-f dt n1 pp-f np1 cst vvb p-acp n2-jn p-acp n1, cs pns32 vbr d c-acp vmb vvi p-acp pno32, p-acp n1 pp-f j n1;
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2379
one may be in honour, the other in dishonour, yet they have an interest in the same head,
one may be in honour, the other in dishonour, yet they have an Interest in the same head,
pi vmb vbi p-acp n1, dt j-jn p-acp n1, av pns32 vhb dt n1 p-acp dt d n1,
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and do belong to the same body that they do; they are not wooden leggs, nor glasse eyes;
and do belong to the same body that they do; they Are not wooden legs, nor glass eyes;
cc vdb vvi p-acp dt d n1 cst pns32 vdb; pns32 vbr xx j n2, ccx n1 n2;
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therefore Christ is called the Common Saviour, and the Saviour of the body, the whole Church:
Therefore christ is called the Common Saviour, and the Saviour of the body, the Whole Church:
av np1 vbz vvn dt j n1, cc dt n1 pp-f dt n1, dt j-jn n1:
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2382
Faith it is called, the like precious faith, 2 Pet. 1 ch. in the beginning:
Faith it is called, the like precious faith, 2 Pet. 1 changed. in the beginning:
n1 pn31 vbz vvn, dt av-j j n1, crd np1 crd n2. p-acp dt n1:
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to them that have obtained like precious Faith, &c. The faith of one believer does as truely lay hold on Christ, as the faith of another.to them that have obtained like precious Faith, etc. The faith of one believer does as truly lay hold on christ, as the faith of Another.
p-acp pno32 cst vhb vvn av-j j n1, av dt n1 pp-f crd n1 vdz p-acp av-j vvd vvi p-acp np1, c-acp dt n1 pp-f n-jn.
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This salvation is called common salvation:
This salvation is called Common salvation:
d n1 vbz vvn j n1:
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my meaning is, this outward disproportion, as to birth and education, puts no difference at all in a spiritual respect, between believer and believer:
my meaning is, this outward disproportion, as to birth and education, puts no difference At all in a spiritual respect, between believer and believer:
po11 n1 vbz, d j n1, c-acp p-acp n1 cc n1, vvz dx n1 p-acp d p-acp dt j n1, p-acp n1 cc n1:
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a King and a Beggar, all one in Christ;
a King and a Beggar, all one in christ;
dt n1 cc dt n1, d pi p-acp np1;
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a Iew or a Greek, a great Scholar, or a poor ignorant man, as to the spiritual state, all one, made happy the same way.
a Iew or a Greek, a great Scholar, or a poor ignorant man, as to the spiritual state, all one, made happy the same Way.
dt np1 cc dt jp, dt j n1, cc dt j j n1, c-acp p-acp dt j n1, d pi, vvd j dt d n1.
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Secondly, Because they look at Spiritual excellency, and are able to discern spiritual excellency;
Secondly, Because they look At Spiritual excellency, and Are able to discern spiritual excellency;
ord, c-acp pns32 vvb p-acp j n1, cc vbr j pc-acp vvi j n1;
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they have a renewed Judgement, as they look upon their old courses and sinnes with a new eye,
they have a renewed Judgement, as they look upon their old courses and Sins with a new eye,
pns32 vhb dt j-vvn n1, c-acp pns32 vvb p-acp po32 j n2 cc n2 p-acp dt j n1,
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so they look upon their company with a new eye: those that before they highly esteem'd, they now disesteem:
so they look upon their company with a new eye: those that before they highly esteemed, they now disesteem:
av pns32 vvb p-acp po32 n1 p-acp dt j n1: d cst c-acp pns32 av-j vvd, pns32 av vvb:
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those persons that before they esteem'd a damp to their mirth, they now look upon them as the excellent ones of the earth, Prov. 12. v. 26. The righteous is more excellent than his neighbour.
those Persons that before they esteemed a damp to their mirth, they now look upon them as the excellent ones of the earth, Curae 12. v. 26. The righteous is more excellent than his neighbour.
d n2 cst a-acp pns32 vvd dt n-jn p-acp po32 n1, pns32 av vvb p-acp pno32 p-acp dt j pi2 pp-f dt n1, np1 crd n1 crd dt j vbz av-dc j cs po31 n1.
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In the 16 Psalme, sayes David, My goodnesse extends not to thee, but to the Saints;
In the 16 Psalm, Says David, My Goodness extends not to thee, but to the Saints;
p-acp dt crd n1, vvz np1, po11 n1 vvz xx p-acp pno21, cc-acp p-acp dt n2;
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the excellent ones in whom is all my delight. Here was a renewed estimation, David saw excellency in these which worldlings despised.the excellent ones in whom is all my delight. Here was a renewed estimation, David saw excellency in these which worldlings despised.
dt j pi2 p-acp ro-crq vbz d po11 n1. av vbds dt j-vvn n1, np1 vvd n1 p-acp d r-crq n2 vvn.
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A carnal eye sees no glory but in carnal objects; Worldlings blesse the Covetous, whom the Lord abhorrs.
A carnal eye sees no glory but in carnal objects; Worldlings bless the Covetous, whom the Lord abhors.
dt j n1 vvz dx n1 cc-acp p-acp j n2; n2 vvb dt j, ro-crq dt n1 vvz.
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A gracious heart sees a spiritual worth in a man divested of worldly enjoyments, as a curious eye may,
A gracious heart sees a spiritual worth in a man divested of worldly enjoyments, as a curious eye may,
dt j n1 vvz dt j n1 p-acp dt n1 vvn pp-f j n2, c-acp dt j n1 vmb,
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and does see a great deal of Art and Curiosity in a picture, though in a broken frame.
and does see a great deal of Art and Curiosity in a picture, though in a broken frame.
cc vdz vvi dt j n1 pp-f n1 cc n1 p-acp dt n1, cs p-acp dt j-vvn n1.
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A Beast can see the shining of a Diamond, but knowes not the worth of it;
A Beast can see the shining of a Diamond, but knows not the worth of it;
dt n1 vmb vvi dt j-vvg pp-f dt n1, cc-acp vvz xx dt n1 pp-f pn31;
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a beast will rather lick up a lock of Hay, then a Diamond, though of never so great value.
a beast will rather lick up a lock of Hay, then a Diamond, though of never so great valve.
dt n1 vmb av-c vvi a-acp dt n1 pp-f n1, cs dt n1, cs pp-f av av j n1.
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A wicked man wants a spirit of discerning.
A wicked man Wants a Spirit of discerning.
dt j n1 vvz dt n1 pp-f vvg.
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The people of God are the Workmanship of God, which a godly man is very much taken withall;
The people of God Are the Workmanship of God, which a godly man is very much taken withal;
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not with the greatnesse, but with the goodnesse that is in them.
not with the greatness, but with the Goodness that is in them.
xx p-acp dt n1, cc-acp p-acp dt n1 cst vbz p-acp pno32.
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The four Monarchs of the earth are exprest by four beasts, which shewes their cruelty, not their curiosity, in observing that of God which may be observed.
The four Monarchs of the earth Are expressed by four beasts, which shows their cruelty, not their curiosity, in observing that of God which may be observed.
dt crd n2 pp-f dt n1 vbr vvn p-acp crd n2, r-crq vvz po32 n1, xx po32 n1, p-acp vvg d pp-f np1 r-crq vmb vbi vvn.
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A child is taken with the Gay, but a Learned man is taken with the Learning, and Art of a lesson.
A child is taken with the Gay, but a Learned man is taken with the Learning, and Art of a Lesson.
dt n1 vbz vvn p-acp dt j, cc-acp dt j n1 vbz vvn p-acp dt n1, cc n1 pp-f dt n1.
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Thirdly, A child of God, is one that highly esteemes the people of God, judging of them as God judges.
Thirdly, A child of God, is one that highly esteems the people of God, judging of them as God judges.
ord, dt n1 pp-f np1, vbz pi cst av-j vvz dt n1 pp-f np1, vvg pp-f pno32 p-acp np1 n2.
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The child esteems as the father esteems:
The child esteems as the father esteems:
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if the father cannot love any one, the ingenious child cannot endure that he should come into the house.
if the father cannot love any one, the ingenious child cannot endure that he should come into the house.
cs dt n1 vmbx vvi d crd, dt j n1 vmbx vvi cst pns31 vmd vvi p-acp dt n1.
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The Courtier followes the favorite of the King; whom the King honours, they cringe to. But to be sure it is true as to spirituals:
The Courtier follows the favourite of the King; whom the King honours, they cringe to. But to be sure it is true as to spirituals:
dt n1 vvz dt n1 pp-f dt n1; r-crq dt n1 n2, pns32 vvi p-acp. p-acp pc-acp vbi j pn31 vbz j c-acp p-acp n2:
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God judges not by the gold ring, or silken shute;
God judges not by the gold ring, or silken shute;
np1 vvz xx p-acp dt n1 n1, cc j n1;
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a sinner is a vile person in Gods account, and so he is in a godly mans account;
a sinner is a vile person in God's account, and so he is in a godly men account;
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God is more taken with a broken-hearted sigh, than with all the gaudery in Solomons Temple.
God is more taken with a brokenhearted sighs, than with all the gaudery in Solomons Temple.
np1 vbz av-dc vvn p-acp dt j n1, cs p-acp d dt n1 p-acp np1 n1.
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He did not chuse the Eagle, or the Lion for sacrifice, but the Lamb and the Dove:
He did not choose the Eagl, or the lion for sacrifice, but the Lamb and the Dove:
pns31 vdd xx vvi dt n1, cc dt n1 p-acp n1, cc-acp dt n1 cc dt n1:
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not many noble, not many rich, but the poor hath God chosen: He that hath the life of God, he hath the love of God. 2d. Reason, Is from the people of God that are beheld.
not many noble, not many rich, but the poor hath God chosen: He that hath the life of God, he hath the love of God. 2d. Reason, Is from the people of God that Are beheld.
xx d j, xx d j, cc-acp dt j vhz np1 vvn: pns31 cst vhz dt n1 pp-f np1, pns31 vhz dt n1 pp-f np1. crd. n1, vbz p-acp dt n1 pp-f np1 cst vbr vvn.
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This will appear in five or six particulars.
This will appear in five or six particulars.
d vmb vvi p-acp crd cc crd n2-j.
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First, The people of God, those that are truly such, let their present condition be what it will, their end shall be happy.
First, The people of God, those that Are truly such, let their present condition be what it will, their end shall be happy.
ord, dt n1 pp-f np1, d cst vbr av-j d, vvb po32 j n1 vbi r-crq pn31 vmb, po32 n1 vmb vbi j.
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Men are not regarded in reference to what they have in possession, but what they shall have in reversion:
Men Are not regarded in Referente to what they have in possession, but what they shall have in reversion:
n2 vbr xx vvn p-acp n1 p-acp r-crq pns32 vhb p-acp n1, cc-acp q-crq pns32 vmb vhi p-acp n1:
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the poor here are rich in faith, and shall be rich in glory. 1 Peter, 3. ch. The people of God are Heires of glory, coheires with Christ;
the poor Here Are rich in faith, and shall be rich in glory. 1 Peter, 3. changed. The people of God Are Heirs of glory, coheirs with christ;
dt j av vbr j p-acp n1, cc vmb vbi j p-acp n1. crd np1, crd vvn. dt n1 pp-f np1 vbr n2 pp-f n1, n2 p-acp np1;
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when he shall appear, they shall appear with him in Glory:
when he shall appear, they shall appear with him in Glory:
c-crq pns31 vmb vvi, pns32 vmb vvi p-acp pno31 p-acp n1:
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they are not possessors here, but they are Heires, and are to be look'd upon as what they shall be hereafter:
they Are not Possessors' Here, but they Are Heirs, and Are to be looked upon as what they shall be hereafter:
pns32 vbr xx n2 av, cc-acp pns32 vbr n2, cc vbr pc-acp vbi vvn p-acp p-acp r-crq pns32 vmb vbi av:
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Here they are Princes going to their Crown, hereafter they shall be possessed of it:
Here they Are Princes going to their Crown, hereafter they shall be possessed of it:
av pns32 vbr n2 vvg p-acp po32 n1, av pns32 vmb vbi vvn pp-f pn31:
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Here they may be oppressed, banish'd, disgrac'd, libell'd, hereafter they shall shine as the Sun in Glory.
Here they may be oppressed, banished, disgraced, libeled, hereafter they shall shine as the Sun in Glory.
av pns32 vmb vbi vvn, j-vvn, vvn, vvn, av pns32 vmb vvi p-acp dt n1 p-acp n1.
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Secondly, They are not onely such as shall be happy, but they are very useful and beneficial in the world, they are those for whose sake the world was made, they are the great common blessings of the world,
Secondly, They Are not only such as shall be happy, but they Are very useful and beneficial in the world, they Are those for whose sake the world was made, they Are the great Common blessings of the world,
ord, pns32 vbr xx av-j d c-acp vmb vbb j, cc-acp pns32 vbr av j cc j p-acp dt n1, pns32 vbr d p-acp rg-crq n1 dt n1 vbds vvn, pns32 vbr dt j j n2 pp-f dt n1,
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like fire and water, they are those for whose sake God spares the world.
like fire and water, they Are those for whose sake God spares the world.
j n1 cc n1, pns32 vbr d p-acp rg-crq n1 np1 vvz dt n1.
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If God would have spared the City for ten righteous persons sakes, surely for many tens God spares the world;
If God would have spared the city for ten righteous Persons sakes, surely for many tens God spares the world;
cs np1 vmd vhi vvn dt n1 p-acp crd j n2 n2, av-j p-acp d crd n1 vvz dt n1;
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those that are pull'd down by the world, are those for whose sake God doth not pull down the world, they are the soul of the world, as I may so say;
those that Are pulled down by the world, Are those for whose sake God does not pull down the world, they Are the soul of the world, as I may so say;
d cst vbr vvn a-acp p-acp dt n1, vbr d p-acp rg-crq n1 np1 vdz xx vvi a-acp dt n1, pns32 vbr dt n1 pp-f dt n1, c-acp pns11 vmb av vvi;
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If God had gathered in all his Elect, the world would not continue one hour longer.
If God had gathered in all his Elect, the world would not continue one hour longer.
cs np1 vhd vvn p-acp d po31 n1, dt n1 vmd xx vvi crd n1 av-jc.
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Thirdly, The excellency of their performances is highly esteemed, there is a worth in every holy Work, that Worldlings are not able to discern;
Thirdly, The excellency of their performances is highly esteemed, there is a worth in every holy Work, that Worldlings Are not able to discern;
ord, dt n1 pp-f po32 n2 vbz av-j vvn, pc-acp vbz dt j p-acp d j n1, cst n2 vbr xx j pc-acp vvi;
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Every Heavenly Prayer, and sincerely bestowed Almes, hath a worth that a carnal eye does not see:
Every Heavenly Prayer, and sincerely bestowed Alms, hath a worth that a carnal eye does not see:
d j n1, cc av-j vvn n2, vhz dt n1 cst dt j n1 vdz xx vvi:
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Luther sayes, I had rather do the least truly good work, than obtain all the Conquests of Caesar and Alexander.Luther Says, I had rather do the least truly good work, than obtain all the Conquests of Caesar and Alexander.
np1 vvz, pns11 vhd av-c vdi dt av-ds av-j j n1, cs vvi d dt n2 pp-f np1 cc np1.
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If their good works shall be so rewarded, do you think a holy man can see them,
If their good works shall be so rewarded, do you think a holy man can see them,
cs po32 j n2 vmb vbi av vvn, vdb pn22 vvi dt j n1 vmb vvi pno32,
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and not be taken with them? Many a wicked man when hee heares a holy man make an excellent Oration, wishes that hee could do so too:
and not be taken with them? Many a wicked man when he hears a holy man make an excellent Oration, wishes that he could do so too:
cc xx vbi vvn p-acp pno32? av-d dt j n1 c-crq pns31 vvz dt j n1 vvi dt j n1, n2 cst pns31 vmd vdi av av:
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it is not from the goodnesse hee observes in it, or the principle from whence it comes,
it is not from the Goodness he observes in it, or the principle from whence it comes,
pn31 vbz xx p-acp dt n1 pns31 vvz p-acp pn31, cc dt n1 p-acp c-crq pn31 vvz,
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but from something of natural accomplishments that he is taken with it:
but from something of natural accomplishments that he is taken with it:
cc-acp p-acp pi pp-f j n2 cst pns31 vbz vvn p-acp pn31:
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so a godly man when hee heares another pray excellently, and live holily, hee wishes from his heart that hee could do so too:
so a godly man when he hears Another pray excellently, and live holily, he wishes from his heart that he could do so too:
av dt j n1 c-crq pns31 vvz j-jn vvb av-j, cc vvi av-j, pns31 vvz p-acp po31 n1 cst pns31 vmd vdi av av:
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his aim is to grow in Holinesse.
his aim is to grow in Holiness.
po31 n1 vbz pc-acp vvi p-acp n1.
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Fourthly, The present priviledges of the people of God, not onely what they shall have hereafter,
Fourthly, The present privileges of the people of God, not only what they shall have hereafter,
ord, dt j n2 pp-f dt n1 pp-f np1, xx av-j r-crq pns32 vmb vhi av,
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2436
but what they have here, they are freed from a world of evils, that Worldlings lye under, whatever befalls them turns to their benefit;
but what they have Here, they Are freed from a world of evils, that Worldlings lie under, whatever befalls them turns to their benefit;
cc-acp q-crq pns32 vhb av, pns32 vbr vvn p-acp dt n1 pp-f n2-jn, cst n2 vvb p-acp, r-crq vvz pno32 n2 p-acp po32 n1;
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they may be afflicted, but not hurt by affliction; the greatest hurt the world does to them, tends to their greatest good;
they may be afflicted, but not hurt by affliction; the greatest hurt the world does to them, tends to their greatest good;
pns32 vmb vbi vvn, cc-acp xx vvn p-acp n1; dt js n1 dt n1 vdz p-acp pno32, vvz p-acp po32 js j;
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Worldlings may take away their Heads, they cannot take their Crown:
Worldlings may take away their Heads, they cannot take their Crown:
n2 vmb vvi av po32 n2, pns32 vmbx vvi po32 n1:
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There is a real communication of a blessed interest in all that is good, for they have an interest in all that God hath, or is:
There is a real communication of a blessed Interest in all that is good, for they have an Interest in all that God hath, or is:
pc-acp vbz dt j n1 pp-f dt j-vvn n1 p-acp d cst vbz j, c-acp pns32 vhb dt n1 p-acp d cst np1 vhz, cc vbz:
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The power of God is theirs, to protect them, the love of God is set upon them, the righteousnesse of God imputed to them,
The power of God is theirs, to Pact them, the love of God is Set upon them, the righteousness of God imputed to them,
dt n1 pp-f np1 vbz png32, pc-acp vvi pno32, dt n1 pp-f np1 vbz vvn p-acp pno32, dt n1 pp-f np1 vvd p-acp pno32,
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2441
so as to acquit them from sin;
so as to acquit them from since;
av c-acp pc-acp vvi pno32 p-acp n1;
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so that a childe of God may not onely appeal to the bowels of Gods mercy,
so that a child of God may not only appeal to the bowels of God's mercy,
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but to the barr of Justice: all the providences of God shall tend to their good: In the 25th. Psalme, about the 10th. Verse, the Holy Ghost sayes, All the wayes of God are Mercy and Truth, to them that are in Covenant with him;
but to the bar of justice: all the providences of God shall tend to their good: In the 25th. Psalm, about the 10th. Verse, the Holy Ghost Says, All the ways of God Are Mercy and Truth, to them that Are in Covenant with him;
cc-acp p-acp dt n1 pp-f n1: d dt n2 pp-f np1 vmb vvi p-acp po32 j: p-acp dt ord. n1, p-acp dt ord. n1, dt j n1 vvz, d dt n2 pp-f np1 vbr n1 cc n1, p-acp pno32 cst vbr p-acp n1 p-acp pno31;
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they are Mercy, because they are appointed to do them good; and Truth, because they shall certainly do them good:
they Are Mercy, Because they Are appointed to do them good; and Truth, Because they shall Certainly do them good:
pns32 vbr n1, c-acp pns32 vbr vvn pc-acp vdi pno32 j; cc n1, c-acp pns32 vmb av-j vdi pno32 j:
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Christ, and God, and all is laid out for the good of a godly man.
christ, and God, and all is laid out for the good of a godly man.
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In this world they may go to God, and tell him wherein they are troubled, pained,
In this world they may go to God, and tell him wherein they Are troubled, pained,
p-acp d n1 pns32 vmb vvi p-acp np1, cc vvb pno31 c-crq pns32 vbr vvn, j-vvn,
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or afflicted, and they are never more welcome to him, then when they ask most from him;
or afflicted, and they Are never more welcome to him, then when they ask most from him;
cc vvn, cc pns32 vbr av av-dc j-jn p-acp pno31, av c-crq pns32 vvb av-ds p-acp pno31;
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if thou askest great things from God, God is well taken with such requests, but if thou askest Riches and Honours, these are the low things of the Foot-stool:
if thou askest great things from God, God is well taken with such requests, but if thou askest Riches and Honours, these Are the low things of the Footstool:
cs pns21 vv2 j n2 p-acp np1, np1 vbz av vvn p-acp d n2, cc-acp cs pns21 vv2 n2 cc ng1, d vbr dt j n2 pp-f dt n1:
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God is exceedingly taken with thee, when thou askest Peace and Pardon, Peace of Conscience, Pardon of Sin, Strength against Sin, power to overcome thy Lusts, to withstand Temptations.
God is exceedingly taken with thee, when thou askest Peace and Pardon, Peace of Conscience, Pardon of since, Strength against since, power to overcome thy Lustiest, to withstand Temptations.
np1 vbz av-vvg vvn p-acp pno21, c-crq pns21 vv2 n1 cc n1, n1 pp-f n1, n1 pp-f n1, n1 p-acp n1, n1 pc-acp vvi po21 n2, pc-acp vvi n2.
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The people of God may have from God all that they want, and all they can regularly wish.
The people of God may have from God all that they want, and all they can regularly wish.
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Fifthly, These are such as have an incomparable dear and near relation to God, they are his delight, they are set apart by God as his own, his peculiar people;
Fifthly, These Are such as have an incomparable dear and near Relation to God, they Are his delight, they Are Set apart by God as his own, his peculiar people;
ord, d vbr d c-acp vhb dt j j-jn cc j n1 p-acp np1, pns32 vbr po31 n1, pns32 vbr vvn av p-acp np1 p-acp po31 d, po31 j n1;
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though God have a propriety in all, yet he hath a peculiar propriety in, and relation to these;
though God have a propriety in all, yet he hath a peculiar propriety in, and Relation to these;
cs np1 vhb dt n1 p-acp d, av pns31 vhz dt j n1 p-acp, cc n1 p-acp d;
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therefore they are called his Children, his House, his Jewels, his Garden; Gods whole Treasure and Portion is his people;
Therefore they Are called his Children, his House, his Jewels, his Garden; God's Whole Treasure and Portion is his people;
av pns32 vbr vvn po31 n2, po31 n1, po31 n2, po31 n1; n2 j-jn n1 cc n1 vbz po31 n1;
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as God is his peoples portion, so his people are his portion, they are those that he hath been at a great deal of cost to purchase. 6thly.
as God is his peoples portion, so his people Are his portion, they Are those that he hath been At a great deal of cost to purchase. 6thly.
c-acp np1 vbz po31 ng1 n1, av po31 n1 vbr po31 n1, pns32 vbr d cst pns31 vhz vbn p-acp dt j n1 pp-f n1 pc-acp vvi. j.
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They are such as have the Image of God imprinted upon them, take notice of this word Image,
They Are such as have the Image of God imprinted upon them, take notice of this word Image,
pns32 vbr d c-acp vhb dt n1 pp-f np1 vvd p-acp pno32, vvb n1 pp-f d n1 n1,
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for the Image of God appears in Holinesse; Now an Image does not represent any thing of imperfection or deformity, but of Excellency.
for the Image of God appears in Holiness; Now an Image does not represent any thing of imperfection or deformity, but of Excellency.
p-acp dt n1 pp-f np1 vvz p-acp n1; av dt n1 vdz xx vvi d n1 pp-f n1 cc n1, cc-acp pp-f n1.
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If a man takes the Picture of a man, he will not take it of his backside, Leg,
If a man Takes the Picture of a man, he will not take it of his backside, Leg,
cs dt n1 vvz dt n1 pp-f dt n1, pns31 vmb xx vvi pn31 pp-f po31 n1, n1,
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or Hand, or the like, but of his Face, his beautifullest part is chiefly aimed at in the Picture;
or Hand, or the like, but of his Face, his beautifullest part is chiefly aimed At in the Picture;
cc n1, cc dt j, cc-acp pp-f po31 n1, po31 js n1 vbz av-jn vvn p-acp p-acp dt n1;
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Wicked men discover Gods bounty in having wit and wealth, this is not the Image of God, the Image of God is that which is most excellent in a man, which is Holinesse:
Wicked men discover God's bounty in having wit and wealth, this is not the Image of God, the Image of God is that which is most excellent in a man, which is Holiness:
j n2 vvi npg1 n1 p-acp vhg n1 cc n1, d vbz xx dt n1 pp-f np1, dt n1 pp-f np1 vbz d r-crq vbz av-ds j p-acp dt n1, r-crq vbz n1:
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The power of God is the Hand of God, the Wisedome of God is the Eye of God, the Holinesse of God is the Face, the Beauty of God, the people of God resemble God in Purity, Be ye Holy as your Heavenly Father is Holy, there's the Pattern, they have the Divine Nature, 2 Pet. 1.4. Whereby are given unto us exceeding great and precious promises, that by these you might be partakers of the divine nature, having escaped the corruption that is in the world through lust. Ephes. 4.18.
The power of God is the Hand of God, the Wisdom of God is the Eye of God, the Holiness of God is the Face, the Beauty of God, the people of God resemble God in Purity, Be you Holy as your Heavenly Father is Holy, there's the Pattern, they have the Divine Nature, 2 Pet. 1.4. Whereby Are given unto us exceeding great and precious promises, that by these you might be partakers of the divine nature, having escaped the corruption that is in the world through lust. Ephesians 4.18.
dt n1 pp-f np1 vbz dt n1 pp-f np1, dt n1 pp-f np1 vbz dt n1 pp-f np1, dt n1 pp-f np1 vbz dt n1, dt n1 pp-f np1, dt n1 pp-f np1 vvi np1 p-acp n1, vbb pn22 j p-acp po22 j n1 vbz j, pc-acp|vbz dt n1, pns32 vhb dt j-jn n1, crd np1 crd. c-crq vbr vvn p-acp pno12 av-vvg j cc j n2, cst p-acp d pn22 vmd vbi n2 pp-f dt j-jn n1, vhg vvn dt n1 cst vbz p-acp dt n1 p-acp n1. np1 crd.
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Having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, Having the understanding darkened, being alienated from the life of God, through the ignorance that is in them,
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because of the blindnesse of their heart. Rom. 3 23 For all have sinned, and come short of the glory of God. Because of the blindness of their heart. Rom. 3 23 For all have sinned, and come short of the glory of God.
c-acp pp-f dt n1 pp-f po32 n1. np1 crd crd p-acp d vhb vvn, cc vvb j pp-f dt n1 pp-f np1.
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There is more of God in Grace, then in all the works that ever God did in the World besides;
There is more of God in Grace, then in all the works that ever God did in the World beside;
pc-acp vbz dc pp-f np1 p-acp n1, av p-acp d dt n2 cst av np1 vdd p-acp dt n1 a-acp;
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There is much of God seen in making the Sun, Moon, and Stars, but in giving a man a new Nature, a renewed understanding, in changing of a man from being a Vessel of wrath,
There is much of God seen in making the Sun, Moon, and Stars, but in giving a man a new Nature, a renewed understanding, in changing of a man from being a Vessel of wrath,
pc-acp vbz d pp-f np1 vvn p-acp vvg dt n1, n1, cc n2, cc-acp p-acp vvg dt n1 dt j n1, dt j-vvn n1, p-acp vvg pp-f dt n1 p-acp vbg dt n1 pp-f n1,
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and Vassal of Sathan, in making of him became a new man, a Vessel of Glory;
and Vassal of Sathan, in making of him became a new man, a Vessel of Glory;
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God shews more of himself then in making ten thousand worlds. Ʋse. Here I shall raise these following Inferences:
God shows more of himself then in making ten thousand world's. Ʋse. Here I shall raise these following Inferences:
np1 vvz dc pp-f px31 av p-acp vvg crd crd n2. n1. av pns11 vmb vvi d j-vvg n2:
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If it be so that there is such an excellency in the people of God here,
If it be so that there is such an excellency in the people of God Here,
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then first, what excellency shall there be seen on the people of God in Heaven? If they are so beautifull in their rags, what will they be when they appear in their Robes? The Glory of Christ shall be admired in them that believe.
then First, what excellency shall there be seen on the people of God in Heaven? If they Are so beautiful in their rags, what will they be when they appear in their Robes? The Glory of christ shall be admired in them that believe.
av ord, r-crq n1 vmb a-acp vbi vvn p-acp dt n1 pp-f np1 p-acp n1? cs pns32 vbr av j p-acp po32 n2, r-crq vmb pns32 vbi c-crq pns32 vvb p-acp po32 n2? dt n1 pp-f np1 vmb vbi vvn p-acp pno32 cst vvb.
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Oh what a Head is he that hath such members? What a Lord is he that hath such Attendance? The people of God are in a state of Non-appearance now, hereafter it shall appear what they are, the very wicked themselves shall admire them.
O what a Head is he that hath such members? What a Lord is he that hath such Attendance? The people of God Are in a state of Non-appearance now, hereafter it shall appear what they Are, the very wicked themselves shall admire them.
uh r-crq dt n1 vbz pns31 cst vhz d n2? q-crq dt n1 vbz pns31 cst vhz d n1? dt n1 pp-f np1 vbr p-acp dt n1 pp-f n1 av, av pn31 vmb vvi r-crq pns32 vbr, dt j j px32 vmb vvi pno32.
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2. Inference. What are we to think of those that have no regard either for Religion,
2. Inference. What Are we to think of those that have no regard either for Religion,
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or for Religious ones, any farther forth then it is deckt and adorn'd with advantagious Beauty and outward Glory? If Religion be not lookt upon with a favourable Eye from Authority, farewell Religion and Religiousnesse.
or for Religious ones, any farther forth then it is decked and adorned with advantageous Beauty and outward Glory? If Religion be not looked upon with a favourable Eye from authority, farewell Religion and Religiousness.
cc p-acp j pi2, d av-jc av cs pn31 vbz vvn cc vvn p-acp j n1 cc j n1? cs n1 vbb xx vvn p-acp p-acp dt j n1 p-acp n1, uh-n n1 cc n1.
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These love the Child for the Nurses sake, what is the thing in fashion these are for, what Authority commands they'le creep and cringe to;
These love the Child for the Nurse's sake, what is the thing in fashion these Are for, what authority commands They'll creep and cringe to;
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When the Dear is shot, the Heard flies from her, when Religion is shot at, then farewell Religion;
When the Dear is shot, the Herd flies from her, when Religion is shot At, then farewell Religion;
c-crq dt j-jn vbz vvn, dt n1 vvz p-acp pno31, c-crq n1 vbz vvn p-acp, av uh-n n1;
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what is this but to have the Faith of God in respect of Persons? If I love Religion for the countenance of Authority,
what is this but to have the Faith of God in respect of Persons? If I love Religion for the countenance of authority,
q-crq vbz d p-acp pc-acp vhi dt n1 pp-f np1 p-acp n1 pp-f n2? cs pns11 vvb n1 p-acp dt n1 pp-f n1,
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then it is certain I love Religion for the Authorities sake;
then it is certain I love Religion for the Authorities sake;
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This is a sign thou shalt not have communion with those hereafter that thou contemnest here:
This is a Signen thou shalt not have communion with those hereafter that thou contemnest Here:
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If the people of God are too bad for thee when they are in trouble and affliction, they will be too good for thee in Glory.
If the people of God Are too bad for thee when they Are in trouble and affliction, they will be too good for thee in Glory.
cs dt n1 pp-f np1 vbr av j p-acp pno21 c-crq pns32 vbr p-acp n1 cc n1, pns32 vmb vbi av j p-acp pno21 p-acp n1.
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3. Inference. Note here the excellency of Holinesse above Wordly Glory;
3. Inference. Note Here the excellency of Holiness above Wordly Glory;
crd n1. vvb av dt n1 pp-f n1 p-acp j n1;
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Here a man is dignified by what is conferr'd upon him, when outward Honour ceaseth, the man is contemned,
Here a man is dignified by what is conferred upon him, when outward Honour ceases, the man is contemned,
av dt n1 vbz vvn p-acp r-crq vbz vvn p-acp pno31, c-crq j n1 vvz, dt n1 vbz vvn,
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but Holinesse it dignifies a man, and shall remain here and hereafter; Set a Gyant in a valley he is a Gyant still;
but Holiness it Dignifies a man, and shall remain Here and hereafter; Set a Giant in a valley he is a Giant still;
cc-acp n1 pn31 vvz dt n1, cc vmb vvi av cc av; vvb dt n1 p-acp dt n1 pns31 vbz dt n1 av;
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a Pearl is a Pearl though on a dunghill;
a Pearl is a Pearl though on a dunghill;
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a Holy man is a Holy man though never so much disgrast and contemned by men:
a Holy man is a Holy man though never so much disgraced and contemned by men:
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John Baptist had a Leathern Girdle, and had Locust for his food, yet there was not a greater then John Baptist born of Women;John Baptist had a Leathern Girdle, and had Locust for his food, yet there was not a greater then John Baptist born of Women;
np1 np1 vhd dt j n1, cc vhd n1 p-acp po31 n1, av a-acp vbds xx dt jc cs np1 np1 vvn pp-f n2;
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He was the forerunner of Christ, the Friend of the Bridegroom;
He was the forerunner of christ, the Friend of the Bridegroom;
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on the other side Herod, that was like the Voyce of God, and not of man, what was he in Gods account? The Angel smote him and he became Worms meat.
on the other side Herod, that was like the Voice of God, and not of man, what was he in God's account? The Angel smote him and he became Worms meat.
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There is a silent dignity in reproached piety, and a silent ignominy in advanced iniquity: As it was with Christ, so it is with the Servants of Christ;
There is a silent dignity in reproached piety, and a silent ignominy in advanced iniquity: As it was with christ, so it is with the Servants of christ;
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When he was on Earth no man had more ignominy poured upon him, yet there was a secret Glory attended him in all that befell him;
When he was on Earth no man had more ignominy poured upon him, yet there was a secret Glory attended him in all that befell him;
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though Born in a Manger, yet Worshipped there, sometime• he was driven to be hungry, the Fish brought him money, sometimes a weary, at that very time converts a Woman, sometimes laid hold on by his Enemies, at that very time his Enemies fell down before him;
though Born in a Manger, yet Worshipped there, sometime• he was driven to be hungry, the Fish brought him money, sometime a weary, At that very time converts a Woman, sometime laid hold on by his Enemies, At that very time his Enemies fell down before him;
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Look through the whole course of his life, there was a secret glory under all ignominy:
Look through the Whole course of his life, there was a secret glory under all ignominy:
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Just thus it is with the Servants of Christ, they are in trouble and disgrace,
Just thus it is with the Servants of christ, they Are in trouble and disgrace,
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but there is a secret Glory and dignity shines in them, the Spirit of God and of Glory rests upon them;
but there is a secret Glory and dignity shines in them, the Spirit of God and of Glory rests upon them;
cc-acp pc-acp vbz dt j-jn n1 cc n1 vvz p-acp pno32, dt n1 pp-f np1 cc pp-f n1 vvz p-acp pno32;
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If ye suffer for righteousnesse sake, blessed are ye;
If you suffer for righteousness sake, blessed Are you;
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to be in high place and yet to be a Drunkard, or a Swearer, or a Whoremaster,
to be in high place and yet to be a Drunkard, or a Swearer, or a Whoremaster,
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or Prophane, this spoyles all thy glory, be thou never so high. 4. Inference. This is the way for a man to have a good name;
or Profane, this spoils all thy glory, be thou never so high. 4. Inference. This is the Way for a man to have a good name;
cc j, d n2 d po21 n1, vbb pns21 av av j. crd n1. d vbz dt n1 p-acp dt n1 pc-acp vhi dt j n1;
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wouldst thou gain a good report living and dying? Take heed of sin, take heed of dishonouring God,
Wouldst thou gain a good report living and dying? Take heed of since, take heed of Dishonoring God,
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then God will have thee in everlasting remembrance.
then God will have thee in everlasting remembrance.
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5. Inference. Note here the certain happinesse of these beholders, that do see certain excellency in Holinesse, though disgrast and undervalued;
5. Inference. Note Here the certain happiness of these beholders, that do see certain excellency in Holiness, though disgraced and undervalved;
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if there be any thing in the world that is a sign of sincerity it is this, to love Holinesse,
if there be any thing in the world that is a Signen of sincerity it is this, to love Holiness,
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when disgrast, abused, and spit upon;
when disgraced, abused, and spit upon;
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to crosse the stream, and thwart the multitude, is a sign of the truth of Grace, and strength of Grace:
to cross the stream, and thwart the multitude, is a Signen of the truth of Grace, and strength of Grace:
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2501
This is a sign of a true fight, and strong fight.
This is a Signen of a true fight, and strong fight.
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To see beauty in a Godly man in sufferings, the Lord will certainly have an eye upon thee in times of troubles;
To see beauty in a Godly man in sufferings, the Lord will Certainly have an eye upon thee in times of Troubles;
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2503
Here is comfort in thine infirmities.
Here is Comfort in thine infirmities.
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Dost thou love Holinesse when compassed about with sufferings and persecution? God will take notice of thy Grace,
Dost thou love Holiness when compassed about with sufferings and persecution? God will take notice of thy Grace,
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though compassed about with abundance of infirmities;
though compassed about with abundance of infirmities;
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the Lord will take notice of a little of his, in a great deal of ours: Here's comfort in sufferings:
the Lord will take notice of a little of his, in a great deal of ours: Here's Comfort in sufferings:
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If you regard his in their sufferings, the Lord will remember you in your sufferings, the Lord will remember what thou didst for 〈 ◊ 〉 and such a Servant of his in trouble or distresse;
If you regard his in their sufferings, the Lord will Remember you in your sufferings, the Lord will Remember what thou didst for 〈 ◊ 〉 and such a Servant of his in trouble or distress;
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God doth not cast away any in their lownesse, that have kept close to him in their highnesse;
God does not cast away any in their lowness, that have kept close to him in their highness;
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and this will be comfort in inward trouble, when thou canst find nothing from which to fetch comfort.
and this will be Comfort in inward trouble, when thou Canst find nothing from which to fetch Comfort.
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And this will be comfort in the last day, though we can say nothing in that day by way of merit,
And this will be Comfort in the last day, though we can say nothing in that day by Way of merit,
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yet it will be comfort to be able sincerely to say, that thou hast owned God and his people in the midst of sufferings:
yet it will be Comfort to be able sincerely to say, that thou hast owned God and his people in the midst of sufferings:
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Do ye think that Judge would not save that Malefactor that had saved the life of his Wife? If thou hast owned Christ when he was in his Rags, do not fear but he will own thee when he comes in his Robes.
Do you think that Judge would not save that Malefactor that had saved the life of his Wife? If thou hast owned christ when he was in his Rags, do not Fear but he will own thee when he comes in his Robes.
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6. Inference, and last, The People of God should learn not to be discouraged under any misery or affliction that can befall them in this world;
6. Inference, and last, The People of God should Learn not to be discouraged under any misery or affliction that can befall them in this world;
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at this very time God hath a high esteem of you; At this time you are his delight, his Garden, his Spouse.
At this very time God hath a high esteem of you; At this time you Are his delight, his Garden, his Spouse.
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The Saints of God are the wisemen of the world, they have chosen that which cannot be taken from them:
The Saints of God Are the Wise men of the world, they have chosen that which cannot be taken from them:
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I profess Sirs, the love of one Saint makes amends for all the hatred you undergo from sinners, the very wicked themselves have a good opinion of you,
I profess Sirs, the love of one Saint makes amends for all the hatred you undergo from Sinners, the very wicked themselves have a good opinion of you,
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when you do not basely comply, their Consciences cannot but have an high esteem of you,
when you do not basely comply, their Consciences cannot but have an high esteem of you,
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when peradventure their tongues might speak against you.
when Peradventure their tongues might speak against you.
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If all this will not do, remember your own Consciences are more then a thousand witnesses,
If all this will not do, Remember your own Consciences Are more then a thousand Witnesses,
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for you will then comfort you;
for you will then Comfort you;
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No man is a miserable man for any thing in the world that is done to him, or said of him;
No man is a miserable man for any thing in the world that is done to him, or said of him;
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No, it is a good Conscience that will give the best acquittance;
No, it is a good Conscience that will give the best acquittance;
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for thee to have the whole number of Gods people to look upon thee as an unworthy wretch,
for thee to have the Whole number of God's people to look upon thee as an unworthy wretch,
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and as a vile person, I look upon it as a greater ignominy and disgrace, then to have all the disgraces of wicked men cast upon thee:
and as a vile person, I look upon it as a greater ignominy and disgrace, then to have all the disgraces of wicked men cast upon thee:
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That man that hath a Godly man to be afraid of him, had need to be very much afraid of himself.
That man that hath a Godly man to be afraid of him, had need to be very much afraid of himself.
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I shall conclude all with this one word, There is great reason to look narrowly to your hearts and wayes,
I shall conclude all with this one word, There is great reason to look narrowly to your hearts and ways,
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when they stand at a distance from you, and are afraid to come near you. The End of the Tenth Sermon.
when they stand At a distance from you, and Are afraid to come near you. The End of the Tenth Sermon.
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SERMON XI. Mr. Jenkins Afternoon SERMON. Exod. 3.2, 3, 4, 5.
SERMON XI. Mr. Jenkins Afternoon SERMON. Exod 3.2, 3, 4, 5.
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And the Angel of the Lord appeared unto him in a flame of fire out of the midst of a Bush;
And the Angel of the Lord appeared unto him in a flame of fire out of the midst of a Bush;
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and be looked, and behold, the Bush burned with fire, and the Bush was not consumed.
and be looked, and behold, the Bush burned with fire, and the Bush was not consumed.
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And Mos•s said, I will now •urn aside and see this great sight, why the Bush is not burnt.
And Mos•s said, I will now •urn aside and see this great sighed, why the Bush is not burned.
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And when the Lord saw that he turned aside to see, God called unto him out of the midst of the Bush ▪ and said, Moses, Moses, And he said, Here am I.
And when the Lord saw that he turned aside to see, God called unto him out of the midst of the Bush ▪ and said, Moses, Moses, And he said, Here am I.
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And he said, Draw not nigh hither;
And he said, Draw not High hither;
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put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.
put off thy shoes from off thy feet, for the place whereon thou Standest is holy ground.
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LET us take a short view of the fore-going Verses;
LET us take a short view of the foregoing Verses;
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and that this may be the more usefull and profitable to us, we may take notice, That as in the former Chapter there is described Moses 's preservation to his future employment;
and that this may be the more useful and profitable to us, we may take notice, That as in the former Chapter there is described Moses is preservation to his future employment;
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so in this Chapter there is described his preparation, and his fitting for that employment, i. e. by a Vision, or rather a suitable Apparition, in which God discovered unto Moses his care of the people, of whom Moses was to be a speedy deliverer:
so in this Chapter there is described his preparation, and his fitting for that employment, i. e. by a Vision, or rather a suitable Apparition, in which God discovered unto Moses his care of the people, of whom Moses was to be a speedy deliverer:
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You have here in the words read unto you the preparation afforded to Moses for the great work, of being call'd to be Israel's deliverer,
You have Here in the words read unto you the preparation afforded to Moses for the great work, of being called to be Israel's deliverer,
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and in this preparation you may take notice of these three principal parts.
and in this preparation you may take notice of these three principal parts.
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1. An Apparition that is here presented to the view of Moses, A burning, though not a consumed Bush.
1. an Apparition that is Here presented to the view of Moses, A burning, though not a consumed Bush.
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2. Moses care to observe it, I will turn aside and see this great sight, why the Bush is not burned. And then,
2. Moses care to observe it, I will turn aside and see this great sighed, why the Bush is not burned. And then,
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3. Gods Monitory Precept, or Admonition, which he afforded unto Moses, when he was drawing near to see this wonder, in which we have principally considerable two parts.
3. God's Monitory Precept, or Admonition, which he afforded unto Moses, when he was drawing near to see this wonder, in which we have principally considerable two parts.
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1. This Precept propounded, 1. Negatively, That he should not draw near. 2. Affirmatively, That he should put off his shoes from off his feet.
1. This Precept propounded, 1. Negatively, That he should not draw near. 2. Affirmatively, That he should put off his shoes from off his feet.
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2. You have considerable the Reason or Argumen•, whereby God doth back this Precept or Admonition, i. e. Because that place whereon he stood was holy ground.
2. You have considerable the Reason or Argumen•, whereby God does back this Precept or Admonition, i. e. Because that place whereon he stood was holy ground.
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The time would sail me if I should go over all these parts, we shall only touch on the two former, the Apparition which Moses saw,
The time would sail me if I should go over all these parts, we shall only touch on the two former, the Apparition which Moses saw,
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and Moses 's desire to observe it, of which I shall only speak transitorily, and insist on the latter more fully, which I chiefly intend.
and Moses is desire to observe it, of which I shall only speak transitorily, and insist on the latter more Fully, which I chiefly intend.
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1. For the Apparition, or emblematical discovery of the estate of the Church in the burning, and yet unconsumed bush. And herein take notice of three things.
1. For the Apparition, or emblematical discovery of the estate of the Church in the burning, and yet unconsumed bush. And herein take notice of three things.
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1. The lownesse and weaknesse of the Church, represented by a Bush. 2. The cruelties of the Churches enemies, signifi'd and represented by Fire.
1. The lowness and weakness of the Church, represented by a Bush. 2. The cruelties of the Churches enemies, signified and represented by Fire.
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3. The eminency of its preservation, though in the fire, yet unconsumed.
3. The eminency of its preservation, though in the fire, yet unconsumed.
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And in this only take notice, that the Church is compared to a bush for two reasons;
And in this only take notice, that the Church is compared to a bush for two Reasons;
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1 In regard of its deformity and blacknesse, and uncomlinesse. 2, In regard of its weaknesse and brittlenesse.
1 In regard of its deformity and blackness, and uncomeliness. 2, In regard of its weakness and brittleness.
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The Church is uncomly in regard of sin, and weak in regard of suffering, and God sees it best that it should be thus with them to humble them,
The Church is uncomely in regard of since, and weak in regard of suffering, and God sees it best that it should be thus with them to humble them,
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and to shew his goodnesse to accept them, and to love them, and make them long for their future beauty;
and to show his Goodness to accept them, and to love them, and make them long for their future beauty;
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and hereby God makes them more conformable to their Head, hereby he makes them endeavour to look after inward beauty and glory;
and hereby God makes them more conformable to their Head, hereby he makes them endeavour to look After inward beauty and glory;
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hereby he puts them on a life of faith, and takes them off from living by sense,
hereby he puts them on a life of faith, and Takes them off from living by sense,
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and creature comforts, and from being entangled with creature-comfort.
and creature comforts, and from being entangled with Creature comfort.
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And hereby he shows how little he regards the beauty and glory of this life, which he denies to the best of his people:
And hereby he shows how little he regards the beauty and glory of this life, which he Denies to the best of his people:
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And hereby he shows, that there is a better state of appearance and glory approaching;
And hereby he shows, that there is a better state of appearance and glory approaching;
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and therefore the people of God are not to be censured under their blackness and deformity, either in regard of sin or suffering;
and Therefore the people of God Are not to be censured under their blackness and deformity, either in regard of since or suffering;
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their happinesse is not to be judg'd by its outward appearance, because this life is but the obscurity of the Church;
their happiness is not to be judged by its outward appearance, Because this life is but the obscurity of the Church;
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we see them like the Tents of Kedar, but we do not see how like the Curtains of Solomon they shall be.
we see them like the Tents of Kedar, but we do not see how like the Curtains of Solomon they shall be.
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2. The people of God should take heed of expecting that glory of this world, which is not promised to them,
2. The people of God should take heed of expecting that glory of this world, which is not promised to them,
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and to set their hearts on Heaven.
and to Set their hearts on Heaven.
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And you may see the reason, why wicked men stumble so much at the outside of God's Wo•ship,
And you may see the reason, why wicked men Stumble so much At the outside of God's Wo•ship,
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because there is no outward bravery and beauty to allure them to the true Worship.
Because there is no outward bravery and beauty to allure them to the true Worship.
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2. The Church is compared to a Bush, in regard of its weaknesse and brittlenesse. Note, That it is not compar'd to a strong sturdy Oke,
2. The Church is compared to a Bush, in regard of its weakness and brittleness. Note, That it is not compared to a strong sturdy Oak,
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but to a weak brittle Bush. God loves to bring his Church into a low and weak estate and condition;
but to a weak brittle Bush. God loves to bring his Church into a low and weak estate and condition;
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as it is here compared to a Bush, so other-where to a Vine, a Dove, a Lamb, and a Sheep, all weak creatures.
as it is Here compared to a Bush, so otherwhere to a Vine, a Dove, a Lamb, and a Sheep, all weak creatures.
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Sometimes the Church is said to be fatherless and destitute;
Sometime the Church is said to be fatherless and destitute;
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and as our Lord Jesus Christ, the Head of the Church, was said to be weak, a worm and no man;
and as our Lord jesus christ, the Head of the Church, was said to be weak, a worm and no man;
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and as the Apostle said, Suffered through weaknesse. And this makes them to trust in God,
and as the Apostle said, Suffered through weakness. And this makes them to trust in God,
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and puts them to rest on his strength; When we are weak, then are we strong;
and puts them to rest on his strength; When we Are weak, then Are we strong;
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outward weaknesse will make us look the more to Christ for spiritual strength; the weaknesse of our state doth shew the spiritual strength God gives to his people for the upholding of them.
outward weakness will make us look the more to christ for spiritual strength; the weakness of our state does show the spiritual strength God gives to his people for the upholding of them.
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And this w••knesse of his Church doth exceedingly confound his enemies, when so weak a company shall be delivered, not only against, but by the strength of men;
And this w••knesse of his Church does exceedingly confound his enemies, when so weak a company shall be Delivered, not only against, but by the strength of men;
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and hereby God doth gain to himself the greater glory in their deliverance, for remembring them in their weak estate.
and hereby God does gain to himself the greater glory in their deliverance, for remembering them in their weak estate.
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Hereby the people of God are made the more thankfull, both for their preservation in, and deliverence from their powerfull adversaries.
Hereby the people of God Are made the more thankful, both for their preservation in, and Deliverance from their powerful Adversaries.
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You see, here is a large field opened unto me, for the discoursing upon the Church's weaknesse, which,
You see, Here is a large field opened unto me, for the discoursing upon the Church's weakness, which,
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whether it be more suitable to the Text, or to the Times, I leave to you to judge. But,
whither it be more suitable to the Text, or to the Times, I leave to you to judge. But,
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2. Consider the cruelty of their opposition: that is set forth and represented by the fire that burned in the Bush. Afflictions, and especially pe•secuting ones, are in Scripture frequently set out by fire, as, The fiery tryal, the fire of Affliction.
2. Consider the cruelty of their opposition: that is Set forth and represented by the fire that burned in the Bush. Afflictions, and especially pe•secuting ones, Are in Scripture frequently Set out by fire, as, The fiery trial, the fire of Affliction.
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This doth not only discover the rage and cruelty of men, but also the benefit and utility that comes to the Church by Affliction;
This does not only discover the rage and cruelty of men, but also the benefit and utility that comes to the Church by Affliction;
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for the Afflictions of the Church are not as consuming, but trying fire; as the fire in a Furnace is to Gold, it only takes away the drosse;
for the Afflictions of the Church Are not as consuming, but trying fire; as the fire in a Furnace is to Gold, it only Takes away the dross;
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not like the fire of hell, which hath heat without light, but the School of persecution hath light as well as heat; the School of Affliction is the School of teaching, God teacheth his Saints excellent Lessons by the light of that fire. But I passe by that.
not like the fire of hell, which hath heat without Light, but the School of persecution hath Light as well as heat; the School of Affliction is the School of teaching, God Teaches his Saints excellent Lessons by the Light of that fire. But I pass by that.
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I might now insist upon the third thing. —
I might now insist upon the third thing. —
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3. Consider the eminence of their preservation, It was not consumed; the Church of God was hot, but not altogether and wholly consumed; let the fire be never so hot and spreading, the Church of God shall have a being; if the Church be lesse in one place, it will be greater in another;
3. Consider the eminence of their preservation, It was not consumed; the Church of God was hight, but not altogether and wholly consumed; let the fire be never so hight and spreading, the Church of God shall have a being; if the Church be less in one place, it will be greater in Another;
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what it loses in one place, it gets in another; and God will have a Name among his people on earth:
what it loses in one place, it gets in Another; and God will have a Name among his people on earth:
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A man may as well attempt to blow out the light of the Sun with a pair of bellows,
A man may as well attempt to blow out the Light of the Sun with a pair of bellows,
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or batter it with snow-balls, as to root the Church out of the world; for it is impossible to root Christ's Church out of the world.
or batter it with snowballs, as to root the Church out of the world; for it is impossible to root Christ's Church out of the world.
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And if you take notice of particular Believers, it is not consumed, in a way of hurting and destroying them;
And if you take notice of particular Believers, it is not consumed, in a Way of hurting and destroying them;
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and consider, their graces are not consumed, their welfare is not destroyed; this fire cannot burn them up, though it burn upon them;
and Consider, their graces Are not consumed, their welfare is not destroyed; this fire cannot burn them up, though it burn upon them;
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But as he will mittigate and allay the fire, so as that it shall not decrease their strength,
But as he will mitigate and allay the fire, so as that it shall not decrease their strength,
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so he will cleanse his people by the fire, so as that it shall burn up nothing but their drosse,
so he will cleanse his people by the fire, so as that it shall burn up nothing but their dross,
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and what makes them offensive unto God, and what may make them hurtful one to another.
and what makes them offensive unto God, and what may make them hurtful one to Another.
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But I passe by these things to the second general Part, viz.
But I pass by these things to the second general Part, viz.
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2. Moses care to observe God's admonition, That he would turn aside and see this great sight,
2. Moses care to observe God's admonition, That he would turn aside and see this great sighed,
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why the bush was not burn ▪ Moses was an excellent Naturalist, and yet here he was posed;why the bush was not burn ▪ Moses was an excellent Naturalist, and yet Here he was posed;
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he could see no reason in nature by all the learning of the Egyptians, how this thing should come to passe, that a flaming fire should be in a brittle bush, and yet the bush not consumed: And yet I do not conceive (as some Je•uitical Expositors upon the place do) that Moses did turn aside so much out of curiosity, as to understand what it was that God did intend by it,
he could see no reason in nature by all the learning of the egyptians, how this thing should come to pass, that a flaming fire should be in a brittle bush, and yet the bush not consumed: And yet I do not conceive (as Some Je•uitical Expositors upon the place do) that Moses did turn aside so much out of curiosity, as to understand what it was that God did intend by it,
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and would have him to learn by it. And doubtlesse when God's wotks are great, our observations should not be small;
and would have him to Learn by it. And doubtless when God's wotks Are great, our observations should not be small;
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when his providence is eminently lifted up, we should not be cast down; when the hand of God is upon us, we must not shut our eyes.
when his providence is eminently lifted up, we should not be cast down; when the hand of God is upon us, we must not shut our eyes.
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I am very far from being a Phanatique, and to give credit or be led by unscriptural revelations;
I am very Far from being a Fanatic, and to give credit or be led by unscriptural revelations;
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but yet let me tell you, the times wherein we live are strange times, in regard of strange sights and apparitions, and I question if there have not been some as wonderfull as this in our times,
but yet let me tell you, the times wherein we live Are strange times, in regard of strange sights and apparitions, and I question if there have not been Some as wonderful as this in our times,
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but I shall not now mention them;
but I shall not now mention them;
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though it be a forfeiture of your modesty to give a reason for them, yet they do portend some strange things;
though it be a forfeiture of your modesty to give a reason for them, yet they do portend Some strange things;
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the hand of God is not to be neglected, though it cannot be perfectly conceived;
the hand of God is not to be neglected, though it cannot be perfectly conceived;
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and it is the nature of a wicked man to have Gods works far out of his sight;
and it is the nature of a wicked man to have God's works Far out of his sighed;
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be sure to lay them up in your hearts:
be sure to lay them up in your hearts:
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And thus far you may take notice of them, To trust that God that hath all the Elementary Meteors in his power, and at his command;
And thus Far you may take notice of them, To trust that God that hath all the Elementary Meteors in his power, and At his command;
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and this learn, to tremble and dread before that God that hath you in his power,
and this Learn, to tremble and dread before that God that hath you in his power,
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and can do with you and all other things as he pleases.
and can do with you and all other things as he Pleases.
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3. You have here considerable the Admonition of God, or the Monitory Precept God lays down to Moses, i. e.
3. You have Here considerable the Admonition of God, or the Monitory Precept God lays down to Moses, i. e.
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he forbids him to draw nigher, and then bids him to pull off his shoes:
he forbids him to draw nigher, and then bids him to pull off his shoes:
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the reason of the former will be easily understood in the opening of the latter; I shall therefore in it briefly take notice of two things.
the reason of the former will be Easily understood in the opening of the latter; I shall Therefore in it briefly take notice of two things.
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1. An Injunction, Put off thy shoes.
1. an Injunction, Put off thy shoes.
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2. The Argument whereby he doth back this, Because the place whereon he stood was holy ground.
2. The Argument whereby he does back this, Because the place whereon he stood was holy ground.
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For the opening of the former, the Injunction, Put off thy shoes, I shall not give the divers glosses and divers Interpretations which men, with more wit then weight, have endeavoured to make of this Scripture;
For the opening of the former, the Injunction, Put off thy shoes, I shall not give the diverse Glosses and diverse Interpretations which men, with more wit then weight, have endeavoured to make of this Scripture;
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the plain meaning is this, which is given us by Theodoret, Put off thy shoes, God's scope,
the plain meaning is this, which is given us by Theodoret, Put off thy shoes, God's scope,
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and drift, and intent hereby was, to require of Moses reverence, when he was to receive a Message of very great concernment and importance about his Church;
and drift, and intent hereby was, to require of Moses Reverence, when he was to receive a Message of very great concernment and importance about his Church;
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the design of God was in this to prepare him to obedience, therefore God requires that of him then, which servants were wont to do when they came to their Lord and Master, to shew their reverence to them, servants used to come bare-foot to their Master, to testifie reverence to the commands of them on whom they waited:
the Design of God was in this to prepare him to Obedience, Therefore God requires that of him then, which Servants were wont to do when they Come to their Lord and Master, to show their Reverence to them, Servants used to come barefoot to their Master, to testify Reverence to the commands of them on whom they waited:
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Nudare pedes signum reverentiae. And the putting on the shoes is in Scripture, as well as among other Writers, held as a token of domination or masterly power.Nudare pedes signum reverentiae. And the putting on the shoes is in Scripture, as well as among other Writers, held as a token of domination or masterly power.
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Hence some conceive, John spake of Christ as one that had his shoes on;
Hence Some conceive, John spoke of christ as one that had his shoes on;
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and of himself, as one that was unworthy to unty his shoes. And the Prophet Isaiah, by a sign of putting off his shoes, is commanded by God to put off his shoes from off his feet,
and of himself, as one that was unworthy to untie his shoes. And the Prophet Isaiah, by a Signen of putting off his shoes, is commanded by God to put off his shoes from off his feet,
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and to walk naked and bare-foot; and he did so, Isa. 20. •: which denoteth the servility of the People, in token that God's people were to be in a low condition in captivity.
and to walk naked and barefoot; and he did so, Isaiah 20. •: which denoteth the servility of the People, in token that God's people were to be in a low condition in captivity.
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So we read of Mourners in Ezekiel, chap. 24.17.
So we read of Mourners in Ezekielem, chap. 24.17.
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that were of a low spirit, they are said to go without shoes, or unsh•d. And, my brethren, on the other side,that were of a low Spirit, they Are said to go without shoes, or unsh•d. And, my brothers, on the other side,
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when God would show the freedom of his people, and their deliverance from servitude, he is said to put shoes on their feet, Ezech. 16.10.
when God would show the freedom of his people, and their deliverance from servitude, he is said to put shoes on their feet, Ezekiel 16.10.
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And the reception of the Prodigal into his Fathers house, and the freedom and previledge his Father intended him, (according to some learned men, intended by that expression in Luk. 1.22.) is set forth by putting on shoes upon his feet. So that I take the meaning of this command to be so much;
And the reception of the Prodigal into his Father's house, and the freedom and previledge his Father intended him, (according to Some learned men, intended by that expression in Luk. 1.22.) is Set forth by putting on shoes upon his feet. So that I take the meaning of this command to be so much;
cc dt n1 pp-f dt j-jn p-acp po31 ng1 n1, cc dt n1 cc n1 po31 n1 vvd pno31, (vvg p-acp d j n2, vvn p-acp d n1 p-acp np1 crd.) vbz vvn av p-acp vvg p-acp n2 p-acp po31 n2. av cst pns11 vvb dt n1 pp-f d vvb pc-acp vbi av av-d;
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Shew by this thy reverence, thy humility, thy due submissiveness, thy subjection of spirit, together with thy servile readiness to do whatsoever I shall command thee.
Show by this thy Reverence, thy humility, thy due submissiveness, thy subjection of Spirit, together with thy servile readiness to do whatsoever I shall command thee.
vvb p-acp d po21 n1, po21 n1, po21 j-jn n1, po21 n1 pp-f n1, av p-acp po21 j n1 pc-acp vdi r-crq pns11 vmb vvi pno21.
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Calvin hath this Note upon the Text, If so excellent a servant of God as Moses had need to be quickened to reverence and obedience by such a ceremony, certainly we that are more backward to humility and obedience, should by our reverent behaviour, calvin hath this Note upon the Text, If so excellent a servant of God as Moses had need to be quickened to Reverence and Obedience by such a ceremony, Certainly we that Are more backward to humility and Obedience, should by our reverend behaviour,
np1 vhz d n1 p-acp dt n1, cs av j dt n1 pp-f np1 p-acp np1 vhd n1 pc-acp vbi vvn p-acp n1 cc n1 p-acp d dt n1, av-j pns12 cst vbr av-dc av-j p-acp n1 cc n1, vmd p-acp po12 j n1,
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when we come into the presence of God, signifie both the reverence of our souls by our outward expressions,
when we come into the presence of God, signify both the Reverence of our Souls by our outward expressions,
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and likewise quicken and fortifie the inward graces of our souls by the outward gestures of the body, (especially in prayer) as kneeling,
and likewise quicken and fortify the inward graces of our Souls by the outward gestures of the body, (especially in prayer) as kneeling,
cc av vvb cc vvi dt j n2 pp-f po12 n2 p-acp dt j n2 pp-f dt n1, (av-j p-acp n1) p-acp vvg,
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and lifting up the hands, uncovering of the head, and the like:
and lifting up the hands, uncovering of the head, and the like:
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for the presence of God is great, and it's the presence of the great God indeed;
for the presence of God is great, and it's the presence of the great God indeed;
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we that are not only by the Law of Creation so infinitely below him, but also in regard of that illegal Law of sin,
we that Are not only by the Law of Creation so infinitely below him, but also in regard of that illegal Law of since,
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so much against him, should testifie our humility before him, and subjection to him, when he calls for it by our reverence.
so much against him, should testify our humility before him, and subjection to him, when he calls for it by our Reverence.
av av-d p-acp pno31, vmd vvi po12 n1 p-acp pno31, cc n1 p-acp pno31, c-crq pns31 vvz p-acp pn31 p-acp po12 n1.
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2. The Reason by which this is backt, Because the place whereon Moses did stand was holy ground.
2. The Reason by which this is backed, Because the place whereon Moses did stand was holy ground.
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The meaning I take to be this, It is holy in regard of that visible and miraculous token, symbol, and sign of my presence, that is here discovered in this place;
The meaning I take to be this, It is holy in regard of that visible and miraculous token, symbol, and Signen of my presence, that is Here discovered in this place;
dt n1 pns11 vvb pc-acp vbi d, pn31 vbz j p-acp n1 pp-f cst j cc j n1, n1, cc n1 pp-f po11 n1, cst vbz av vvn p-acp d n1;
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not because the place was (as I do not understand how any place is) of its own nature holy,
not Because the place was (as I do not understand how any place is) of its own nature holy,
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but God did testifie, that that place being the place of his special presence, had thereby a holinesse, there being now a sign given by God to Moses, that he was extraordinarily and miraculously there.
but God did testify, that that place being the place of his special presence, had thereby a holiness, there being now a Signen given by God to Moses, that he was extraordinarily and miraculously there.
cc-acp np1 vdd vvi, cst d n1 vbg dt n1 pp-f po31 j n1, vhd av dt n1, a-acp vbg av dt n1 vvn p-acp np1 p-acp np1, cst pns31 vbds av-j cc av-j a-acp.
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And thus I have opened the second Branch, whereon this Injunction was backt, This place was holy; so it was then. Now I do not understand how I can discourse of this so profitably unto you, concerning the holinesse of places,
And thus I have opened the second Branch, whereon this Injunction was backed, This place was holy; so it was then. Now I do not understand how I can discourse of this so profitably unto you, Concerning the holiness of places,
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unlesse we take notice of the holinesse of places now in the time of the Gospel,
unless we take notice of the holiness of places now in the time of the Gospel,
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and consider, whether, and how, in these times, one place may be said to be holy or holier then another.
and Consider, whither, and how, in these times, one place may be said to be holy or Holier then Another.
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And truly I am not put on this employment willingly, nor the handling of this subject;
And truly I am not put on this employment willingly, nor the handling of this Subject;
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and if it were not extorted from me by something, I do not say that I have seen, but that I have read, that was written by men,
and if it were not extorted from me by something, I do not say that I have seen, but that I have read, that was written by men,
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and those none of the meanest neither, the learnedest of the Papists, I should not now have chosen to have entred upon this task, concerning the holinesse of places, in opposition to whom, I have entred upon this discourse:
and those none of the Meanest neither, the Learnedest of the Papists, I should not now have chosen to have entered upon this task, Concerning the holiness of places, in opposition to whom, I have entered upon this discourse:
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I will give you two expressions, which one of the devoutest, and the other of the learned'st of them hath;
I will give you two expressions, which one of the devoutest, and the other of the Learnedest of them hath;
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the learnedest of them, accounted so at least (though, blessed be God, his weapons have not been formidable to the Church) is Bellarmine, his words are these, Templum consecrandum merito venerabile & divina virtute praeditum est, The Temple consecrated is deservedly holy,
the Learnedest of them, accounted so At least (though, blessed be God, his weapons have not been formidable to the Church) is Bellarmine, his words Are these, Templum consecrandum merito venerabile & Divine virtute praeditum est, The Temple consecrated is deservedly holy,
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and venerable in worship, and endowed with divine virtue and efficacy; the Temple ought to be looked upon as honourable and venerable.
and venerable in worship, and endowed with divine virtue and efficacy; the Temple ought to be looked upon as honourable and venerable.
cc j p-acp n1, cc vvn p-acp j-jn n1 cc n1; dt n1 vmd pc-acp vbi vvn p-acp p-acp j cc j.
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And for the other, Durandus, he tells us, So great is the Religion and Holinesse of Churches, that those things should be,
And for the other, Durandus, he tells us, So great is the Religion and Holiness of Churches, that those things should be,
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and may be forbidden to be done in them, (he means perpetually, or else he saith nothing,and may be forbidden to be done in them, (he means perpetually, or Else he Says nothing,
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for we grant as much) which in other places may duly and lawfully be done.
for we grant as much) which in other places may duly and lawfully be done.
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In the handling of this Question, How we are to judge and conceive of the holinesse of places in the times of the Gospel? I shall endeavour,
In the handling of this Question, How we Are to judge and conceive of the holiness of places in the times of the Gospel? I shall endeavour,
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first, to explain it, and then faithfully and truly endeavour to resolve and determine the same.
First, to explain it, and then faithfully and truly endeavour to resolve and determine the same.
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First then, for Explanation, I shall here endeavour to open these two things to you;
First then, for Explanation, I shall Here endeavour to open these two things to you;
ord av, p-acp n1, pns11 vmb av vvi pc-acp vvi d crd n2 p-acp pn22;
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first, what it is for a place to be holy, or wherein the natu•• of the holinesse of places consists:
First, what it is for a place to be holy, or wherein the natu•• of the holiness of places consists:
ord, r-crq pn31 vbz p-acp dt n1 pc-acp vbi j, cc c-crq dt n1 pp-f dt n1 pp-f n2 vvz:
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secondly, what that is that is the foundation or cause of the holinesse of places, and both these must in our discourse,
secondly, what that is that is the Foundation or cause of the holiness of places, and both these must in our discourse,
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and likewise apprehension be accurately distinguish'd.
and likewise apprehension be accurately distinguished.
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1. What it is for a place to be holy, this is two wayes to be considered; 1. generally; 2. more particularly.
1. What it is for a place to be holy, this is two ways to be considered; 1. generally; 2. more particularly.
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1. More generally, The holinesse of a place doth consist in the separation thereof, the setting it apart, the distinction and discrimination in the way of some excellent preheminence,
1. More generally, The holiness of a place does consist in the separation thereof, the setting it apart, the distinction and discrimination in the Way of Some excellent pre-eminence,
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or the exalting of it before and above all other places:
or the exalting of it before and above all other places:
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Thus the notion of the holinesse of places is taken in Scripture, Exod. 30.31, 37, 38. you shall there read, that the Lord tells them in the 31 verse, concerning the oyntment that he prescribed,
Thus the notion of the holiness of places is taken in Scripture, Exod 30.31, 37, 38. you shall there read, that the Lord tells them in the 31 verse, Concerning the ointment that he prescribed,
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and likewise the composition of it for his service, This shall be an holy anointing oyl unto me throughout your generations.
and likewise the composition of it for his service, This shall be an holy anointing oil unto me throughout your generations.
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Now see how God doth discover this to be holy, On mans flesh it shall not be poured,
Now see how God does discover this to be holy, On men Flesh it shall not be poured,
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neither shall you make any other like it after the composition of it. neither shall you make any other like it After the composition of it.
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Here was a discrimination, as well to the using of it as to the making and composition of it;
Here was a discrimination, as well to the using of it as to the making and composition of it;
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as none was to make such an oyntment as this was, so none was to use it in their ordinary and common employment:
as none was to make such an ointment as this was, so none was to use it in their ordinary and Common employment:
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so that now the holinesse thereof did consist in the distinction and discrimination of it from other uses, and likewise from all other oyntments. And this is further expressed concerning the holy perfumes in the 37 and 38 verses, there was to be a difference between this and other perfumes;
so that now the holiness thereof did consist in the distinction and discrimination of it from other uses, and likewise from all other ointments. And this is further expressed Concerning the holy perfumes in the 37 and 38 Verses, there was to be a difference between this and other perfumes;
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and this was the holiness thereof, And so you shall find it not onely concerning holy things, but likewise concerning holy persons, Levit. 20.24, 25, I am the Lord your God, which have separated you from other people;
and this was the holiness thereof, And so you shall find it not only Concerning holy things, but likewise Concerning holy Persons, Levit. 20.24, 25, I am the Lord your God, which have separated you from other people;
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you shall therefore put a difference between clean beasts, and unclean. you shall Therefore put a difference between clean beasts, and unclean.
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Mark ye, herein is the holinesse of the people, that they were a differenced and sever'd people.
Mark you, herein is the holiness of the people, that they were a differenced and severed people.
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And hence it is you read in Deuteronomy, chap. 26. 18, 19. that God is there said to avouch his people, openly to discover himself to assert it that they are his people;
And hence it is you read in Deuteronomy, chap. 26. 18, 19. that God is there said to avouch his people, openly to discover himself to assert it that they Are his people;
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their holinesse was a discrimination, a separation from the rest of the people. And in Deut. 7.6. and 14.2. you have there the very same things described and discovered to you.
their holiness was a discrimination, a separation from the rest of the people. And in Deuteronomy 7.6. and 14.2. you have there the very same things described and discovered to you.
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And now for this I shall desire you to take notice of comparing two places of Scripture, which discovers the holinesse of places, in Deut. 19.2.7. Thou shalt separate three Cities for thee in the midst of thy land, which the Lord thy God giveth thee to possesse it.
And now for this I shall desire you to take notice of comparing two places of Scripture, which discovers the holiness of places, in Deuteronomy 19.2.7. Thou shalt separate three Cities for thee in the midst of thy land, which the Lord thy God gives thee to possess it.
cc av p-acp d pns11 vmb vvi pn22 pc-acp vvi n1 pp-f vvg crd n2 pp-f n1, r-crq vvz dt n1 pp-f n2, p-acp np1 crd. pns21 vm2 vvi crd n2 p-acp pno21 p-acp dt n1 pp-f po21 n1, r-crq dt n1 po21 np1 vvz pno21 pc-acp vvi pn31.
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And at the seventh verse, Wherefore I command thee, saying, Thou shalt separate three Cities for thee.
And At the seventh verse, Wherefore I command thee, saying, Thou shalt separate three Cities for thee.
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Now you shall have this again propounded to you in Joshua, chap. 20.7. And they sanctifi'd Kedesh in Galilee in Napthaly, and Sechem in mount Ephraim, and Kiriath arba (which is Hebron) in the mountain of Judah.
Now you shall have this again propounded to you in joshua, chap. 20.7. And they sanctified Kedesh in Galilee in Naphtali, and Shechem in mount Ephraim, and Kiriath arba (which is Hebron) in the mountain of Judah.
av pn22 vmb vhi d av vvn p-acp pn22 p-acp np1, n1 crd. cc pns32 vvn np1 p-acp np1 p-acp np1, cc np1 p-acp n1 np1, cc np1 fw-la (r-crq vbz np1) p-acp dt n1 pp-f np1.
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Mark the Scripture, that that was called Separation in Deut. 9.2.7. is here called Sanctification; therefore the word in the Hebrew is, And you shall sanctifie, or, make holy these places; that is, holy, by the separation of them unto that employment that I shall appoint:
Mark the Scripture, that that was called Separation in Deuteronomy 9.2.7. is Here called Sanctification; Therefore the word in the Hebrew is, And you shall sanctify, or, make holy these places; that is, holy, by the separation of them unto that employment that I shall appoint:
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Hence a thing is said to be unholy in Scripture when it is common, is not separated and set apart to holy employments and services,
Hence a thing is said to be unholy in Scripture when it is Common, is not separated and Set apart to holy employments and services,
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and from every thing that is of a civil concernment. And hence you read in Act. 10.14.
and from every thing that is of a civil concernment. And hence you read in Act. 10.14.
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in the Vision that Peter had, God bids Peter kill and eat. But Peter said, Not so, Lord,
in the Vision that Peter had, God bids Peter kill and eat. But Peter said, Not so, Lord,
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for I have never eaten any thing that is common or unclean. for I have never eaten any thing that is Common or unclean.
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That that is unclean and unholy, in a way of legal unholynesse, is said to be common, not set apart. Heb. 10.29.
That that is unclean and unholy, in a Way of Legal unholiness, is said to be Common, not Set apart. Hebrew 10.29.
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you shall there read this notion clearly discovered to you in the New Testament, Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under-foot the Son of God,
you shall there read this notion clearly discovered to you in the New Testament, Of how much Sorer punishment, suppose you, shall he be Thought worthy, who hath trodden underfoot the Son of God,
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and hath counted the blood of the Covenant wherewith he was sanctifi'd an unholy thing. An unholy thing is a common thing.and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing. an unholy thing is a Common thing.
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So that now what is sanctification in the former part of the verse, is called commonnesse and uncleannesse in the latter part.
So that now what is sanctification in the former part of the verse, is called commonness and uncleanness in the latter part.
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But not to give you any more instances of this nature, the general nature of holinesse is discrimination or separation.
But not to give you any more instances of this nature, the general nature of holiness is discrimination or separation.
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2. To answer it more particularly, this setting apart, or discrimination, or separation of places for holy uses, must have these two properties.
2. To answer it more particularly, this setting apart, or discrimination, or separation of places for holy uses, must have these two properties.
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1. A place that is holy, it must have such a separation from other places,
1. A place that is holy, it must have such a separation from other places,
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as that it must be alienated from all uses but holy uses, it must not at all be employed to civil uses,
as that it must be alienated from all uses but holy uses, it must not At all be employed to civil uses,
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for the employing of it unto civil uses must be looked upon as sinfull and unlawfull.
for the employing of it unto civil uses must be looked upon as sinful and unlawful.
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Thus in the Scripture, when times, things, or persons are reputed as holy, they are to be exempted from common employment;
Thus in the Scripture, when times, things, or Persons Are reputed as holy, they Are to be exempted from Common employment;
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the Sabbath day, a holy day, In it thou must not do any manner of work.
the Sabbath day, a holy day, In it thou must not do any manner of work.
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The Vessels and Ʋtensils of the Temple were holy, and therefore were not to be used to ordinary uses;
The Vessels and Ʋtensils of the Temple were holy, and Therefore were not to be used to ordinary uses;
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and this, as some think, was the great sin of Belshazar, that he would offer to drink in the Vessels of the Temple. And so the garments of the Priests were holy, and not to be used by secular persons.
and this, as Some think, was the great since of Belshazzar, that he would offer to drink in the Vessels of the Temple. And so the garments of the Priests were holy, and not to be used by secular Persons.
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And the Tabernacle and the Temple were holy, and not to be used in civil employments.
And the Tabernacle and the Temple were holy, and not to be used in civil employments.
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2. More particularly, concerning this holiness I desire to shew you what it is, by shewing you, it must be such a holinesse and separation,
2. More particularly, Concerning this holiness I desire to show you what it is, by showing you, it must be such a holiness and separation,
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as that the service done to God in those places must be accounted and looked upon as a better service,
as that the service done to God in those places must be accounted and looked upon as a better service,
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and more acceptable, then if so be it had been done else-where, more acceptable to God, and advantagious to our selves.
and more acceptable, then if so be it had been done elsewhere, more acceptable to God, and advantageous to our selves.
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Now, as places are said to be holy, in regard they are only to be for holy services, so,
Now, as places Are said to be holy, in regard they Are only to be for holy services, so,
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2. Holy in regard that holy services are only to be done there, with acceptation or advantage, at least with so great acceptation. And therefore I desire you to take notice, that places in Scripture were said to be holy, which did sanctifie the Worship which was done in them,
2. Holy in regard that holy services Are only to be done there, with acceptation or advantage, At least with so great acceptation. And Therefore I desire you to take notice, that places in Scripture were said to be holy, which did sanctify the Worship which was done in them,
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and sanctifie the Worshippers, and so the very places are part of worship:
and sanctify the Worshippers, and so the very places Are part of worship:
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and so not only places in which God was worshipped, but by which God was worshipped.
and so not only places in which God was worshipped, but by which God was worshipped.
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And thus the Sabbath was sanctifi'd, and so the performance of Gods worship therein, made Gods service more acceptable and sanctifi'd.
And thus the Sabbath was sanctified, and so the performance of God's worship therein, made God's service more acceptable and sanctified.
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And so the Altar, when it was holy, it made the gift the more holy and sanctifi'd,
And so the Altar, when it was holy, it made the gift the more holy and sanctified,
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and so the more acceptable, the Altar sanctifi'd the gift, Mat. 23.18, 19. And so the Incense was acceptable to God,
and so the more acceptable, the Altar sanctified the gift, Mathew 23.18, 19. And so the Incense was acceptable to God,
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as being put into such a Censer. And so the service done to God in such Garments was more acceptable,
as being put into such a Censer. And so the service done to God in such Garments was more acceptable,
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because done in them which God had instituted and appointed for Aaron and his Sons to wear.
Because done in them which God had instituted and appointed for Aaron and his Sons to wear.
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And so I have opened the first thing in the explanation, and that is to shew you, wherein holinesse consists,
And so I have opened the First thing in the explanation, and that is to show you, wherein holiness consists,
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and how it is that places or things may be said to be holy; and I think I have sufficiently cleared the notion to you.
and how it is that places or things may be said to be holy; and I think I have sufficiently cleared the notion to you.
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2. To shew, what the cause or the foundation of this holinesse is;
2. To show, what the cause or the Foundation of this holiness is;
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for this, my Brethren, I shall desire you also to take notice of it more generally, and then more particularly.
for this, my Brothers, I shall desire you also to take notice of it more generally, and then more particularly.
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1. More generally, That the cause and the foundation of a place, or any other thing's holinesse, it is its belonging to God, God's peculiar relation to it, and propriety in it, declared as he shall please:
1. More generally, That the cause and the Foundation of a place, or any other thing's holiness, it is its belonging to God, God's peculiar Relation to it, and propriety in it, declared as he shall please:
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And therefore to be holy, and to be God 's, are words of the like importance,
And Therefore to be holy, and to be God is, Are words of the like importance,
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or equivolent, its being God's, and his having a relation to it, is the foundation and cause of its holinesse.
or Equivalent, its being God's, and his having a Relation to it, is the Foundation and cause of its holiness.
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And therefore if you look into Exod. 13.2. you shall there find God commands, that they should sanctifie unto him all the first-born, it is mine;
And Therefore if you look into Exod 13.2. you shall there find God commands, that they should sanctify unto him all the firstborn, it is mine;
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there now is that which is the cause, and reason, and ground of its being sanctified, or holy, it is God himself, God hath a propriety in it.
there now is that which is the cause, and reason, and ground of its being sanctified, or holy, it is God himself, God hath a propriety in it.
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And therefore I desire you to look into Luke 2.23. it will open this notion to you;
And Therefore I desire you to look into Lycia 2.23. it will open this notion to you;
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there you shall see, that this command is again repeated, but yet in other words,
there you shall see, that this command is again repeated, but yet in other words,
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and therefore he saith, As it is written in the Law of the Lord, Every male that openeth the womb shall be called holy to the Lord;
and Therefore he Says, As it is written in the Law of the Lord, Every male that Openeth the womb shall be called holy to the Lord;
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that which is said in one place to be sanctifi'd or separated, is here said to be holy; and therefore holy, because separated to God, Levit. 27.30. All the Tithes of the land is the Lord's, it is holy unto the Lord;
that which is said in one place to be sanctified or separated, is Here said to be holy; and Therefore holy, Because separated to God, Levit. 27.30. All the Tithes of the land is the Lord's, it is holy unto the Lord;
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it is holy, and therefore holy because it is the Lord's. So that here is the general answer.
it is holy, and Therefore holy Because it is the Lord's. So that Here is the general answer.
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This is the foundation, ground and cause of its holynesse, Gods peculiar propriety in it, it is the Lord's.
This is the Foundation, ground and cause of its holiness, God's peculiar propriety in it, it is the Lord's.
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2. More particularly, That the declared propriety that God hath in any place, or his relation to a place,
2. More particularly, That the declared propriety that God hath in any place, or his Relation to a place,
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or its belonging unto God, that is the foundation of its holinesse. This belonging unto God, or Gods propriety in it, is declared two wayes.
or its belonging unto God, that is the Foundation of its holiness. This belonging unto God, or God's propriety in it, is declared two ways.
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Its belonging unto God is declared, 1. From his Presence. 2. From his Precept. 1. By his Presence.
Its belonging unto God is declared, 1. From his Presence. 2. From his Precept. 1. By his Presence.
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Now the presence of God that was the foundation of the holiness of a place, was two-fold. 1. Extraordinary. 2. Ordinary.
Now the presence of God that was the Foundation of the holiness of a place, was twofold. 1. Extraordinary. 2. Ordinary.
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1. The Extraordinary presence of God was by his miraculous Apparitions, and discovering himself by some miraculous token, vision, sign,
1. The Extraordinary presence of God was by his miraculous Apparitions, and discovering himself by Some miraculous token, vision, Signen,
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or manifestation of his presence, as now here in this burning, and not consumed Bush; here was a miraculous token of Gods presence.
or manifestation of his presence, as now Here in this burning, and not consumed Bush; Here was a miraculous token of God's presence.
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We shall find in the fifth of Joshua, and the last verse, God commands Joshua to put off his shoes, Lose thy shoes from off thy feet,
We shall find in the fifth of joshua, and the last verse, God commands joshua to put off his shoes, Loose thy shoes from off thy feet,
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for the place whereon thou standest is holy ground. And Joshua did so. for the place whereon thou Standest is holy ground. And joshua did so.
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And therefore, as I conceive, hence it is, the Mountain in which Christ was transfigured, is called, The holy Mountain, 2 Pet. 1.18. And this voyce which came from Heaven we heard, when we were with him in the Holy Mount.
And Therefore, as I conceive, hence it is, the Mountain in which christ was transfigured, is called, The holy Mountain, 2 Pet. 1.18. And this voice which Come from Heaven we herd, when we were with him in the Holy Mount.
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Why Holy? Not as if it were holy at that time when the Apostle writ that Epistle, but it were manifest, there was an extraordinary manifestation and sign of Gods presence,
Why Holy? Not as if it were holy At that time when the Apostle writ that Epistle, but it were manifest, there was an extraordinary manifestation and Signen of God's presence,
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and so long as this extraordinary manifestation of Gods presence continued, it was called holy. And this miraculous manifestation of the gloriousnesse of Christs Godhead ceasing, the holinesse of that place ceased also.
and so long as this extraordinary manifestation of God's presence continued, it was called holy. And this miraculous manifestation of the gloriousness of Christ Godhead ceasing, the holiness of that place ceased also.
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And remember this place now, of Gods extraordinary miraculous manifestation of himself in the Bush, was holy for that time,
And Remember this place now, of God's extraordinary miraculous manifestation of himself in the Bush, was holy for that time,
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and no l•nger, wherein he did manifest himself;
and no l•nger, wherein he did manifest himself;
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for otherwise, in the time of the Law, it were unholy to offer up sacrifice there.
for otherwise, in the time of the Law, it were unholy to offer up sacrifice there.
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2. As the presence of God w•s extraordinary, so it is ordinary, which is two-fold.
2. As the presence of God w•s extraordinary, so it is ordinary, which is twofold.
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1. The presence of his standing residence in a place, by some visible or external Symbole; or else,
1. The presence of his standing residence in a place, by Some visible or external Symbol; or Else,
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2. The presence of God is a spiritual presence, in the Religious services and performances of his people, in the place of their Meetings and Assemblies.
2. The presence of God is a spiritual presence, in the Religious services and performances of his people, in the place of their Meetings and Assemblies.
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Now concerning the first of these.
Now Concerning the First of these.
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1. The presence of God, by the more visible and lasting tokens of his presence, which was chiefly afforded in the time of the Levitical Pedagogue;
1. The presence of God, by the more visible and lasting tokens of his presence, which was chiefly afforded in the time of the Levitical Pedagogue;
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so the Altar, Temple, Ark, and Mercy-seat, were symbols of Gods presence among that people, by them God signifi'd his presence, he recorded his name there by those visible tokens of his presence;
so the Altar, Temple, Ark, and Mercy-seat, were symbols of God's presence among that people, by them God signified his presence, he recorded his name there by those visible tokens of his presence;
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and therefore the Ark was said to be Gods face:
and Therefore the Ark was said to be God's face:
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and when the Ark was lifted up, it was said, Let God arise, and let his Enemies be scattered.
and when the Ark was lifted up, it was said, Let God arise, and let his Enemies be scattered.
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Hence they so much rejoyced when the Ark came into the City of David, because it was the sign of Gods presence,
Hence they so much rejoiced when the Ark Come into the city of David, Because it was the Signen of God's presence,
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and mourned when it was taken away captive. And God is said to deliver his glory into captivity;
and mourned when it was taken away captive. And God is said to deliver his glory into captivity;
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that is, the token of his glorious presence: and as long as this continued, God was looked upon as there present;
that is, the token of his glorious presence: and as long as this continued, God was looked upon as there present;
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and thither the people went to pray, and offer Sacrifice. And thus God more fixedly declared his durable relation to a place by these tokens,
and thither the people went to pray, and offer Sacrifice. And thus God more fixedly declared his durable Relation to a place by these tokens,
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and while these continued in a place, he was looked upon to be there.
and while these continued in a place, he was looked upon to be there.
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2. Gods ordinary presence is considerable in the Religious services of his People, and this I call the rather the more spiritual presence of God;
2. God's ordinary presence is considerable in the Religious services of his People, and this I call the rather the more spiritual presence of God;
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this is that presence of God in the Ordinances, which we have, we hope, this day,
this is that presence of God in the Ordinances, which we have, we hope, this day,
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and which Christ did promise, Matth. 18.20. Whereever two or three are met together in my name, there am I present in the midst of them;
and which christ did promise, Matthew 18.20. Wherever two or three Are met together in my name, there am I present in the midst of them;
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not in the midst of the place, but of them, when they do perform holy and institute worship.
not in the midst of the place, but of them, when they do perform holy and institute worship.
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This spiritual presence of God is that that is afforded in the use of those Ordinances of Praying, Hearing, and Administration of Sacraments;
This spiritual presence of God is that that is afforded in the use of those Ordinances of Praying, Hearing, and Administration of Sacraments;
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his presence is there to accept of these, and to blesse them, and make them operative,
his presence is there to accept of these, and to bless them, and make them operative,
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and to assist in these, and to enable both Minister and people to go through their duty by his own power.
and to assist in these, and to enable both Minister and people to go through their duty by his own power.
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Nor can Gods presence be ordinarily expected, but in this his own way. Now then,
Nor can God's presence be ordinarily expected, but in this his own Way. Now then,
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2. You must know, that as the presence of God is the foundation of a places sanctity,
2. You must know, that as the presence of God is the Foundation of a places sanctity,
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and as it is severall, so you must know, Gods propriety in and relation to a place is declared by his Precept;
and as it is several, so you must know, God's propriety in and Relation to a place is declared by his Precept;
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the Precept of God is Gods propriety in a place, as well as his presence;
the Precept of God is God's propriety in a place, as well as his presence;
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thus it belongs to him by command to make it holy, he may do what he will,
thus it belongs to him by command to make it holy, he may do what he will,
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and choose out what places he will to be holy.
and choose out what places he will to be holy.
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He to whom all things belong, surely may have some places and things more proper •o himself and peculiar;
He to whom all things belong, surely may have Some places and things more proper •o himself and peculiar;
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so the Temple of old, and the Tabernacle, those places of Levitical and Ceremonial worship, was separated and set apart by God, by Divine Institution. Hence we have many commands.
so the Temple of old, and the Tabernacle, those places of Levitical and Ceremonial worship, was separated and Set apart by God, by Divine Institution. Hence we have many commands.
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1. God commands, that such a House, and such a Tabernacle shall be built, and this had been unlawfull to do, had it not been commanded.
1. God commands, that such a House, and such a Tabernacle shall be built, and this had been unlawful to do, had it not been commanded.
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2. He directs the manner, and the mode, and that all things should exactly be done according to the pattern in the Mount. And,
2. He directs the manner, and the mode, and that all things should exactly be done according to the pattern in the Mount. And,
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3. God doth command it should be in such a place, in the thrashing floor of A•umnah the Jebusite,
3. God does command it should be in such a place, in the thrashing floor of A•umnah the Jebusite,
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and that place that himself had chosen.
and that place that himself had chosen.
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4. He commands that he will be served in these places peculiarly, rather then in any other place, he would not have these places changed for others.
4. He commands that he will be served in these places peculiarly, rather then in any other place, he would not have these places changed for Others.
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Herein this place typifi'd Christ, one that is only able to make our services acceptable. Hence it is said, Exod. 23.17. Three times in the year all the Males shall appear before the Lord.
Herein this place typified christ, one that is only able to make our services acceptable. Hence it is said, Exod 23.17. Three times in the year all the Males shall appear before the Lord.
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And Act. 27. the Eunuch there went unto that place that God had commanded.
And Act. 27. the Eunuch there went unto that place that God had commanded.
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5. He doth command, that he would have these places reverenced, and no civil employments used there when the holy service was doing,
5. He does command, that he would have these places reverenced, and no civil employments used there when the holy service was doing,
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and that after the service was done, at that very time the place should be only for God.
and that After the service was done, At that very time the place should be only for God.
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6. And lastly, He annexed a promise unto that place, that he would accept of a duty done there rather then in any other place,
6. And lastly, He annexed a promise unto that place, that he would accept of a duty done there rather then in any other place,
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even because it was done there; hence they prayed in the Temple, rather then in their private houses, Luke 2.27.
even Because it was done there; hence they prayed in the Temple, rather then in their private houses, Lycia 2.27.
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and when they could not be present, by reason of Gods providence, in the Temple,
and when they could not be present, by reason of God's providence, in the Temple,
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if they do but look to the City and the Temple, God accepted of their duty, 1 Kings 8.44, 48. So that God did promise, that that place that he had instituted for his worship and service, that the service performed there should be more acceptable to him then else-where.
if they do but look to the city and the Temple, God accepted of their duty, 1 Kings 8.44, 48. So that God did promise, that that place that he had instituted for his worship and service, that the service performed there should be more acceptable to him then elsewhere.
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This shews the reason and foundation of a places holinesse, the precept of God, and the promise and presence of God.
This shows the reason and Foundation of a places holiness, the precept of God, and the promise and presence of God.
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And thus I have opened to you the second thing. Now having thus explained and opened the Question to you.
And thus I have opened to you the second thing. Now having thus explained and opened the Question to you.
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2. I come to resolve the Question, according to what I think in my conscience to be the truth of God;
2. I come to resolve the Question, according to what I think in my conscience to be the truth of God;
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and this I shall do two wayes. 1. By granting that which must not be denyed.
and this I shall do two ways. 1. By granting that which must not be denied.
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2. By denying what must not be granted. 1. By granting what must not be denyed;
2. By denying what must not be granted. 1. By granting what must not be denied;
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and here I grant willingly these four things. 1. That in the time of the Gospel;
and Here I grant willingly these four things. 1. That in the time of the Gospel;
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it is not only lawful, but it is often very commendable and necessary, to design and dedicate places unto God.
it is not only lawful, but it is often very commendable and necessary, to Design and dedicate places unto God.
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Now when I say, it is lawful to design them, and to dedicate them.
Now when I say, it is lawful to Design them, and to dedicate them.
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I pray you bear me witnesse, I do not say it is lawful to consecrate them, or to sanctifie them;
I pray you bear me witness, I do not say it is lawful to consecrate them, or to sanctify them;
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but I say, it is lawful to design and dedicate them. Now for this take notice, that between 1. the designing and appointing of a place; 2: the dedication of a place;
but I say, it is lawful to Design and dedicate them. Now for this take notice, that between 1. the designing and appointing of a place; 2: the dedication of a place;
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and 3. the consecrating of a place, there are these differences. 1. Concerning the designation of a place;
and 3. the consecrating of a place, there Are these differences. 1. Concerning the designation of a place;
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Then is a place designed, when it is appointed to be made use of for the most convenient for such a service,
Then is a place designed, when it is appointed to be made use of for the most convenient for such a service,
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as Tuesday and Wednesday may be appointed for Lecture-dayes, not consecrated.
as Tuesday and Wednesday may be appointed for Lecture days, not consecrated.
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Now you must know, that this designation of a day may be altered, and so may a place;
Now you must know, that this designation of a day may be altered, and so may a place;
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if such a place be designed, it is in our power to make use of it,
if such a place be designed, it is in our power to make use of it,
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so as to leave off the use of it when we please.
so as to leave off the use of it when we please.
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2. As to dedication, I mean so lawfully to dedicate a place, which is of our own right to dispose of;
2. As to dedication, I mean so lawfully to dedicate a place, which is of our own right to dispose of;
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so to dedicate it, as not again to be able to revoke it, or call it back from such a use and purpose.
so to dedicate it, as not again to be able to revoke it, or call it back from such a use and purpose.
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It is lawfull and commendable for a rich man, to dedicate so much ground or money,
It is lawful and commendable for a rich man, to dedicate so much ground or money,
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for building a House for a Free-School, or for the poor, and to give it away from our selves,
for building a House for a Free-school, or for the poor, and to give it away from our selves,
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and from our own right and power;
and from our own right and power;
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and if so be that a man hath power or propriety over a place or thing, it is lawful for a man to alienate such a thing.
and if so be that a man hath power or propriety over a place or thing, it is lawful for a man to alienate such a thing.
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And yet this you must know by the way, that this Dedication that now is in the time of the Gospel, doth very much differ from that dedication of Free-will-offering unto God in the time of the Law,
And yet this you must know by the Way, that this Dedication that now is in the time of the Gospel, does very much differ from that dedication of Free will offering unto God in the time of the Law,
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for they were dedicated to God in the time of the Law immediately, that is, to his immediate Worship;
for they were dedicated to God in the time of the Law immediately, that is, to his immediate Worship;
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it was part of Gods Worship, it was a part of Religion to do that thing:
it was part of God's Worship, it was a part of Religion to do that thing:
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whereas it is not now dedicated to the immediate worship of God, but it is dedicated immediately to such a Parish,
whereas it is not now dedicated to the immediate worship of God, but it is dedicated immediately to such a Parish,
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or Minister, or Place, or company of People, that we have a good will to gratifie;
or Minister, or Place, or company of People, that we have a good will to gratify;
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and so i• more remotely redounds to God's glory, not immediately.
and so i• more remotely redounds to God's glory, not immediately.
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For God hath not declared in his Word the same acceptation in the Gospel of things done in an immediate way,
For God hath not declared in his Word the same acceptation in the Gospel of things done in an immediate Way,
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as he had in the time of the Law, of which acceptation now we have no such promise.
as he had in the time of the Law, of which acceptation now we have no such promise.
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And therefore it is observable, as one speaks concerning that Benefactor in the Gospel to the Jews, He hath loved our Nation,
And Therefore it is observable, as one speaks Concerning that Benefactor in the Gospel to the jews, He hath loved our nation,
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and builded us a Synagogue, it is not said, for God; but for us; This man out of love to us hath bestowed these things to God;and built us a Synagogue, it is not said, for God; but for us; This man out of love to us hath bestowed these things to God;
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which, though a giving our selves out of our own power, yet it doth differ from the Free-will-offering in the time of the Law.
which, though a giving our selves out of our own power, yet it does differ from the Free will offering in the time of the Law.
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Ay, but now, Sirs, ye must know, that sanctification, or consecration, that is a great deal more;
Ay, but now, Sirs, you must know, that sanctification, or consecration, that is a great deal more;
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when we sanctifie a thing, or consecrate a thing, this thing that is so consecrated, it is so holy, that there must nothing at all of unholinesse,
when we sanctify a thing, or consecrate a thing, this thing that is so consecrated, it is so holy, that there must nothing At all of unholiness,
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or of a civil or secular employment and concernment be done in it.
or of a civil or secular employment and concernment be done in it.
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Now we do not dedicate a thing, but there may be secular things in an ordinary and civil way done in them;
Now we do not dedicate a thing, but there may be secular things in an ordinary and civil Way done in them;
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and our services are not more acceptable for the place, nor the places lesse holy because of those civil employments.
and our services Are not more acceptable for the place, nor the places less holy Because of those civil employments.
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There is the first concession, that in the time of the Gosple there may be a designment and dedicating of places,
There is the First concession, that in the time of the Gospel there may be a designment and dedicating of places,
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and it is not only lawfull but commendable.
and it is not only lawful but commendable.
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2. I grant, that in times of the Gospel, some places are to have Religious services performed in them, rather then in other places;
2. I grant, that in times of the Gospel, Some places Are to have Religious services performed in them, rather then in other places;
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I mean, places of natural conveniency and fitnesse for the meetings, of people together, whereby they may be free from disturbance, from the violence of Enemies, and from tempestuous weather.
I mean, places of natural conveniency and fitness for the meetings, of people together, whereby they may be free from disturbance, from the violence of Enemies, and from tempestuous weather.
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As publick meetings, whereby we have the society of Gods people, their examples to stir us up to zeal,
As public meetings, whereby we have the society of God's people, their Examples to stir us up to zeal,
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and their joynt help in Prayer and holy performances, to go along with us, that we may joyn our forces together,
and their joint help in Prayer and holy performances, to go along with us, that we may join our forces together,
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and with a great force wrestle with God, and overcome him which is invincible.
and with a great force wrestle with God, and overcome him which is invincible.
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And therefore, my Brethren, I desire you to bear me witnesse this day, that I plead for publick Ordinances,
And Therefore, my Brothers, I desire you to bear me witness this day, that I plead for public Ordinances,
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and for the purity of God's Ordinances to be administred in publick places, rather then other places,
and for the purity of God's Ordinances to be administered in public places, rather then other places,
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so that I do here professe, that I do avowedly and openly declare my judgement to be for publick meetings in publick places,
so that I do Here profess, that I do avowedly and openly declare my judgement to be for public meetings in public places,
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and the purity of God's Ordinances, if they may be enjoyed without humane mixture, which may hurt and pollute them.
and the purity of God's Ordinances, if they may be enjoyed without humane mixture, which may hurt and pollute them.
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3. I grant, that in the time of holy service, we are not then to use secular employments at that time in those places,
3. I grant, that in the time of holy service, we Are not then to use secular employments At that time in those places,
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as eating, drinking, and talking, it being unsuitable to the work in hand and howsoever they may be lawfull at another time,
as eating, drinking, and talking, it being unsuitable to the work in hand and howsoever they may be lawful At Another time,
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yet unlawfull then, because against the Apostles command, Let all things be done in decency, and in order;
yet unlawful then, Because against the Apostles command, Let all things be done in decency, and in order;
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and that which is unsuitable to the commands of God, the taking his Name in vain.
and that which is unsuitable to the commands of God, the taking his Name in vain.
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My Brethren, I will go further with you, we are to abstain from all other Religious services, when not in season;
My Brothers, I will go further with you, we Are to abstain from all other Religious services, when not in season;
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and therefore when the Minister is in Preaching, we must not run into our places and kneel down,
and Therefore when the Minister is in Preaching, we must not run into our places and kneel down,
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as some people do, and fall a Praying.
as Some people do, and fallen a Praying.
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And I cannot but wonder, that they that do so much cry up Uniformity and Sanctity of places, that yet they should confute their judgment by their practice, that they should pray secretly when the whole Congregation is a praying vocally;
And I cannot but wonder, that they that do so much cry up Uniformity and Sanctity of places, that yet they should confute their judgement by their practice, that they should pray secretly when the Whole Congregation is a praying vocally;
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and it may be the Congregation is singing a Psalm, or the Minister Preaching, and then they go to their Prayers;
and it may be the Congregation is singing a Psalm, or the Minister Preaching, and then they go to their Prayers;
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I pray where is the Uniformity, Decency, and Order they so much stand for?
I pray where is the Uniformity, Decency, and Order they so much stand for?
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Lastly, I grant, that after the performances of holy duties, in places wherein we meet for the worship and service of God, it is our duty to abstain, not onely from filthy and indecent action• of a natural or moral filthinesse, unseemly, a• looked upon by men against God's Law;
Lastly, I grant, that After the performances of holy duties, in places wherein we meet for the worship and service of God, it is our duty to abstain, not only from filthy and indecent action• of a natural or moral filthiness, unseemly, a• looked upon by men against God's Law;
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but from all those civil, moral, lawfull actions, at other times, that may reflect any dishonor upon the work that hath been done,
but from all those civil, moral, lawful actions, At other times, that may reflect any dishonour upon the work that hath been done,
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or upon the work that shall be done, or that may render the place unmeet for religious services afterwards:
or upon the work that shall be done, or that may render the place unmeet for religious services afterwards:
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And this is that that one calls a Negative, or a Privative reverence, a reverence,
And this is that that one calls a Negative, or a Privative Reverence, a Reverence,
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or not doing something, not because the place is more holy, but for decency and order, considering the religious duties performed in that place.
or not doing something, not Because the place is more holy, but for decency and order, considering the religious duties performed in that place.
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So that things subservient to Religion call for a Negative reverence, and are not so to be used,
So that things subservient to Religion call for a Negative Reverence, and Are not so to be used,
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as that the Religious services which are there performed and transacted, should be made disgraceful and dishonorable;
as that the Religious services which Are there performed and transacted, should be made disgraceful and dishonourable;
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as the Bread of the Sacrament, after the Sacrament is done, is not lawfull to be cast unto unreasonable creatures,
as the Bred of the Sacrament, After the Sacrament is done, is not lawful to be cast unto unreasonable creatures,
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because it reflects dishonor upon the religious service which we were before doing;
Because it reflects dishonour upon the religious service which we were before doing;
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so, dirty water is not to be put into the Communion Cup, not that the Cup is holy,
so, dirty water is not to be put into the Communion Cup, not that the Cup is holy,
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but because it is a reflection of disgrace upon that holy service wherein that Cup is made use of;
but Because it is a reflection of disgrace upon that holy service wherein that Cup is made use of;
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and that Cup is not to be made use of to drunkennesse.
and that Cup is not to be made use of to Drunkenness.
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But in all this bear me witnesse that I say, all this is but a civil reverence,
But in all this bear me witness that I say, all this is but a civil Reverence,
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and so due to any place where there is any honorable Convention, as in the Parliament-house, or Presence-Chamber, or the like. Having yielded this.
and so due to any place where there is any honourable Convention, as in the Parliament-house, or Presence-Chamber, or the like. Having yielded this.
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2. I must come now to deny what must not be granted; and I likewise deny four things.
2. I must come now to deny what must not be granted; and I likewise deny four things.
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1. It is not now in the times of the Gospel in any mans power to set apart a place for Religious duties,
1. It is not now in the times of the Gospel in any men power to Set apart a place for Religious duties,
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so as that it should be unlawfull upon a due occasion to use it for civil imployments,
so as that it should be unlawful upon a due occasion to use it for civil employments,
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or that it should be alwayes unlawfull to alienate to other uses, besides those uses that are Divine;
or that it should be always unlawful to alienate to other uses, beside those uses that Are Divine;
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the Bread and Wine sanctified by Gods own institution by the Minister, after the publick use and administration of them in the Ordinance, are not only holy,
the Bred and Wine sanctified by God's own Institution by the Minister, After the public use and administration of them in the Ordinance, Are not only holy,
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but they may be eaten in a civil use and way as our ordinary and common food:
but they may be eaten in a civil use and Way as our ordinary and Common food:
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The Synagogues among the Jews were as holy as our Churches, they were for holy duties,
The Synagogues among the jews were as holy as our Churches, they were for holy duties,
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as Prayer, Preaching, and the like, and dedicated to Gods Worship, and yet you must know there were civil imployments used in those places after the Religious Worship was done; and therefore in Mat. 23.34. saith our Saviour, some of them you shall scourge in your Synagogues.
as Prayer, Preaching, and the like, and dedicated to God's Worship, and yet you must know there were civil employments used in those places After the Religious Worship was done; and Therefore in Mathew 23.34. Says our Saviour, Some of them you shall scourge in your Synagogues.
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Hence we use to keep Courts and Consistories in Churches amongst us, and some of them none of the best,
Hence we use to keep Courts and Consistories in Churches among us, and Some of them none of the best,
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and we use here among us in this City constantly in our Churches, (and I doubt not but it is lawfull) for an Alderman in his Ward to meet about secular businesse,
and we use Here among us in this city constantly in our Churches, (and I doubt not but it is lawful) for an Alderman in his Ward to meet about secular business,
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as to choose Common-Council-men, or the like.
as to choose Common-council-men, or the like.
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But where there hath been a dedication of a place to Gods worship, it is only God that can make it so holy,
But where there hath been a dedication of a place to God's worship, it is only God that can make it so holy,
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as that it should be sinfull to imploy it to other uses, and if the Governours of the Church upon due occasion and reason shall substitute other places more fit then the former for Divine Worship,
as that it should be sinful to employ it to other uses, and if the Governors of the Church upon due occasion and reason shall substitute other places more fit then the former for Divine Worship,
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then the former places may return to their former proper uses; but it is not so in things consecrated by God:
then the former places may return to their former proper uses; but it is not so in things consecrated by God:
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If the Font, Table, or Pulpit waxe old, they may be laid aside and looked upon as common things,
If the Font, Table, or Pulpit wax old, they may be laid aside and looked upon as Common things,
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and may be used for other imployments;
and may be used for other employments;
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and suppose the Surplisse be a lawfull garment in Gods worship, (which yet I am perswaded none of you believe) doubtlesse it is not to be burned when it is old and past wearing,
and suppose the Surplice be a lawful garment in God's worship, (which yet I am persuaded none of you believe) doubtless it is not to be burned when it is old and past wearing,
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and the ashes put into a pot or some such like thing, and be buried under the Altar,
and the Ashes put into a pot or Some such like thing, and be buried under the Altar,
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but it may be used as other linnen may.
but it may be used as other linen may.
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And so the common Utensils, as the Cup, and the like, when they are come to be old, they may be used for other imployments without fear of sin.
And so the Common Utensils, as the Cup, and the like, when they Are come to be old, they may be used for other employments without Fear of since.
cc av dt j n2, c-acp dt n1, cc dt j, c-crq pns32 vbr vvn pc-acp vbi j, pns32 vmb vbi vvn p-acp j-jn n2 p-acp n1 pp-f n1.
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And therefore it is an excellent speech of one;
And Therefore it is an excellent speech of one;
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saith he, So to Consecrate moveable or immoveable goods, as that it should be a sin for the Church to use them in any secular imployments, it is an execrable and abominable Superstition:
Says he, So to Consecrate movable or immoveable goods, as that it should be a since for the Church to use them in any secular employments, it is an execrable and abominable Superstition:
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God hath not Consecrated any thing in the Gospel so, as that it is a sin to use it otherwise.
God hath not Consecrated any thing in the Gospel so, as that it is a sin to use it otherwise.
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It was a sin in them to make use of the Cups in the Temple in any secular way,
It was a since in them to make use of the Cups in the Temple in any secular Way,
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but it is not so for us: the reason is, because those things were set apart by Gods own Institution:
but it is not so for us: the reason is, Because those things were Set apart by God's own Institution:
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but there can be nothing so Consecrated by men, as that it may not be made use of in secular things without sin.
but there can be nothing so Consecrated by men, as that it may not be made use of in secular things without since.
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2. A second thing I deny is, That no place now in the time of the Gospel hath such an holinesse either from Institution or Use,
2. A second thing I deny is, That no place now in the time of the Gospel hath such an holiness either from Institution or Use,
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as to sanctifie or make more acceptable or effectual the services therein performed: This is not in the time of the Gosple;
as to sanctify or make more acceptable or effectual the services therein performed: This is not in the time of the Gospel;
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God is present at places of Religious performances, not with respect unto the Place, but the Performance by him instituted and injoyned;
God is present At places of Religious performances, not with respect unto the Place, but the Performance by him instituted and enjoined;
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and therefore he doth not say, Where two or three are met together I will be in the midst of that place, but among them. God will be present in the place for the Duties sake, not among them for the Places sake,
and Therefore he does not say, Where two or three Are met together I will be in the midst of that place, but among them. God will be present in the place for the Duties sake, not among them for the Places sake,
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but the Duties sake in the place, to blesse the Ordinance for his own Institutions sake.
but the Duties sake in the place, to bless the Ordinance for his own Institutions sake.
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Prayers and other Duties in the Ceremonial Law were regarded for the places sake, but now we must abhor this piece of Judaisme: For a man to set a place apart by Consecration, that this place makes the duty any thing the more excellent or acceptable to God, this is to make the Traditions of men equal to the Institution of God.
Prayers and other Duties in the Ceremonial Law were regarded for the places sake, but now we must abhor this piece of Judaism: For a man to Set a place apart by Consecration, that this place makes the duty any thing the more excellent or acceptable to God, this is to make the Traditions of men equal to the Institution of God.
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The Temple sanctified the duty, but not the Synagogue;
The Temple sanctified the duty, but not the Synagogue;
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and the Altar did sanctifie the gift, and the person, and service, because it was by Gods Institution,
and the Altar did sanctify the gift, and the person, and service, Because it was by God's Institution,
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and so the Temple and Altar did adde efficacy and worth to the work;
and so the Temple and Altar did add efficacy and worth to the work;
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but for men to Consecrate the Church, it is to make the Appointment of men equal with the Institution of God.
but for men to Consecrate the Church, it is to make the Appointment of men equal with the Institution of God.
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Our Churches and Meeting-places are not holy (if they be holy at all) without relation to the duties performed,
Our Churches and Meeting-places Are not holy (if they be holy At all) without Relation to the duties performed,
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but our duties are holy without relation to the Church or the place. None but God can consecrate a place to be an effectual means of worship:
but our duties Are holy without Relation to the Church or the place. None but God can consecrate a place to be an effectual means of worship:
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The Jews worshipped God by the Temple, but we worship God in the Church; as the place doth afford a natural conveniency for our meeting together;
The jews worshipped God by the Temple, but we worship God in the Church; as the place does afford a natural conveniency for our meeting together;
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the place then hath no influence at all upon our duties, and if any of you should think so, you erre exceedingly:
the place then hath no influence At all upon our duties, and if any of you should think so, you err exceedingly:
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It is but only a Physical Act of duty, or a natural Adjunct of duty, which is but at most helpfull to the bodies conveniency.
It is but only a Physical Act of duty, or a natural Adjunct of duty, which is but At most helpful to the bodies conveniency.
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3. The third thing I deny is this, That there is no place so holy as to exclude another place from being as holy in a way of proper sanctity and holinesse, which we have been now opening.
3. The third thing I deny is this, That there is no place so holy as to exclude Another place from being as holy in a Way of proper sanctity and holiness, which we have been now opening.
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God now makes not one place properly more holy then another; there is not now prope•ly any religious difference of places.
God now makes not one place properly more holy then Another; there is not now prope•ly any religious difference of places.
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We have not now the Precept of God to sanctifie and separate one place from another, to prefer one place before another;
We have not now the Precept of God to sanctify and separate one place from Another, to prefer one place before Another;
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we have not now the miraculous presence of God, his appearing as at the bush.
we have not now the miraculous presence of God, his appearing as At the bush.
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God hath not given us under the Gospel those Symbols of his standing presence and residency,
God hath not given us under the Gospel those Symbols of his standing presence and residency,
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as by the Ark, and Mercy-Seat, and Altar of old he gave unto his people. And as for his Ordinances,
as by the Ark, and Mercy-Seat, and Altar of old he gave unto his people. And as for his Ordinances,
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if they make a place holy in regard of performance of duty to God there,
if they make a place holy in regard of performance of duty to God there,
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and his spiritual presence in that place, then my Parlour, Chamber, or Closet are holy where I use to pray,
and his spiritual presence in that place, then my Parlour, Chamber, or Closet Are holy where I use to pray,
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and where God doth afford his assisting blessing and comforting presence:
and where God does afford his assisting blessing and comforting presence:
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So that if you make the Spirituall presence of God to make a thing holy, in regard of Gods Spiritual presence going along with those services,
So that if you make the Spiritual presence of God to make a thing holy, in regard of God's Spiritual presence going along with those services,
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then your Houses are holy, and the Field is holy where you walk when you meditate, and praying by the River side makes it holy;
then your Houses Are holy, and the Field is holy where you walk when you meditate, and praying by the River side makes it holy;
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Humane consecration makes no place truly holy.
Humane consecration makes not place truly holy.
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If the spiritual presence of Christ makes one place more holy then another, then the Communion-Table and Font are more holy then another place in the Temple. And so when Gods presence hath been enjoyed at the Font, that is more holy then the Communion Table; and so when the presence of God hath been enjoyed at at the Communion-Table that is more holy then the Font, and so you must bring in Judaisme. If the presence of God makes a thing holy;
If the spiritual presence of christ makes one place more holy then Another, then the Communion table and Font Are more holy then Another place in the Temple. And so when God's presence hath been enjoyed At the Font, that is more holy then the Communion Table; and so when the presence of God hath been enjoyed At At the Communion table that is more holy then the Font, and so you must bring in Judaism. If the presence of God makes a thing holy;
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a new Communion-Table upon which the Sacrament was never administred, cannot be so holy as the old Table. Nay, by this the mouths of the Communicants are holy, having eaten the Bread and drank the Wine which was dedicated to an holy use,a new Communion table upon which the Sacrament was never administered, cannot be so holy as the old Table. Nay, by this the mouths of the Communicants Are holy, having eaten the Bred and drank the Wine which was dedicated to an holy use,
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and so it will be sinfull for you to eat any other food.
and so it will be sinful for you to eat any other food.
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I conclude all with this, That the difference and holinesse of religious places in the times of the Gospel, is not given but taken away by the Gospel. 1. Tim. 2, 8. I will therefore that men pray ev•ry where, lifting up holy hands without wrath and doubting.
I conclude all with this, That the difference and holiness of religious places in the times of the Gospel, is not given but taken away by the Gospel. 1. Tim. 2, 8. I will Therefore that men pray ev•ry where, lifting up holy hands without wrath and doubting.
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You may pray, and that with as much acceptablenesse to God in one place as in another. John 4.21. Christ saith, The time comes when you shall neither in this Mountain, nor yet at Jerusalem, worship the Father:
You may pray, and that with as much acceptableness to God in one place as in Another. John 4.21. christ Says, The time comes when you shall neither in this Mountain, nor yet At Jerusalem, worship the Father:
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That is, Gods worship and service shall not be confined and limited to those places, as if others were not as good and holy as they. 1. Cor. 1.2. To them that are sanctified in Christ Jesus, called to be Saints, with all that in every place call upon the name of Jesus Christ our Lord both theirs and ours. One place for the calling upon Christ is as good as another, and therefore, Where two or three are gathered together, I will be in the midst of them And this is foretold in Zeph. 2 11. and in Mal. 1.11.
That is, God's worship and service shall not be confined and limited to those places, as if Others were not as good and holy as they. 1. Cor. 1.2. To them that Are sanctified in christ jesus, called to be Saints, with all that in every place call upon the name of jesus christ our Lord both theirs and ours. One place for the calling upon christ is as good as Another, and Therefore, Where two or three Are gathered together, I will be in the midst of them And this is foretold in Zephaniah 2 11. and in Malachi 1.11.
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So that this is the sum of all, Gods institution makes the Sabbath holy:
So that this is the sum of all, God's Institution makes the Sabbath holy:
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And the Bread and the Wine set apart by Gods own Institution, after the duty, may be used in secular uses.
And the Bred and the Wine Set apart by God's own Institution, After the duty, may be used in secular uses.
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But lastly, to name no more, no place is so sanctified by God, as that after the ceasing of that presence of God, any holinesse should belong unto it,
But lastly, to name no more, no place is so sanctified by God, as that After the ceasing of that presence of God, any holiness should belong unto it,
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as now when the signs of Gods presence ceased and was gone, the holinesse of that place was gone,
as now when the Signs of God's presence ceased and was gone, the holiness of that place was gone,
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and then it was lawfull for Moses to put on his shoes. And so when Gods presence ceased in the Ark, the Altar, and Mercy-seat, the places became no other then secular and •ivil.
and then it was lawful for Moses to put on his shoes. And so when God's presence ceased in the Ark, the Altar, and Mercy-seat, the places became no other then secular and •ivil.
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And now for us to go about (as the Papists do) a Pilgrimage to Jerusalem, as if that place had any more holinesse then others, is a foolish and abominable thing:
And now for us to go about (as the Papists do) a Pilgrimage to Jerusalem, as if that place had any more holiness then Others, is a foolish and abominable thing:
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How many bloody Battels have been fought, to the disgrace, as well as losse of Christianity,
How many bloody Battles have been fought, to the disgrace, as well as loss of Christianity,
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for the re-gaining of the Holy-land.
for the regaining of the Holy land.
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Nay let me adde, those places where the presence of God hath been formerly, when it hath been taken away,
Nay let me add, those places where the presence of God hath been formerly, when it hath been taken away,
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and those places have been used to Idolatry, they are the worse, and the more unholy;
and those places have been used to Idolatry, they Are the Worse, and the more unholy;
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for this is turning the House of God into vanity. The conclusion of all is this:
for this is turning the House of God into vanity. The conclusion of all is this:
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whatever places are in holy duties, out of them they loose and leave all their holinesse,
whatever places Are in holy duties, out of them they lose and leave all their holiness,
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and therefore I say it is boldnesse for us to go about to tye Gods presence to a place where God hath never tyed it, I cannot but wonder how it is possible for men of reason and learning to be so blind,
and Therefore I say it is boldness for us to go about to tie God's presence to a place where God hath never tied it, I cannot but wonder how it is possible for men of reason and learning to be so blind,
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as to hold that the Lords day (which was set apart by God for the Sabbath,
as to hold that the lords day (which was Set apart by God for the Sabbath,
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as you may see in the fourth Commandment, and afterwards by Christ and his Apostles, which doth amount to no lesse then an Institution) is not holy after the Service or Sermon is ended,
as you may see in the fourth Commandment, and afterwards by christ and his Apostles, which does amount to no less then an Institution) is not holy After the Service or Sermon is ended,
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but then you may go to play at Foot-ball, and Cudgels, and Drinking, and what not,
but then you may go to play At Football, and Cudgels, and Drinking, and what not,
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and yet that they should say, that the place of performing religious duties in, is so holy after religious performances,
and yet that they should say, that the place of performing religious duties in, is so holy After religious performances,
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as that you cannot come into it without bowing the knee, and putting off the hat,
as that you cannot come into it without bowing the knee, and putting off the hat,
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and bowing to the Altar and Communion Table, and the like, this I cannot apprehend how it should be,
and bowing to the Altar and Communion Table, and the like, this I cannot apprehend how it should be,
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and I wish any of you that are of this minde, would in private give me your reasons for it, why it should be so.
and I wish any of you that Are of this mind, would in private give me your Reasons for it, why it should be so.
cc pns11 vvb d pp-f pn22 cst vbr pp-f d n1, vmd p-acp j vvb pno11 po22 n2 p-acp pn31, c-crq pn31 vmd vbi av.
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Now having explain'd the point, and given you a resolution of the question, in these particulars, give me leave to wind up all with some Uses.
Now having explained the point, and given you a resolution of the question, in these particulars, give me leave to wind up all with Some Uses.
av vhg vvn dt n1, cc vvn pn22 dt n1 pp-f dt n1, p-acp d n2-j, vvb pno11 n1 pc-acp vvi a-acp d p-acp d n2.
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First, We infer the great difference that is between sanctity of places under the Old Testament,
First, We infer the great difference that is between sanctity of places under the Old Testament,
ord, pns12 vvb dt j n1 cst vbz p-acp n1 pp-f n2 p-acp dt j n1,
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and sanctity and holinesse of places under the New Testament:
and sanctity and holiness of places under the New Testament:
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they under the Old Testament had the immediate presence of God, the standing Symbols and visible signes of his presence, so long as these lasted:
they under the Old Testament had the immediate presence of God, the standing Symbols and visible Signs of his presence, so long as these lasted:
pns32 p-acp dt j n1 vhd dt j n1 pp-f np1, dt j-vvg n2 cc j n2 pp-f po31 n1, av av-j c-acp d vvd:
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which was set apart by Gods special Commandment, and so they were holy, though they were not imployed in a way of worship,
which was Set apart by God's special Commandment, and so they were holy, though they were not employed in a Way of worship,
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but you cannot say so now, our places for performance of holy duties have no such holinesse, places now differ from places then.
but you cannot say so now, our places for performance of holy duties have no such holiness, places now differ from places then.
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Secondly, by way of Inference, I note the great goodnesse of God to give us such a sweet and gracious indulgent dispensation in the time of the Gospel under the New Testament,
Secondly, by Way of Inference, I note the great Goodness of God to give us such a sweet and gracious indulgent Dispensation in the time of the Gospel under the New Testament,
ord, p-acp n1 pp-f n1, pns11 vvb dt j n1 pp-f np1 pc-acp vvi pno12 d dt j cc j j n1 p-acp dt n1 pp-f dt n1 p-acp dt j n1,
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as that he doth not tye us to Ceremonies or places;
as that he does not tie us to Ceremonies or places;
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he doth not bind us as he did the Jews, to go three times in the year to the furthermost part of the Nation to worship:
he does not bind us as he did the jews, to go three times in the year to the furthermost part of the nation to worship:
pns31 vdz xx vvi pno12 c-acp pns31 vdd dt np2, pc-acp vvi crd n2 p-acp dt n1 p-acp dt j n1 pp-f dt n1 pc-acp vvi:
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No my Brethren, no Land, no ground is now unholy, as famous old Dr. Raynolds said, every place is now a Judea, no Coast but is a Judea, every house is a Jerusalem, every Congregation is now a Zion: see here the goodnesse of God in indulging of us so far as to take any service done by us in a solemn and real manner,
No my Brothers, no Land, no ground is now unholy, as famous old Dr. Reynolds said, every place is now a Judea, no Coast but is a Judea, every house is a Jerusalem, every Congregation is now a Zion: see Here the Goodness of God in indulging of us so Far as to take any service done by us in a solemn and real manner,
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as if it had been done in those places which were formerly appointed for it to be done in.
as if it had been done in those places which were formerly appointed for it to be done in.
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Thirdly, I infer hen•e, there are several persons to be reproved.
Thirdly, I infer hen•e, there Are several Persons to be reproved.
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1. We find hereby that all the holinesse of reliques of Saints doth fall to the ground:
1. We find hereby that all the holiness of Relics of Saints does fallen to the ground:
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and we see the folly of those that make Pilgrimages unto Saints and reliques as the Papists do:
and we see the folly of those that make Pilgrimages unto Saints and Relics as the Papists doe:
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there was a time (say they) when such a Saints reliques were laid up in such a place,
there was a time (say they) when such a Saints Relics were laid up in such a place,
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and these are more holy then other places; so that this you see falls to the ground in it self:
and these Are more holy then other places; so that this you see falls to the ground in it self:
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I might tell you concerning their lying about their reliques, as one said, that there were as many reliques as would fill an hundred Carts:
I might tell you Concerning their lying about their Relics, as one said, that there were as many Relics as would fill an hundred Carts:
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but supposing so, all that would not make the place the more holy.
but supposing so, all that would not make the place the more holy.
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2. Hence the Superstition of those is to be reproved, which put holinesse in places of burial,
2. Hence the Superstition of those is to be reproved, which put holiness in places of burial,
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and make it more holy to be buried in one place then in another:
and make it more holy to be buried in one place then in Another:
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it is more holy (say they) to be buried in the Church then in the Churchyard,
it is more holy (say they) to be buried in the Church then in the Churchyard,
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and more holy under the communion Table then any other part of the Church.
and more holy under the communion Table then any other part of the Church.
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3 This reproves them which cannot pray any where but in the Temple, and they that use private prayer in Churches:
3 This reproves them which cannot pray any where but in the Temple, and they that use private prayer in Churches:
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If you have houses and rooms at home, what is the reason that if Pauls or any other Church stand open you must run in thither,
If you have houses and rooms At home, what is the reason that if Paul's or any other Church stand open you must run in thither,
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and drop down behind a Pillar to say your Prayers?
and drop down behind a Pillar to say your Prayers?
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4 This reproves them that have reverence towards any place more then another, as if they did deserve more holinesse in one part then in another,
4 This reproves them that have Reverence towards any place more then Another, as if they did deserve more holiness in one part then in Another,
crd d vvz pno32 cst vhb n1 p-acp d n1 av-dc cs j-jn, c-acp cs pns32 vdd vvi dc n1 p-acp crd n1 av p-acp j-jn,
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as bowing to the Altar or Communion Table, or the like.
as bowing to the Altar or Communion Table, or the like.
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5 It reproves those that have reverence for scituation of these places, they must stand East and West,
5 It reproves those that have Reverence for situation of these places, they must stand East and West,
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and why not North and South? all these things fall off like fig leaves;
and why not North and South? all these things fallen off like fig leaves;
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If what I have said be true, that there is no holinesse in places, and this I have made known to you not only as my judgement, but as my duty.
If what I have said be true, that there is no holiness in places, and this I have made known to you not only as my judgement, but as my duty.
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Now for Exhortation, I shall desire you to take notice of four things, and I have done,
Now for Exhortation, I shall desire you to take notice of four things, and I have done,
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and shall leave you to God, and commit you to the word of his grace.
and shall leave you to God, and commit you to the word of his grace.
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If this be so, that there is no holinesse in places, then first of all be the more encouraged to serve God in your families, in those places where God hath set you, where God is as well pleased with your service as in publick places;
If this be so, that there is no holiness in places, then First of all be the more encouraged to serve God in your families, in those places where God hath Set you, where God is as well pleased with your service as in public places;
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serve God upon your knees with devotion, humility and reverence.
serve God upon your knees with devotion, humility and Reverence.
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And therefore, though I am against Superstition, and Popish practises, and those wicked cursed traps of Innovations, that the men of the world have disturbed the Church of God with;
And Therefore, though I am against Superstition, and Popish practises, and those wicked cursed traps of Innovations, that the men of the world have disturbed the Church of God with;
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yet I am against putting on your hats in prayer, and fitting in prayer.
yet I am against putting on your hats in prayer, and fitting in prayer.
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Those that are for holinesse of places, do not, with Abraham, in every place they come build God an Altar.
Those that Are for holiness of places, do not, with Abraham, in every place they come built God an Altar.
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But let us in every closet and room build God an Altar;
But let us in every closet and room built God an Altar;
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let no morning nor evening go without a prayer in thy family, pray often, and pray continually, let your houses be as so many Churches,
let no morning nor evening go without a prayer in thy family, pray often, and pray continually, let your houses be as so many Churches,
vvb dx n1 ccx n1 vvb p-acp dt n1 p-acp po21 n1, vvb av, cc vvb av-j, vvb po22 n2 vbb a-acp av d n2,
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as you read in Rom 16.5. Likewise greet the Church that is in their house:
as you read in Rom 16.5. Likewise greet the Church that is in their house:
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and in the second verse of Philemon 's Epistle, To the Church that is in thy house;
and in the second verse of Philemon is Epistle, To the Church that is in thy house;
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there the houses of the Saints are called Churches. This will bring a blessing upon your families:
there the houses of the Saints Are called Churches. This will bring a blessing upon your families:
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And if you be not willing to have that curse denounced against you, (in Jer. 10.25. Pour out thy fury upon the Heathen that know thee not, and upon the families that call not upon thy name ) then neglect not family prayers;
And if you be not willing to have that curse denounced against you, (in Jer. 10.25. Pour out thy fury upon the Heathen that know thee not, and upon the families that call not upon thy name) then neglect not family Prayers;
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be much in prayer, and pray with frequency and encouragement, because God binds you to no place. —
be much in prayer, and pray with frequency and encouragement, Because God binds you to no place. —
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The second Exhortation is this, Labour to promote personal holinesse, as well as family devotion: I am against local holinesse:
The second Exhortation is this, Labour to promote personal holiness, as well as family devotion: I am against local holiness:
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As one said (that I heard once when I was a youth) Happy are those garments that can carry away any of the dust of the Temple;
As one said (that I herd once when I was a youth) Happy Are those garments that can carry away any of the dust of the Temple;
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but they think not that many of their garments are unclean in wallowing n the mire of sin.
but they think not that many of their garments Are unclean in wallowing n the mire of since.
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But I say, do you labour to promote holinesse in your lives, in your hearts and conversations.
But I say, do you labour to promote holiness in your lives, in your hearts and conversations.
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The holy Ghost saith, Ʋnlesse you be pure in heart, you shall not see God.
The holy Ghost Says, Ʋnlesse you be pure in heart, you shall not see God.
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And therefore put away sin, for if you regard iniquity, God will not hear your prayers:
And Therefore put away since, for if you regard iniquity, God will not hear your Prayers:
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It is not your ducking, or bowing, or cringing, never so much, or your going with your hat off through the Church, that will make God hear your prayers;
It is not your ducking, or bowing, or cringing, never so much, or your going with your hat off through the Church, that will make God hear your Prayers;
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these will but dishonour you, because you live not accordingly.
these will but dishonour you, Because you live not accordingly.
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3. Love the holinesse of the living members, be not so much in love with the holiness of wood and timber, bricks and stones;
3. Love the holiness of the living members, be not so much in love with the holiness of wood and timber, bricks and stones;
crd n1 dt n1 pp-f dt j-vvg n2, vbb xx av av-d p-acp n1 p-acp dt n1 pp-f n1 cc n1, n2 cc n2;
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but wheresoever you see the Image of Christ, be in love with that soul;
but wheresoever you see the Image of christ, be in love with that soul;
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where ever the presence of God shines, and whereever thou seest one that gives up himself to God in holy duties, do thou say, Oh! my soul, delight to come into the company of these men.
where ever the presence of God shines, and wherever thou See one that gives up himself to God in holy duties, do thou say, Oh! my soul, delight to come into the company of these men.
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The righteous is more excellent then his neighbour. The righteous is more excellent then his neighbour.
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If there be a heaven upon earth, I tell you it is in the company of godly men.
If there be a heaven upon earth, I tell you it is in the company of godly men.
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I remember a famous man hath this expression, saith he, When I was in the company of the Saints and people of God, I was as a living coal;
I Remember a famous man hath this expression, Says he, When I was in the company of the Saints and people of God, I was as a living coal;
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but when I was separated from them, and was among the wicked, swearers and drunkards, me-thoughts there was a spiritual coldnesse and frozenness went over my soul:
but when I was separated from them, and was among the wicked, swearers and drunkards, methoughts there was a spiritual coldness and frozenness went over my soul:
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Though the people of God are best company in heaven, yet they are very good company here on earth:
Though the people of God Are best company in heaven, yet they Are very good company Here on earth:
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And Christians should stirre up one another, and be provoking one another to love and good workes;
And Christians should stir up one Another, and be provoking one Another to love and good works;
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and where ever you have grace, be sure to impart it.
and where ever you have grace, be sure to impart it.
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Endeavour to love the holinesse of Saints, and be willing to impart your experiences to others, for this is your duty.
Endeavour to love the holiness of Saints, and be willing to impart your experiences to Others, for this is your duty.
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Do not make a Monopoly of holiness, but carry company with you to heaven.
Do not make a Monopoly of holiness, but carry company with you to heaven.
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Lastly, to name no more, labour to preserve the holiness of God's true Institutions, those things which are of a divine consecration.
Lastly, to name no more, labour to preserve the holiness of God's true Institutions, those things which Are of a divine consecration.
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What is humane consecration without divine institution? The Sabbath day is of divine institution, labour to keep it holy;
What is humane consecration without divine Institution? The Sabbath day is of divine Institution, labour to keep it holy;
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this is a holy-day indeed, and this labour to keep your families from profaning of;
this is a holiday indeed, and this labour to keep your families from profaning of;
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but for other holy-dayes and holy things, they are much alike for holiness: The Lords day is a holy day indeed,
but for other holy-days and holy things, they Are much alike for holiness: The lords day is a holy day indeed,
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and for shame do not let your children gad abroad on this day.
and for shame do not let your children gad abroad on this day.
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Truly, I do verily believe, that though here be a great company of people in the Congregation,
Truly, I do verily believe, that though Here be a great company of people in the Congregation,
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yet they are but a handfull in comparison of what are drinking in Ale-houses, and whoring,
yet they Are but a handful in comparison of what Are drinking in Alehouses, and whoring,
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and walking in the field, that one can hardly get home to their house for the crowd of people that are going thither.
and walking in the field, that one can hardly get home to their house for the crowd of people that Are going thither.
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For shame let not this be told in Gath, nor published in Askelon. What! shall we stand up for the holiness of places, and yet oppose the holiness of the Lords day, which God hath enjoyned and instituted? Oh! that the Magistrates of London; Oh! that Englands King; Oh! that Englands Parliament would do something for the reformation of this, to oppose wickedness and prophanenesse, which will otherwise bring upon us the judgement of Sodom and Gomorrah, and make us guilty and worthy of a thousand punishments And labour by prayer in your families to overcome that flood of prophanenesse, which you cannot by your strength prevent.
For shame let not this be told in Gaza, nor published in Ashkelon. What! shall we stand up for the holiness of places, and yet oppose the holiness of the lords day, which God hath enjoined and instituted? Oh! that the Magistrates of London; Oh! that Englands King; Oh! that Englands Parliament would do something for the Reformation of this, to oppose wickedness and profaneness, which will otherwise bring upon us the judgement of Sodom and Gomorrah, and make us guilty and worthy of a thousand punishments And labour by prayer in your families to overcome that flood of profaneness, which you cannot by your strength prevent.
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And then for the Sacraments of Christ, Baptism and the Lords Supper, these are Ordinances of Gods appointment, they are holy,
And then for the Sacraments of christ, Baptism and the lords Supper, these Are Ordinances of God's appointment, they Are holy,
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and therefore should not be given to those that are unholy;
and Therefore should not be given to those that Are unholy;
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and yet those who are so much for the holinesse of places, do not care who come to the Sacrament;
and yet those who Are so much for the holiness of places, do not care who come to the Sacrament;
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if they have but a nose on their face, they shall come and partake of the Ordinances, let them be what they will;
if they have but a nose on their face, they shall come and partake of the Ordinances, let them be what they will;
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this is to prefer mans institution before Gods institution.
this is to prefer men Institution before God's Institution.
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And then for the Lords Message and Word, that is a holy thing, and therefore love his Messengers:
And then for the lords Message and Word, that is a holy thing, and Therefore love his Messengers:
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the Messengers of God delivering his Message with fear and reverence, you are to hear them with the same fear and reverence,
the Messengers of God delivering his Message with Fear and Reverence, you Are to hear them with the same Fear and Reverence,
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and resolution to be holy, as if Christ were present.
and resolution to be holy, as if christ were present.
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And for the Word of God, it is not enough for you to have a choice Sentence written upon the walls of your Churches,
And for the Word of God, it is not enough for you to have a choice Sentence written upon the walls of your Churches,
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but let Gods Law be written in your hearts and consciences, and practised in your lives, that all the world may see you live as men dedicated to the true God, in all the duties of his wayes and obedience.
but let God's Law be written in your hearts and Consciences, and practised in your lives, that all the world may see you live as men dedicated to the true God, in all the duties of his ways and Obedience.
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Many of these things might have been inlarged.
Many of these things might have been enlarged.
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What I have given you with the right-hand, I pray you, Christians, do not take with the left,
What I have given you with the right-hand, I pray you, Christians, do not take with the left,
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for if you do, you will make your selves guilty of a double sin. 1. Because you do not obey the truth you hear.
for if you do, you will make your selves guilty of a double since. 1. Because you do not obey the truth you hear.
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And 2. For putting a wrong construction upon it.
And 2. For putting a wrong construction upon it.
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But I have better hopes of you, my Beloved Hearers, and hope that the Lord will be better unto your souls then his Ministers, then his Word, or any thing else can be.
But I have better hope's of you, my beloved Hearers, and hope that the Lord will be better unto your Souls then his Ministers, then his Word, or any thing Else can be.
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God blesse you and his Ordinances, and discover his mind and will at this time to you.
God bless you and his Ordinances, and discover his mind and will At this time to you.
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The End of the Eleventh Sermon.
The End of the Eleventh Sermon.
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SERMON XII.
SERMON XII.
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Phil 4.1. Philip 4.1.
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Therefore my Brethren, dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.
Therefore my Brothers, dearly Beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly Beloved.
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MY Beloved, I do very well remember, that upon the 24. of this instant Month 1651. I was then under the sentence of Banishment;
MY beloved, I do very well Remember, that upon the 24. of this instant Monn 1651. I was then under the sentence of Banishment;
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and that very day did I preach my farwell-Sermon to my people from whom I was banished,
and that very day did I preach my farwell-Sermon to my people from whom I was banished,
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because I would not swear against my King, having sworn to maintain his just Power, Honor and Greatness;
Because I would not swear against my King, having sworn to maintain his just Power, Honour and Greatness;
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and now behold a second tryal:
and now behold a second trial:
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(14) part (DIV2)
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Then I could not forswear my self, the God of Heaven keep me that I never may.
Then I could not forswear my self, the God of Heaven keep me that I never may.
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(14) part (DIV2)
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I am apt to think I could do any thing for this loving Congregation, onely I cannot sin.
I am apt to think I could do any thing for this loving Congregation, only I cannot sin.
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But since beloved, there is a sentence gone out against us, that we that cannot subscribe, must not subsist; this is the last day that is prefix'd to us to preach;
But since Beloved, there is a sentence gone out against us, that we that cannot subscribe, must not subsist; this is the last day that is prefixed to us to preach;
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I shall now speak to you ( God assisting me) if my passion wil give me leave just as if I would speak if I were immediately to die,
I shall now speak to you (God assisting me) if my passion will give me leave just as if I would speak if I were immediately to die,
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therefore hearken my Brethren, dearly beloved and longed for, my Joy and Crown, so stand fast in the Lord my dearly beloved.
Therefore harken my Brothers, dearly Beloved and longed for, my Joy and Crown, so stand fast in the Lord my dearly Beloved.
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Paul was now a Prisoner at Rome for the Gospel of Christ; 'twas his second imprisonment;Paul was now a Prisoner At Room for the Gospel of christ; 'twas his second imprisonment;
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and he was not far from being offered up a sacrifice for the Gospel he had preached.
and he was not Far from being offered up a sacrifice for the Gospel he had preached.
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This Gospel the Philippians had heard him preach;
This Gospel the Philippians had herd him preach;
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(14) part (DIV2)
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and the godly Philippians having heard of his imprisonment, they so far, from Philippi to Rome, to visit him, and to supply his wants;
and the godly Philippians having herd of his imprisonment, they so Far, from Philippi to Room, to visit him, and to supply his Wants;
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a gracious temper, which I hope the eternal God hath given the Saints in London, and for which,
a gracious temper, which I hope the Eternal God hath given the Saints in London, and for which,
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(14) part (DIV2)
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if for any thing, God hath a blessing in store for them. Paul is not so much concern'd in his own bands, as in the Philippians Estate.
if for any thing, God hath a blessing in store for them. Paul is not so much concerned in his own bans, as in the Philippians Estate.
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(14) part (DIV2)
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Epaphroditus tells him that there were Heresies and false doctrines got in amongst them, but yet the Philippians stood fast;Epaphroditus tells him that there were Heresies and false doctrines god in among them, but yet the Philippians stood fast;
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and herein Paul rejoices, writes this Epistle, bids them go on, stand fast, keep their ground,
and herein Paul rejoices, writes this Epistle, bids them go on, stand fast, keep their ground,
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& to be sure not to give an inch, but to stand fast, knowing that at a long run their labour should not be vain in the Lord.
& to be sure not to give an inch, but to stand fast, knowing that At a long run their labour should not be vain in the Lord.
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I shall without any more ado enter upon the Text; in which you have two things considerable.
I shall without any more ado enter upon the Text; in which you have two things considerable.
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A most melting Compellation, and a most serious Exhortation. 1. A melting Compellation, My Brethren, dearly beloved, &c.
A most melting Compellation, and a most serious Exhortation. 1. A melting Compellation, My Brothers, dearly Beloved, etc.
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(14) part (DIV2)
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2. A serious Exhortation, and in it 1. the matter of the duty, stand, and stand it out,
2. A serious Exhortation, and in it 1. the matter of the duty, stand, and stand it out,
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(14) part (DIV2)
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and stand fast. 2. The manner, 1. So, stand so as you have stood, stand fast, 2. In the Lord, stand so,
and stand fast. 2. The manner, 1. So, stand so as you have stood, stand fast, 2. In the Lord, stand so,
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(14) part (DIV2)
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and stand in the Lord, in the Lords strength, and in the Lords Cause;
and stand in the Lord, in the lords strength, and in the lords Cause;
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(14) part (DIV2)
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to stand in your own strength, would be the ready way to fall and to stand in your own cause,
to stand in your own strength, would be the ready Way to fallen and to stand in your own cause,
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(14) part (DIV2)
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for your own fancy, would be the ready way to expose your selves to all manner of temptations:
for your own fancy, would be the ready Way to expose your selves to all manner of temptations:
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(14) part (DIV2)
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Therefore my Brethren, dearly beloved in the Lord, stand, and so stand fast in the Lord my dearly beloved. Therefore my Brothers, dearly Beloved in the Lord, stand, and so stand fast in the Lord my dearly Beloved.
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In the next place, by way of observation from the words;
In the next place, by Way of observation from the words;
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(14) part (DIV2)
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and if there be any wicked catchers here, let them know, that I shall speak no more than I shall draw from,
and if there be any wicked catchers Here, let them know, that I shall speak no more than I shall draw from,
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and is the mind of my Text;
and is the mind of my Text;
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(14) part (DIV2)
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I would not give occasion to be a greater sufferer than I am like to be. But for the words.
I would not give occasion to be a greater sufferer than I am like to be. But for the words.
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First, for the melting Compellation, My Brethren, my dearly beloved.
First, for the melting Compellation, My Brothers, my dearly Beloved.
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(14) part (DIV2)
601
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Paul was an Apostle, and an high Officer in the Church of God, and he writ unto the Philippians, to all the Philippians, to the poorest of them,Paul was an Apostle, and an high Officer in the Church of God, and he writ unto the Philippians, to all the Philippians, to the Poorest of them,
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(14) part (DIV2)
601
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and see how he bespeaks himself unto them, my Brethren: From hence take this observation, That the highest Officers in the Church of Christ,
and see how he bespeaks himself unto them, my Brothers: From hence take this observation, That the highest Officers in the Church of christ,
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(14) part (DIV2)
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though they are indeed by office Rulers over them, yet by relation they are no more than brethren to the meanest Saint. though they Are indeed by office Rulers over them, yet by Relation they Are no more than brothers to the Meanest Saint.
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Here we have no such Rabbies to whom we must swear, because they say we must swear it.
Here we have no such Rabbies to whom we must swear, Because they say we must swear it.
av pns12 vhb dx d n2 p-acp ro-crq pns12 vmb vvi, c-acp pns32 vvb pns12 vmb vvi pn31.
(14) part (DIV2)
601
Page 3
3055
Paul calls them Brethren, and so writes to them, Col. 1.2. and James a Scriptural Officer, one of the highest Apostles Christ ever made, saith, Hearken my beloved Brethren, Jam. 2.5. so Peter an Apostle of Christ, Wherefore the rather Brethren; and John the beloved Disciple, Brethren, I write no new Commandment, &c. 1 John 2.7. Well then,Paul calls them Brothers, and so writes to them, Col. 1.2. and James a Scriptural Officer, one of the highest Apostles christ ever made, Says, Harken my Beloved Brothers, Jam. 2.5. so Peter an Apostle of christ, Wherefore the rather Brothers; and John the Beloved Disciple, Brothers, I write no new Commandment, etc. 1 John 2.7. Well then,
np1 vvz pno32 n2, cc av vvz p-acp pno32, np1 crd. cc np1 dt j n1, crd pp-f dt js n2 np1 av vvd, vvz, vvb po11 j-vvn n2, np1 crd. av np1 dt n1 pp-f np1, c-crq dt av-c n1; cc np1 dt j-vvn n1, n2, pns11 vvb dx j n1, av crd np1 crd. uh-av av,
(14) part (DIV2)
601
Page 3
3056
1. If this be so, that the highest officer in the church of Christ, such as Christ approves of, are but brethren to the meanest Saint;
1. If this be so, that the highest officer in the Church of christ, such as christ approves of, Are but brothers to the Meanest Saint;
crd cs d vbb av, cst dt js n1 p-acp dt n1 pp-f np1, d c-acp np1 vvz pp-f, vbr cc-acp n2 p-acp dt js n1;
(14) part (DIV2)
602
Page 4
3057
then certainly they are but brethren to their fellow-Officers:
then Certainly they Are but brothers to their fellow-Officers:
av av-j pns32 vbr p-acp n2 p-acp po32 n2:
(14) part (DIV2)
602
Page 4
3058
If no more relation to the toe in the body, then no more to the eies.
If no more Relation to the toe in the body, then no more to the eyes.
cs dx av-dc n1 p-acp dt n1 p-acp dt n1, av dx dc p-acp dt n2.
(14) part (DIV2)
602
Page 4
3059
If there be any of a light spirit would bear rule, that love to have the preheminence, I would desire them to read 2. Sciptures;
If there be any of a Light Spirit would bear Rule, that love to have the pre-eminence, I would desire them to read 2. Scriptures;
cs pc-acp vbb d pp-f dt j n1 vmd vvi n1, cst vvb pc-acp vhi dt n1, pns11 vmd vvi pno32 pc-acp vvi crd n2;
(14) part (DIV2)
602
Page 4
3060
the first is Luke 22.26 the second Mat. 20.26, 27. doth Christ say, Whosoever will be chief among you, let him be one that will domineer over your estates, over your persons, over your consciences, doth not Christ say so? no,
the First is Lycia 22.26 the second Mathew 20.26, 27. does christ say, Whosoever will be chief among you, let him be one that will domineer over your estates, over your Persons, over your Consciences, does not christ say so? no,
dt ord vbz av crd dt ord np1 crd, crd vdz np1 vvi, r-crq vmb vbi j-jn p-acp pn22, vvb pno31 vbb crd cst vmb vvi p-acp po22 n2, p-acp po22 n2, p-acp po22 n2, vdz xx np1 vvi av? uh-dx,
(14) part (DIV2)
602
Page 4
3061
but whosoever will be chief among you, let him be your Minister, — let him be your servant.
but whosoever will be chief among you, let him be your Minister, — let him be your servant.
cc-acp r-crq vmb vbi j-jn p-acp pn22, vvb pno31 vbi po22 n1, — vvb pno31 vbi po22 n1.
(14) part (DIV2)
602
Page 4
3062
Even as the Son of Man came not to be ministred unto, but to minister, and to give his life a ransome for many. Even as the Son of Man Come not to be ministered unto, but to minister, and to give his life a ransom for many.
j c-acp dt n1 pp-f n1 vvd xx pc-acp vbi vvn p-acp, cc-acp pc-acp vvi, cc pc-acp vvi po31 n1 dt n1 p-acp d.
(14) part (DIV2)
602
Page 4
3063
You have this also Luke 22.25. And he said unto them, the Kings of the Gentiles exercise Lordship over them, i. e.
You have this also Lycia 22.25. And he said unto them, the Kings of the Gentiles exercise Lordship over them, i. e.
pn22 vhb d av av crd. cc pns31 vvd p-acp pno32, dt n2 pp-f dt n2-j vvb n1 p-acp pno32, uh. sy.
(14) part (DIV2)
602
Page 4
3064
over their slaves, over their vassals; but ye shall not be so;
over their slaves, over their vassals; but you shall not be so;
p-acp po32 n2, p-acp po32 n2; p-acp pn22 vmb xx vbi av;
(14) part (DIV2)
602
Page 4
3065
but he that i• greatest among you, let him be as the younger, and he that is chief, as he that doth serve. but he that i• greatest among you, let him be as the younger, and he that is chief, as he that does serve.
cc-acp pns31 cst n1 js p-acp pn22, vvb pno31 vbi p-acp dt jc, cc pns31 cst vbz j-jn, c-acp pns31 cst vdz vvi.
(14) part (DIV2)
602
Page 4
3066
Sure if Paul be but a brother to Philip, then he is no more to Timothy.
Sure if Paul be but a brother to Philip, then he is no more to Timothy.
av-j cs np1 vbi p-acp dt n1 p-acp vvi, av pns31 vbz dx dc p-acp np1.
(14) part (DIV2)
602
Page 4
3067
2. If the highest officers in the Church of Christ be but Brethren to the meanest Saint;
2. If the highest Officers in the Church of christ be but Brothers to the Meanest Saint;
crd cs dt js n2 p-acp dt n1 pp-f np1 vbb p-acp n2 p-acp dt js n1;
(14) part (DIV2)
603
Page 4
3068
then 'tis not for those Brethren to Lord it over their fellow-brethren, Lord it over God's Heritage: Remember, 'tis Gods Heritage. I hope your consciences will bear me witness, that I have laboured as much as in me lies, to be a helper of your joy, not to Lord it over your Faith, 2 Cor. 1.24. to press or cause you to believe this or that because I believe it:
then it's not for those Brothers to Lord it over their Fellow brethren, Lord it over God's Heritage: remember, it's God's Heritage. I hope your Consciences will bear me witness, that I have laboured as much as in me lies, to be a helper of your joy, not to Lord it over your Faith, 2 Cor. 1.24. to press or cause you to believe this or that Because I believe it:
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(14) part (DIV2)
603
Page 4
3069
if this be allow'd, then may I turn Papist to morrow.
if this be allowed, then may I turn Papist to morrow.
cs d vbb vvn, av vmb pns11 vvi njp p-acp n1.
(14) part (DIV2)
603
Page 4
3070
Saith Christ to him that would have had him speak to his brother to divide the inheritance with him, Man who made me a Judge over you? Luke 12.14.
Says christ to him that would have had him speak to his brother to divide the inheritance with him, Man who made me a Judge over you? Luke 12.14.
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(14) part (DIV2)
603
Page 5
3071
So say I, Man who made thee a Tyrant, a Lord over thy Fellow-brethren, 1 Pet. 5.3.
So say I, Man who made thee a Tyrant, a Lord over thy Fellow brethren, 1 Pet. 5.3.
av vvb pns11, n1 r-crq vvd pno21 dt n1, dt n1 p-acp po21 n2, crd np1 crd.
(14) part (DIV2)
603
Page 5
3072
Neither as being Lords over Gods Heritage, &c. Neither as being lords over God's Heritage, etc.
av-d p-acp vbg n2 p-acp npg1 n1, av
(14) part (DIV2)
603
Page 5
3073
3. If the highest Officers in the Church of Christ be but Brethren, and no more,
3. If the highest Officers in the Church of christ be but Brothers, and no more,
crd cs dt js n2 p-acp dt n1 pp-f np1 vbb p-acp n2, cc dx av-dc,
(14) part (DIV2)
604
Page 5
3074
then there should be no discord between those brethren. Behold how good and how pleasant it is for Brethren to dwell together in unity And truly I may comfortably speak that,
then there should be no discord between those brothers. Behold how good and how pleasant it is for Brothers to dwell together in unity And truly I may comfortably speak that,
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(14) part (DIV2)
604
Page 5
3075
and 'tis one of the greatest comforts I have in the world. I hope we have liv'd together in love, blessed be God;
and it's one of the greatest comforts I have in the world. I hope we have lived together in love, blessed be God;
cc pn31|vbz crd pp-f dt js n2 pns11 vhb p-acp dt n1. pns11 vvb pns12 vhb vvd av p-acp n1, j-vvn vbb np1;
(14) part (DIV2)
604
Page 5
3076
Let us not fall out, saith Abraham the elder, to Lot his younger cousin, for we are brethren.
Let us not fallen out, Says Abraham the elder, to Lot his younger Cousin, for we Are brothers.
vvb pno12 xx vvi av, vvz np1 dt n-jn, p-acp n1 po31 jc n1, c-acp pns12 vbr n2.
(14) part (DIV2)
604
Page 5
3077
Beloved, the discords between Pastor and people, have made the best Musick in the ears of the Jesuits.
beloved, the discords between Pastor and people, have made the best Music in the ears of the Jesuits.
j-vvn, dt n2 p-acp n1 cc n1, vhb vvn dt js n1 p-acp dt n2 pp-f dt np2.
(14) part (DIV2)
604
Page 5
3078
4. Are Pastors, nay the h•ghest Officers that Jesus Christ hath, and doth own in his Church, but Brethren? oh!
4. are Pastors, nay the h•ghest Officers that jesus christ hath, and does own in his Church, but Brothers? o!
crd vbr ng1, uh dt js n2 cst np1 np1 vhz, cc vdz vvi p-acp po31 n1, cc-acp n2? uh!
(14) part (DIV2)
605
Page 5
3079
then let those brethren, if they will appear before the bar of their Father in Heaven with comfort, take care of offending the souls of their Brethren;
then let those brothers, if they will appear before the bar of their Father in Heaven with Comfort, take care of offending the Souls of their Brothers;
av vvb d n2, cs pns32 vmb vvi p-acp dt n1 pp-f po32 n1 p-acp n1 p-acp n1, vvb n1 pp-f vvg dt n2 pp-f po32 n2;
(14) part (DIV2)
605
Page 5
3080
for at the hand of every brother, God wil require the soul of his Brother. Ez. 33.6. His blood will I require at the Watchmans hand.
for At the hand of every brother, God will require the soul of his Brother. Ezra 33.6. His blood will I require At the Watchman's hand.
p-acp p-acp dt n1 pp-f d n1, np1 vmb vvi dt n1 pp-f po31 n1. np1 crd. po31 n1 vmb pns11 vvi p-acp dt ng1 n1.
(14) part (DIV2)
605
Page 5
3081
We that are called by some the dogs of the Flock, what shall we prove dumb dogs? What a comfort wil it be to my dying brethren this day,
We that Are called by Some the Dogs of the Flock, what shall we prove dumb Dogs? What a Comfort will it be to my dying brothers this day,
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(14) part (DIV2)
605
Page 5
3082
if they can but say, Lord we are clear from the blood of our Brethren? The Officers of Christ should never behave themselves so, that they should give their people occasion to say, We are brethren to Dragons.
if they can but say, Lord we Are clear from the blood of our Brothers? The Officers of christ should never behave themselves so, that they should give their people occasion to say, We Are brothers to Dragons.
cs pns32 vmb cc-acp vvb, n1 pns12 vbr j p-acp dt n1 pp-f po12 n2? dt n2 pp-f np1 vmd av-x vvi px32 av, cst pns32 vmd vvi po32 n1 n1 pc-acp vvi, pns12 vbr n2 p-acp n2.
(14) part (DIV2)
605
Page 5
3083
But Jer. 9 4. Take ye heed every one of his Neighbour, &c. I would commend one Scripture to all my Brethren in the Ministry, 1 Cor. 8.13. A Scripture that I would have writ in letters of gold on the lintel-posts of all Ministers doors:
But Jer. 9 4. Take you heed every one of his Neighbour, etc. I would commend one Scripture to all my Brothers in the Ministry, 1 Cor. 8.13. A Scripture that I would have writ in letters of gold on the lintel-posts of all Ministers doors:
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(14) part (DIV2)
605
Page 5
3084
Wherefore if meat make my brother to offend, I will eat no flesh while the world stands, Wherefore if meat make my brother to offend, I will eat no Flesh while the world Stands,
c-crq cs n1 vvb po11 n1 pc-acp vvi, pns11 vmb vvi dx n1 cs dt n1 vvz,
(14) part (DIV2)
605
Page 6
3085
lest I make my brother to offend. Rather then to endanger his soul, I'le away with all these toys and gew gaws.lest I make my brother to offend. Rather then to endanger his soul, I'll away with all these toys and gew gaws.
cs pns11 vvb po11 n1 pc-acp vvi. av-c av pc-acp vvi po31 n1, pns11|vmb av p-acp d d n2 cc n1 n2.
(14) part (DIV2)
605
Page 6
3086
2. From the terms of dearest affection, dearly beloved, longed for &c. Take this observation, that, It becomes the highest Ministers, much more the lowest, to bear a most tender, vehement, ardent, strong, melting affection, towards that flock or people that God hath committed to their charge.
2. From the terms of dearest affection, dearly Beloved, longed for etc. Take this observation, that, It becomes the highest Ministers, much more the lowest, to bear a most tender, vehement, Ardent, strong, melting affection, towards that flock or people that God hath committed to their charge.
crd p-acp dt n2 pp-f js-jn n1, av-jn vvn, vvn p-acp av vvb d n1, cst, pn31 vvz dt js n2, av-d av-dc dt js, pc-acp vvi dt av-ds j, j, j, j, j-vvg n1, p-acp d n1 cc n1 cst np1 vhz vvn p-acp po32 n1.
(14) part (DIV2)
606
Page 6
3087
Thus Palu to the Philippians in the text, my Brethren dearly beloved, &c. You shal find Paul in all his Epistles, in a thawing frame to his people, melting in love unto them:
Thus Palu to the Philippians in the text, my Brothers dearly Beloved, etc. You shall find Paul in all his Epistles, in a thawing frame to his people, melting in love unto them:
av np1 p-acp dt njp2 p-acp dt n1, po11 n2 av-jn vvn, av pn22 vmb vvi np1 p-acp d po31 n2, p-acp dt vvg n1 p-acp po31 n1, vvg p-acp n1 p-acp pno32:
(14) part (DIV2)
606
Page 6
3088
the Corinthians were so in his heart, not only to live with them, but if God called him to die for them,
the Corinthians were so in his heart, not only to live with them, but if God called him to die for them,
dt np1 vbdr av p-acp po31 n1, xx av-j pc-acp vvi p-acp pno32, cc-acp cs np1 vvd pno31 pc-acp vvi p-acp pno32,
(14) part (DIV2)
606
Page 6
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so abundantly did he love them, 2 Cor. 12.15.
so abundantly did he love them, 2 Cor. 12.15.
av av-j vdd pns31 vvi pno32, crd np1 crd.
(14) part (DIV2)
606
Page 6
3090
That he would very gladly spend and be spent for them, carried them in his heart,
That he would very gladly spend and be spent for them, carried them in his heart,
cst pns31 vmd av av-j vvi cc vbb vvn p-acp pno32, vvd pno32 p-acp po31 n1,
(14) part (DIV2)
606
Page 6
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and longed after them all. As for the Thessalonians, 1 Thes. 2 8. He as a Nurse, tendreth and nourisheth them as children:
and longed After them all. As for the Thessalonians, 1 Thebes 2 8. He as a Nurse, tendereth and Nourishes them as children:
cc vvd p-acp pno32 d. c-acp p-acp dt njp2, crd np1 crd crd pns31 p-acp dt n1, vvz cc vvz pno32 p-acp n2:
(14) part (DIV2)
606
Page 6
3092
and is so affectionately desirous of them, that he is willing to impart to them not only the Gospel,
and is so affectionately desirous of them, that he is willing to impart to them not only the Gospel,
cc vbz av av-j j pp-f pno32, cst pns31 vbz j pc-acp vvi p-acp pno32 xx av-j dt n1,
(14) part (DIV2)
606
Page 6
3093
but his own Soul, because they were dear to him. Thenbut his own Soul, Because they were dear to him. Then
cc-acp po31 d n1, c-acp pns32 vbdr j-jn p-acp pno31. av
(14) part (DIV2)
606
Page 6
3094
1. Is this so, ought the Pastor so to love their people? give me leave to bespeak you in the words of Job (in respect of those hundreds of Ministers, that are to be plucked from their people:) Have pity upon me, have pity upon me, oh ye my friends,
1. Is this so, ought the Pastor so to love their people? give me leave to bespeak you in the words of Job (in respect of those hundreds of Ministers, that Are to be plucked from their people:) Have pity upon me, have pity upon me, o you my Friends,
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(14) part (DIV2)
607
Page 6
3095
for the hand of God hath touched me, Job 19.21.for the hand of God hath touched me, Job 19.21.
p-acp dt n1 pp-f np1 vhz vvn pno11, n1 crd.
(14) part (DIV2)
607
Page 6
3096
What wil nothing serve but plucking out our very eies? our very heart, (being so much the objects of the peoples love.) How sad is it for the Father to be pluckt from the child, the shepheard from the flock, the nurse from the child, this is a Lamentation,
What will nothing serve but plucking out our very eyes? our very heart, (being so much the objects of the peoples love.) How sad is it for the Father to be plucked from the child, the shepherd from the flock, the nurse from the child, this is a Lamentation,
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(14) part (DIV2)
607
Page 7
3097
and ought to be for a Lamentation:
and ought to be for a Lamentation:
cc pi pc-acp vbi p-acp dt n1:
(14) part (DIV2)
607
Page 7
3098
that there must be a parting between David and Jonathan, who loved one another as their own Souls, this cuts them unto their very heart.
that there must be a parting between David and Johnathan, who loved one Another as their own Souls, this cuts them unto their very heart.
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(14) part (DIV2)
607
Page 7
3099
And this I may say with respect to my self, I bless God, I cannot say as she of her husband, a bloody husband hast thou bin unto me,
And this I may say with respect to my self, I bless God, I cannot say as she of her husband, a bloody husband hast thou been unto me,
cc d pns11 vmb vvi p-acp n1 p-acp po11 n1, pns11 vvb np1, pns11 vmbx vvi c-acp pns31 pp-f po31 n1, dt j n1 vh2 pns21 vbn p-acp pno11,
(14) part (DIV2)
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Page 7
3100
but a loving congregation have you been unto me. I know none of you have desired my destruction, nor to taint my name;but a loving congregation have you been unto me. I know none of you have desired my destruction, nor to taint my name;
cc-acp dt j-vvg n1 vhb pn22 vbn p-acp pno11. pns11 vvb pix pp-f pn22 vhb vvn po11 n1, ccx pc-acp vvi po11 n1;
(14) part (DIV2)
607
Page 7
3101
never did I hear three in this Congregation speak of pressing any thing against me, that was contrary to my conscience:
never did I hear three in this Congregation speak of pressing any thing against me, that was contrary to my conscience:
av-x vdd pns11 vvb crd p-acp d n1 vvi pp-f vvg d n1 p-acp pno11, cst vbds j-jn p-acp po11 n1:
(14) part (DIV2)
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3102
nor can I say, that there are four in this Parish that did ever deny to pay me my legal dues, blessed be God for such a people, you have not encroached upon my conscience,
nor can I say, that there Are four in this Parish that did ever deny to pay me my Legal dues, blessed be God for such a people, you have not encroached upon my conscience,
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(14) part (DIV2)
607
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3103
as I hope I have not upon yours. Pastors must love their people, do not blame them if their hearts be almost broken,
as I hope I have not upon yours. Pastors must love their people, do not blame them if their hearts be almost broken,
c-acp pns11 vvb pns11 vhb xx p-acp png22. ng1 vmb vvi po32 n1, vdb xx vvi pno32 cs po32 n2 vbb av vvn,
(14) part (DIV2)
607
Page 7
3104
when they are to part with such a people. 2 Must the Pastor love his people? then, the people must love their Pastor.
when they Are to part with such a people. 2 Must the Pastor love his people? then, the people must love their Pastor.
c-crq pns32 vbr p-acp n1 p-acp d dt n1. crd vmb dt n1 vvb po31 n1? av, dt n1 vmb vvi po32 n1.
(14) part (DIV2)
607
Page 7
3105
'Tis true, it lyes in the power of man to separate the Pastor and people, but not to separate their hearts;
It's true, it lies in the power of man to separate the Pastor and people, but not to separate their hearts;
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(14) part (DIV2)
608
Page 7
3106
I hope there wil never be a seperation of love, but that wil stil continue:I hope there will never be a separation of love, but that will still continue:
pns11 vvb a-acp vmb av-x vbi dt n1 pp-f n1, cc-acp d vmb av vvi:
(14) part (DIV2)
608
Page 7
3107
if we do not see one another, yet we may love one another & pray for one another;
if we do not see one Another, yet we may love one Another & pray for one Another;
cs pns12 vdb xx vvi pi j-jn, av pns12 vmb vvi pi j-jn cc vvb p-acp crd j-jn;
(14) part (DIV2)
608
Page 7
3108
I hope a husband doth not cease from loving his wife because she is absent from him. But oh!I hope a husband does not cease from loving his wife Because she is absent from him. But o!
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for my Brethren, hundreds of them think that you are undone, though you cannot see as far as other men, you may live in love, and keep your consciences quiet.
for my Brothers, hundreds of them think that you Are undone, though you cannot see as Far as other men, you may live in love, and keep your Consciences quiet.
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3, Must Pastors love their Peopel? then you see from hence, what should be the grand object of the Pastors affection, i. e. the people; not what the people have;
3, Must Pastors love their People? then you see from hence, what should be the grand Object of the Pastors affection, i. e. the people; not what the people have;
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this is great inquiry, what is the benefice worth? What's the preferment? Do they pay well, &c. Whereas we should not seek so much the Fleece as the Flock, we should not take oversight of a Congregation for love of their pay, but of their souls; nor, tis an excellent good living,
this is great inquiry, what is the benefice worth? What's the preferment? Do they pay well, etc. Whereas we should not seek so much the Fleece as the Flock, we should not take oversight of a Congregation for love of their pay, but of their Souls; nor, this an excellent good living,
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(14) part (DIV2)
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as one said I have heard of, Let me have their Tythes, and let their souls go to the Devil;
as one said I have herd of, Let me have their Tithes, and let their Souls go to the devil;
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(14) part (DIV2)
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but as the Apostle, I seek not yours, but you, 2 Cor. 12.14.
but as the Apostle, I seek not yours, but you, 2 Cor. 12.14.
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And I hope there be many hundreds can say, it hath been the peoples souls they have more loved and affected,
And I hope there be many hundreds can say, it hath been the peoples Souls they have more loved and affected,
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(14) part (DIV2)
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than any thing what the people had. 4. Once more; we must love them, and love them tenderly.
than any thing what the people had. 4. Once more; we must love them, and love them tenderly.
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Why, and yet leave them? Yes my beloved, We are so to love our people as to venture anything for them but our own damnation.
Why, and yet leave them? Yes my Beloved, We Are so to love our people as to venture anything for them but our own damnation.
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(14) part (DIV2)
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I come not here to throw firebrands.
I come not Here to throw firebrands.
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(14) part (DIV2)
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I bless God I have a most tender affection for all my Brethren in the Ministry;
I bless God I have a most tender affection for all my Brothers in the Ministry;
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and though I am not satisfied my self, yet I condemn no man, I believe there be many of them do as conscienciously subscribe, as deny to subscribe.
and though I am not satisfied my self, yet I condemn no man, I believe there be many of them do as conscientiously subscribe, as deny to subscribe.
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(14) part (DIV2)
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I protest in the fear of God I cannot subscribe; perhaps it is because I have not that light as others have;
I protest in the Fear of God I cannot subscribe; perhaps it is Because I have not that Light as Others have;
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for he that doubts (saith the Apostle) is damned: My beloved, I hope you would not have us sin against God and our Consciences.
for he that doubts (Says the Apostle) is damned: My Beloved, I hope you would not have us sin against God and our Consciences.
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It is not my living that I desire, but my office to serve my Lord & Master;
It is not my living that I desire, but my office to serve my Lord & Master;
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but if we should (to keep communion with you) lose our communion with God, this is the ready way to have all our labour and pains lost;
but if we should (to keep communion with you) loose our communion with God, this is the ready Way to have all our labour and pains lost;
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but as David said (and oh that I could speak it with as good hopes as David) Zadock, carry back the Ark of God,
but as David said (and o that I could speak it with as good hope's as David) Zadok, carry back the Ark of God,
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if I shall find favour in the eyes of the Lord, he will bring me again,
if I shall find favour in the eyes of the Lord, he will bring me again,
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and shew me both it and his habitation;
and show me both it and his habitation;
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but if he thus say, I have no delight in thee, behold here am I, let him do to me as seemeth good unto him. 2. Sam. 15.24.but if he thus say, I have no delight in thee, behold Here am I, let him do to me as seems good unto him. 2. Sam. 15.24.
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(14) part (DIV2)
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Brethren, I could do very much for the love I bear to you, but I dare not sin? I know they wil tell you, this is pride & peevishness in us,
Brothers, I could do very much for the love I bear to you, but I Dare not since? I know they will tell you, this is pride & peevishness in us,
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& that we have preacht against it, & are tender of our reputation, and we would fain all be B•shops; & forty things more:
& that we have preached against it, & Are tender of our reputation, and we would fain all be B•shops; & forty things more:
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but the Lord be witness between them & us in this. Beloved, I prefer my wife & children before a blast of ayr of peoples talk;
but the Lord be witness between them & us in this. beloved, I prefer my wife & children before a blast of air of peoples talk;
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I am very sensible what it is to be reduced to a morsel of bread:
I am very sensible what it is to be reduced to a morsel of bred:
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Let the God of heaven & earth do what he wil with me, if I could have subscribed with a good conscience, I would, I would do any thing to keep my self in the work of God,
Let the God of heaven & earth do what he will with me, if I could have subscribed with a good conscience, I would, I would do any thing to keep my self in the work of God,
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but to sin against my God, I dare not do it.
but to sin against my God, I Dare not do it.
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3. My joy and Crown, therefore my dearly beloved & longed for, my joy & Crown, my present joy and future crown:
3. My joy and Crown, Therefore my dearly Beloved & longed for, my joy & Crown, my present joy and future crown:
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my joy which I value more then a crown, my principle joy.
my joy which I valve more then a crown, my principle joy.
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Hence observe this doctrine ▪ that, The fixed standing florishing growth of Saints in Gospel practice,
Hence observe this Doctrine ▪ that, The fixed standing flourishing growth of Saints in Gospel practice,
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(14) part (DIV2)
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and Gospel obedience, is, or ought to be matter of transcendent joy to their Pastors. It was so to the Apostle Paul; Paul heard how they stood:and Gospel Obedience, is, or ought to be matter of transcendent joy to their Pastors. It was so to the Apostle Paul; Paul herd how they stood:
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(14) part (DIV2)
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though there was a plague amongst them, yet they were not infected;
though there was a plague among them, yet they were not infected;
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(14) part (DIV2)
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& though hee was in the gaol ready to be beheaded, yet this was his joy & crown, that his people did stand,
& though he was in the gaol ready to be beheaded, yet this was his joy & crown, that his people did stand,
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(14) part (DIV2)
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& I hope my brethren it wil be our joy & crown to hear of your standing & growth in Gospel knowledg, & Gospel profession. And
& I hope my brothers it will be our joy & crown to hear of your standing & growth in Gospel knowledge, & Gospel profession. And
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1. If this be so, as John said, I rejoiced greatly that I found of thy children walking in the truth:
1. If this be so, as John said, I rejoiced greatly that I found of thy children walking in the truth:
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it should be the praiers and endeavors of all Pastors really to love the souls of their people, & to pray for them:
it should be the Prayers and endeavors of all Pastors really to love the Souls of their people, & to pray for them:
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that when they cannot look after the souls of their children, yet that good nurses may be looked out for them.
that when they cannot look After the Souls of their children, yet that good Nurse's may be looked out for them.
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What a joy was it that Moses mother was made his nurse; and who can tell, it may be thought not out of any merit of ours,
What a joy was it that Moses mother was made his nurse; and who can tell, it may be Thought not out of any merit of ours,
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yet of their own clemency our governours may give us to be nurses over our own children:
yet of their own clemency our Governors may give us to be Nurse's over our own children:
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but if I cannot nurse my child my self, I will wish it well, and as good a nurse as I can:
but if I cannot nurse my child my self, I will wish it well, and as good a nurse as I can:
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far be it, that those that are to succeed should not prosper:
Far be it, that those that Are to succeed should not prosper:
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Lord it shall be the prayers of thy servant, that those that are to succeed may have a double and treble portion of thy spirit, that he may be both painfull and faithfull &c. 2. If the peoples growth in grace & knowledge be matter of joy to a faithful Pastour? then what do you think of those that hinder their thriving. I shall give you two Scriptures John 12.19.
Lord it shall be the Prayers of thy servant, that those that Are to succeed may have a double and triple portion of thy Spirit, that he may be both painful and faithful etc. 2. If the peoples growth in grace & knowledge be matter of joy to a faithful Pastor? then what do you think of those that hinder their thriving. I shall give you two Scriptures John 12.19.
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The Pharisees therefore said among themselves, (they durst not speak publickly, but who was it against? why, it was against Christ) perceive ye how ye prevail nothing, The Pharisees Therefore said among themselves, (they durst not speak publicly, but who was it against? why, it was against christ) perceive you how you prevail nothing,
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behold the world is gon after him. But we wil order him for that, we will be sure to lessen his Congregation;behold the world is gone After him. But we will order him for that, we will be sure to lessen his Congregation;
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(14) part (DIV2)
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if we cannot do that, we wil shut the doors against him, see Mat. 23.13. Wo unto you Scribes and Pharisees, Hypocrites, for ye shut up the Kingdom of Heaven against men:
if we cannot do that, we will shut the doors against him, see Mathew 23.13. Woe unto you Scribes and Pharisees, Hypocrites, for you shut up the Kingdom of Heaven against men:
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What! shut up the Kingdom of Heaven against men? What the Pharisees! that pretended they had the Keys of Heaven, and to be the guides? I, that is it,
What! shut up the Kingdom of Heaven against men? What the Pharisees! that pretended they had the Keys of Heaven, and to be the guides? I, that is it,
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because there is not room enough in heaven for us & them too? no saith Christ, there is no such matter;
Because there is not room enough in heaven for us & them too? no Says christ, there is no such matter;
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(14) part (DIV2)
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For ye neither go in your selves, neither suffer ye them that are entring, to go in. For you neither go in your selves, neither suffer you them that Are entering, to go in.
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(14) part (DIV2)
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I dare not tell you at this time what it is to shut up the Kingdom of Heaven against men, you may better imagine it than I can speak it;
I Dare not tell you At this time what it is to shut up the Kingdom of Heaven against men, you may better imagine it than I can speak it;
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(14) part (DIV2)
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but this did the Pharisees, they would not go in themselves, nor suffer them that were entring to go in.
but this did the Pharisees, they would not go in themselves, nor suffer them that were entering to go in.
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I remember when I was a Child we had such a Minister that would one Lords-day preach up holiness,
I Remember when I was a Child we had such a Minister that would one Lord's day preach up holiness,
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and the next Lords day would preach against the practice of holiness.
and the next lords day would preach against the practice of holiness.
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And now my Brethren, I am come in the next place to speak to the last part, stand fast; and because I see a Hurricane a coming, keep your ground, stand fast, and live in the Lord here, that you may live with him hereafter.
And now my Brothers, I am come in the next place to speak to the last part, stand fast; and Because I see a Hurricane a coming, keep your ground, stand fast, and live in the Lord Here, that you may live with him hereafter.
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PHIL. 4.1. PHILIP. 4.1.
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Therefore my Brethren, dearly beloved and longed for, my Joy and Crown, so stand fast in the Lord my dearly beloved.
Therefore my Brothers, dearly Beloved and longed for, my Joy and Crown, so stand fast in the Lord my dearly Beloved.
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(15) part (DIV2)
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FRom this Scripture you have had these three Doctrines: 1. That the highest Officers of the Church of Christ,
FRom this Scripture you have had these three Doctrines: 1. That the highest Officers of the Church of christ,
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though they are Rulers of them, yet they are but brethren to the meanest Saint. though they Are Rulers of them, yet they Are but brothers to the Meanest Saint.
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2. That it becomes a true Scriptural Minister of Christ, to have a most vehement, ardent, strong, melting, tender affection to that Flock or People which the Providence of God hath committed to his charge.
2. That it becomes a true Scriptural Minister of christ, to have a most vehement, Ardent, strong, melting, tender affection to that Flock or People which the Providence of God hath committed to his charge.
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3. That the fixed, standing, flourishing, and thriving of that Flock in the profession and practice of Gospel-knowledge and obedience, is matter of transcendent joy and triumph to such a godly Pastor. The 4th. which is that I would now prosecute, is this, That it is the grand and indispensible duty of all sincere Saints, in the most black and shaking seasons, to stand fast, fixed and stedfast in the Lord.
3. That the fixed, standing, flourishing, and thriving of that Flock in the profession and practice of Gospel knowledge and Obedience, is matter of transcendent joy and triumph to such a godly Pastor. The 4th. which is that I would now prosecute, is this, That it is the grand and indispensible duty of all sincere Saints, in the most black and shaking seasons, to stand fast, fixed and steadfast in the Lord.
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(15) part (DIV2)
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This is the grand thing St. Paul had to say to his Philippians when he was ready to have his head cut off,
This is the grand thing Saint Paul had to say to his Philippians when he was ready to have his head Cut off,
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(15) part (DIV2)
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for so it was, he was beheaded for the testimony of Jesus:
for so it was, he was beheaded for the testimony of jesus:
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(15) part (DIV2)
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this is all he had to say when in Jayle, when in bonds, and that under Heathen Romans; you are now my Joy, you are now my Crown, oh!
this is all he had to say when in Jail, when in bonds, and that under Heathen Romans; you Are now my Joy, you Are now my Crown, o!
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(15) part (DIV2)
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do but stand, and my joy, which is but two notes above Gamut, wil get to Ela. Oh! do but stand,
do but stand, and my joy, which is but two notes above Gamut, will get to Ela. Oh! do but stand,
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(15) part (DIV2)
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and my Crown's studded with Diamonds: We live if you stand, though we dye when you stand.
and my Crown's studded with Diamonds: We live if you stand, though we die when you stand.
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(15) part (DIV2)
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It is the great and indispensible duty, &c. Whether these are black and shaking seasons, I have nothing to say,It is the great and indispensible duty, etc. Whither these Are black and shaking seasons, I have nothing to say,
pn31 vbz dt j cc j n1, av cs d vbr j-jn cc vvg n2, pns11 vhb pix pc-acp vvi,
(15) part (DIV2)
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but I am wholly now upon your duty, beloved; and for God's sake let the words of a Civilly dying Minister prevail with you.
but I am wholly now upon your duty, Beloved; and for God's sake let the words of a Civilly dying Minister prevail with you.
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(15) part (DIV2)
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There is a kind of a Maxim among some, that in case a person dye seemingly,
There is a kind of a Maxim among Some, that in case a person die seemingly,
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(15) part (DIV2)
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& revive again, that the last words that was heard of that person when in a rational temper, are the only things that that person wil remember when brought to life again.
& revive again, that the last words that was herd of that person when in a rational temper, Are the only things that that person will Remember when brought to life again.
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(15) part (DIV2)
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It is most probable beloved, what ever others may think, but in my opinion (God may work wonders) neither you nor I shall ever see the faces of,
It is most probable Beloved, what ever Others may think, but in my opinion (God may work wonders) neither you nor I shall ever see the faces of,
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(15) part (DIV2)
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or have a word more to speak to one another til the day of Judgment.
or have a word more to speak to one Another till the day of Judgement.
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(15) part (DIV2)
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Therefore I beseech you hear me, as those that would and may live with me to eternity. Mark your duty;
Therefore I beseech you hear me, as those that would and may live with me to eternity. Mark your duty;
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(15) part (DIV2)
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I have spoken something concerning the Pastors duty in the morning;
I have spoken something Concerning the Pastors duty in the morning;
pns11 vhb vvn pi vvg dt ng1 n1 p-acp dt n1;
(15) part (DIV2)
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now for the Peoples: It is the indispensible duty of all sincere Saints, to stand fast, &c. I confesse, I have a love for the whole Auditory, I have a Mess for them;
now for the Peoples: It is the indispensible duty of all sincere Saints, to stand fast, etc. I confess, I have a love for the Whole Auditory, I have a Mess for them;
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(15) part (DIV2)
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but my Benjamin 's Mess is for those I once called my own people; you are my Benjamins, I wish I had a greater than a fifth for you.
but my Benjamin is Mess is for those I once called my own people; you Are my Benjamites, I wish I had a greater than a fifth for you.
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(15) part (DIV2)
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This Proposition I shall 1. Prove, and then 2. Improve.
This Proposition I shall 1. Prove, and then 2. Improve.
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(15) part (DIV2)
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In the worst of times, in the most shaking seasons, and if I do not greatly mistake, there is an hour of temptation threatned by God ▪ now beginning to be inflicted;
In the worst of times, in the most shaking seasons, and if I do not greatly mistake, there is an hour of temptation threatened by God ▪ now beginning to be inflicted;
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(15) part (DIV2)
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if ever you would stand, stand now;
if ever you would stand, stand now;
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(15) part (DIV2)
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and for your comfort, let me but hint, that a Christian may stand comfortably, when he falls sadly;
and for your Comfort, let me but hint, that a Christian may stand comfortably, when he falls sadly;
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(15) part (DIV2)
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that is, he may stand comfortably when he falls by man. I knew that a great many years a•o.
that is, he may stand comfortably when he falls by man. I knew that a great many Years a•o.
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(15) part (DIV2)
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First then, 'tis your duty to stand. There be Scriptures more then enough to prove this to be your duty, Col. 4.12. Stand perfect and compleat in all the will of God, Phil. 1.27. Onely let your conversation be as becometh the Gospel of Christ, that whether I come a•d see you, (alas poor Paul! thou come and see them!
First then, it's your duty to stand. There be Scriptures more then enough to prove this to be your duty, Col. 4.12. Stand perfect and complete in all the will of God, Philip 1.27. Only let your Conversation be as Becometh the Gospel of christ, that whither I come a•d see you, (alas poor Paul! thou come and see them!
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(15) part (DIV2)
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thou wast beheaded before thou couldst come & see them, but) or else be absent, I may hear of your affairs, that ye may stand fast in one spirit, with one mind, striving together (not to pluck out one anothers throats, no more of that;
thou wast beheaded before thou Couldst come & see them, but) or Else be absent, I may hear of your affairs, that you may stand fast in one Spirit, with one mind, striving together (not to pluck out one another's throats, no more of that;
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(15) part (DIV2)
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but striving together, not against one another, but) for the faith of the Gospel. So 1 Cor. 15.58. Therefore my Brethren, be stedfast, unmoveable, •lways abounding in the work of the Lord, forasmuch as • … ou know that your labour is not in vain in the Lord.
but striving together, not against one Another, but) for the faith of the Gospel. So 1 Cor. 15.58. Therefore my Brothers, be steadfast, Unmovable, •lways abounding in the work of the Lord, forasmuch as • … ou know that your labour is not in vain in the Lord.
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(15) part (DIV2)
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'Tis • … ur duty to stand. But
It's • … ur duty to stand. But
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(15) part (DIV2)
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Secondly, Wherein must we stand stedfast? J have no new Doctrine to preach now, J shall but mind you of what J have formerly spoken when you could not believe. J confess J do not begin to be of a new judgment now;
Secondly, Wherein must we stand steadfast? J have no new Doctrine to preach now, J shall but mind you of what J have formerly spoken when you could not believe. J confess J do not begin to be of a new judgement now;
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(15) part (DIV2)
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and should J be continued in the Ministry, (a mercy J can hardly hope for) J should be of the same judgment,
and should J be continued in the Ministry, (a mercy J can hardly hope for) J should be of the same judgement,
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(15) part (DIV2)
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& preach this doctrine, Stand fast.
& preach this Doctrine, Stand fast.
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(15) part (DIV2)
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God wil certainly bring the people of God in England to his own terms, or else far them wel for ever.
God will Certainly bring the people of God in England to his own terms, or Else Far them well for ever.
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(15) part (DIV2)
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What's that we should be stedfast in? J would advise to a stedfastness.
What's that we should be steadfast in? J would Advice to a steadfastness.
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(15) part (DIV2)
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1. Of Judgement. 2. To stedfastness of Resolution. 3. To a stedfastness of Faith 4. To a stedfastness of Conscience.
1. Of Judgement. 2. To steadfastness of Resolution. 3. To a steadfastness of Faith 4. To a steadfastness of Conscience.
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(15) part (DIV2)
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So stand fast in the Lord in your Judge• nt, in your Resolution, in your Faith, in your Conscience.
So stand fast in the Lord in your Judge• nt, in your Resolution, in your Faith, in your Conscience.
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(15) part (DIV2)
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1. J would advise to a stedfastnesse of Judgement. Strange Doctrines are the greatest fetters that do assault a sound judgement;
1. J would Advice to a steadfastness of Judgement. Strange Doctrines Are the greatest fetters that do assault a found judgement;
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(15) part (DIV2)
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they are like waves, if they do split, they will shake the Ship to purpose:
they Are like waves, if they do split, they will shake the Ship to purpose:
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(15) part (DIV2)
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therefore your way is, to cast an•hor wel, to stand firm on the rock of truth, J had almost said all in a word, Protestant tru•h; though the market may rise somewhat high, yet stand firmly there;
Therefore your Way is, to cast an•hor well, to stand firm on the rock of truth, J had almost said all in a word, Protestant tru•h; though the market may rise somewhat high, yet stand firmly there;
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(15) part (DIV2)
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while strange Doctrines like so many impetuous Waves, are beating upon you, break themselves in pieces they may,
while strange Doctrines like so many impetuous Waves, Are beating upon you, break themselves in Pieces they may,
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(15) part (DIV2)
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but if you stand, can never hurt you, J am not now to begin to warn you against Popery, not that J have the least reflection on any thing in the world,
but if you stand, can never hurt you, J am not now to begin to warn you against Popery, not that J have the least reflection on any thing in the world,
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(15) part (DIV2)
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but on the Scriptures, J am apt to think the wound of the beast must be healed;
but on the Scriptures, J am apt to think the wound of the beast must be healed;
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(15) part (DIV2)
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however, do not you spread a plaister for the Beast to heal his wound:
however, do not you spread a plaster for the Beast to heal his wound:
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(15) part (DIV2)
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Be no more children tossed to & fro, carried about with every wind of Doctrine, with every wind,Be no more children tossed to & from, carried about with every wind of Doctrine, with every wind,
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(15) part (DIV2)
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or windy Doctrine, by the slight of men, and cunning craftiness, that can cog the Die, notable Gamesters there are in the World,
or windy Doctrine, by the slight of men, and cunning craftiness, that can cog the Die, notable Gamesters there Are in the World,
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(15) part (DIV2)
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but you must stand steady in judgement, you must be firm to your principles: J would have you Stars: not Meteors, for Meteors are carried about with every blast of Wind, J hope better things of you;
but you must stand steady in judgement, you must be firm to your principles: J would have you Stars: not Meteors, for Meteors Are carried about with every blast of Wind, J hope better things of you;
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(15) part (DIV2)
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J shall pray God would make you stedfast in Judgment: 1. Be sure to get good principles;
J shall pray God would make you steadfast in Judgement: 1. Be sure to get good principles;
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(15) part (DIV2)
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and secondly, Be sure to stand in those good principles that you have got.
and secondly, Be sure to stand in those good principles that you have god.
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(15) part (DIV2)
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And though I cannot say but some Tares are sown among this Parish, yet I bless the Lord for the generality, I hope I may say, I have an Orthodox Ministry.
And though I cannot say but Some Tares Are sown among this Parish, yet I bless the Lord for the generality, I hope I may say, I have an Orthodox Ministry.
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(15) part (DIV2)
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2. 'Tis not enough to stand in judgement, but we must be stedfast to our Resolutions; 1 Cor. 15.58. Be stedfast, immovable, such as stand firm on some Basis and foundation, that doth not totter and stagger:
2. It's not enough to stand in judgement, but we must be steadfast to our Resolutions; 1 Cor. 15.58. Be steadfast, immovable, such as stand firm on Some Basis and Foundation, that does not totter and stagger:
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(15) part (DIV2)
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if they find you staggering, to be sure the next moment they look upon you as falling. Be as they say of one or both of the Poles of the Heavens,
if they find you staggering, to be sure the next moment they look upon you as falling. Be as they say of one or both of the Poles of the Heavens,
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(15) part (DIV2)
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though all the world turns, the Poles are immovable. If I mistake not, you may see a great turn in the World;
though all the world turns, the Poles Are immovable. If I mistake not, you may see a great turn in the World;
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(15) part (DIV2)
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& behold at this day, the greatest turn that ever was in England; but yet you must not move, you must not stir, be true to your Resolutions, be just to your first love, go on in the Lords Work. let nothing take you off.
& behold At this day, the greatest turn that ever was in England; but yet you must not move, you must not stir, be true to your Resolutions, be just to your First love, go on in the lords Work. let nothing take you off.
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(15) part (DIV2)
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If I have preached any false Doctrine among you, witnesse against me at the day of judgement;
If I have preached any false Doctrine among you, witness against me At the day of judgement;
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(15) part (DIV2)
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but if the things I have preached be true, stand to the truths;
but if the things I have preached be true, stand to the truths;
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(15) part (DIV2)
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if you do not witness against my Doctrine (mine 'tis not) but rather witness for it, remember,
if you do not witness against my Doctrine (mine it's not) but rather witness for it, Remember,
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(15) part (DIV2)
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if you leave it, that very Doctrine will witness against you at the day of Judgement.
if you leave it, that very Doctrine will witness against you At the day of Judgement.
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(15) part (DIV2)
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Oh! that excellent Heroe, Queen Hester, thus & thus I will do, and if I perish, I perish.
Oh! that excellent Hero, Queen Esther, thus & thus I will do, and if I perish, I perish.
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(15) part (DIV2)
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You cannot imagine against how many thousand temptations a stedfast resolution will guard you.
You cannot imagine against how many thousand temptations a steadfast resolution will guard you.
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(15) part (DIV2)
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3. There's a stedfastness of Faith too, when we so believe, as that we do not waver, or do not hesitate.
3. There's a steadfastness of Faith too, when we so believe, as that we do not waver, or do not hesitate.
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(15) part (DIV2)
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3221
Will you give me leave to propose to you (my dear Friends, though my Congregation I cannot call you) that question which our Saviour did unto the Jews, (whom he hated,
Will you give me leave to propose to you (my dear Friends, though my Congregation I cannot call you) that question which our Saviour did unto the jews, (whom he hated,
n1 pn22 vvi pno11 n1 pc-acp vvi p-acp pn22 (po11 j-jn n2, cs po11 n1 pns11 vmbx vvi pn22) cst n1 r-crq po12 n1 vdd p-acp dt np2, (r-crq pns31 vvd,
(15) part (DIV2)
625
Page 17
3222
though I love you) The Baptism of John, whence was it? from heaven,
though I love you) The Baptism of John, whence was it? from heaven,
cs pns11 vvb pn22) dt n1 pp-f np1, c-crq vbds pn31? p-acp n1,
(15) part (DIV2)
625
Page 17
3223
or of men? The doctrines you have heard, have they been from Heaven or from men? Answer me,or of men? The doctrines you have herd, have they been from Heaven or from men? Answer me,
cc pp-f n2? dt n2 pn22 vhb vvn, vhb pns32 vbn p-acp n1 cc p-acp n2? n1 pno11,
(15) part (DIV2)
625
Page 17
3224
if ftom men abhor them man is a false creature, man would make merchandize of your faith and souls;
if ftom men abhor them man is a false creature, man would make merchandise of your faith and Souls;
cs p-acp n2 vvb pno32 n1 vbz dt j n1, n1 vmd vvi n1 pp-f po22 n1 cc n2;
(15) part (DIV2)
625
Page 17
3225
but if from Heaven why then should you not believe them? I bless the Lord, my conscience bears me witnesse, I never did so far propose a doctrine to you I would have you believe without Scripture.
but if from Heaven why then should you not believe them? I bless the Lord, my conscience bears me witness, I never did so Far propose a Doctrine to you I would have you believe without Scripture.
cc-acp cs p-acp n1 c-crq av vmd pn22 xx vvi pno32? pns11 vvb dt n1, po11 n1 vvz pno11 vvi, pns11 av-x vdd av av-j vvi dt n1 p-acp pn22 pns11 vmd vhi pn22 vvb p-acp n1.
(15) part (DIV2)
625
Page 17
3226
If the doctrines have been from God believe them, if not, abhor them, and any of those that shall dare to bring a doctrine,
If the doctrines have been from God believe them, if not, abhor them, and any of those that shall Dare to bring a Doctrine,
cs dt n2 vhb vbn p-acp np1 vvb pno32, cs xx, vvb pno32, cc d pp-f d cst vmb vvi pc-acp vvi dt n1,
(15) part (DIV2)
625
Page 17
3227
but dare not bring the authority of the Scripture to warrant them. You may not be like those in Jam. 1.6. that wavereth like a wave of the sea driven with the wind and tossed.
but Dare not bring the Authority of the Scripture to warrant them. You may not be like those in Jam. 1.6. that wavereth like a wave of the sea driven with the wind and tossed.
cc-acp vvb xx vvi dt n1 pp-f dt n1 pc-acp vvi pno32. pn22 vmb xx vbi av-j d p-acp np1 crd. cst vvz av-j dt n1 pp-f dt n1 vvn p-acp dt n1 cc vvn.
(15) part (DIV2)
625
Page 17
3228
The most godly man may stumble in his way i. e, tread awry, but a wavering minded man is never setled concerning his way.
The most godly man may Stumble in his Way i. e, tread awry, but a wavering minded man is never settled Concerning his Way.
dt av-ds j n1 vmb vvi p-acp po31 n1 uh. sy, vvb av, cc-acp dt j-vvg j-vvn n1 vbz av-x vvn vvg po31 n1.
(15) part (DIV2)
625
Page 17
3229
Blessed be God I am not now (on this day that looks as like my dying day as can be in the world) to begin to fix upon a Religion, to fix upon my way, I know my way,
Blessed be God I am not now (on this day that looks as like my dying day as can be in the world) to begin to fix upon a Religion, to fix upon my Way, I know my Way,
j-vvn vbb np1 pns11 vbm xx av (p-acp d n1 cst vvz a-acp av-j po11 j-vvg n1 c-acp vmb vbi p-acp dt n1) pc-acp vvi pc-acp vvi p-acp dt n1, pc-acp vvi p-acp po11 n1, pns11 vvb po11 n1,
(15) part (DIV2)
625
Page 17
3230
if God wil but keep my steps, and guide me in that way. If God be God (I appeal to your consciences) worship him;
if God will but keep my steps, and guide me in that Way. If God be God (I appeal to your Consciences) worship him;
cs np1 vmb cc-acp vvi po11 n2, cc vvb pno11 p-acp d n1. cs np1 vbb np1 (pns11 vvb p-acp po22 n2) vvb pno31;
(15) part (DIV2)
625
Page 17
3231
do not stand disputing and doubting;
do not stand disputing and doubting;
vdb xx vvi vvg cc vvg;
(15) part (DIV2)
625
Page 17
3232
do not, say shall I? shall I? if the ways you have found be the ways of God, follow them;
do not, say shall I? shall I? if the ways you have found be the ways of God, follow them;
vdb xx, vvb vmb pns11? vmb pns11? cs dt n2 pn22 vhb vvn vbb dt n2 pp-f np1, vvb pno32;
(15) part (DIV2)
625
Page 17
3233
God hath but one way to heaven, there is but one truth; if Baal be God follow Baal, do not stand wavering:
God hath but one Way to heaven, there is but one truth; if Baal be God follow Baal, do not stand wavering:
np1 vhz p-acp crd n1 p-acp n1, pc-acp vbz cc-acp crd n1; cs np1 vbb np1 vvi np1, vdb xx vvi vvg:
(15) part (DIV2)
625
Page 17
3234
do not consult with flesh and bloud;
do not consult with Flesh and blood;
vdb xx vvi p-acp n1 cc n1;
(15) part (DIV2)
625
Page 17
3235
tis an infinite mercy that God will give any of us to leave Relations, Estates Congregations, any thing for Christ:
this an infinite mercy that God will give any of us to leave Relations, Estates Congregations, any thing for christ:
pn31|vbz dt j n1 cst np1 vmb vvi d pp-f pno12 pc-acp vvi n2, n2 n2, d n1 p-acp np1:
(15) part (DIV2)
625
Page 17
3236
ti's an infinite mercy we do not split upon a rock.
ti's an infinite mercy we do not split upon a rock.
pn31|vbz dt j n1 pns12 vdb xx vvi p-acp dt n1.
(15) part (DIV2)
625
Page 17
3237
Be sure to be either for God or Baal: a godly man many times halts in his way,
Be sure to be either for God or Baal: a godly man many times halts in his Way,
vbb j pc-acp vbi av-d p-acp np1 cc np1: dt j n1 d n2 vvz p-acp po31 n1,
(15) part (DIV2)
625
Page 17
3238
but never halts between two opinions. 4. Stedfastness of Conscience. Indeed the genius of my ministry hath lyen this way:
but never halts between two opinions. 4. Steadfastness of Conscience. Indeed the genius of my Ministry hath lyen this Way:
cc-acp av-x vvz p-acp crd n2. crd n1 pp-f n1. av dt n1 pp-f po11 n1 vhz vvn d n1:
(15) part (DIV2)
625
Page 17
3239
and here I could easily launch out, but I must be short.
and Here I could Easily launch out, but I must be short.
cc av pns11 vmd av-j vvi av, cc-acp pns11 vmb vbi j.
(15) part (DIV2)
626
Page 18
3240
I would speak a word in season to those that are weak, it becomes you to be stedfast in conscience;
I would speak a word in season to those that Are weak, it becomes you to be steadfast in conscience;
pns11 vmd vvi dt n1 p-acp n1 p-acp d cst vbr j, pn31 vvz pn22 pc-acp vbi j p-acp n1;
(15) part (DIV2)
626
Page 18
3241
then have a God decreeing, a Christ redeeming, a spirit quickning, a gospel promising, a heaven prepared, a God infinitely more ready to save him,
then have a God decreeing, a christ redeeming, a Spirit quickening, a gospel promising, a heaven prepared, a God infinitely more ready to save him,
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(15) part (DIV2)
626
Page 18
3242
then he can possibly be desirous to be saved by him.
then he can possibly be desirous to be saved by him.
cs pns31 vmb av-j vbi j pc-acp vbi vvn p-acp pno31.
(15) part (DIV2)
626
Page 18
3243
Be stedfast in conscience against the guilt, the filth of sin, against the temptations of Satan, &c. Let us draw neer, with full assurance of faith:
Be steadfast in conscience against the guilt, the filth of since, against the temptations of Satan, etc. Let us draw near, with full assurance of faith:
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(15) part (DIV2)
626
Page 18
3244
you can never believe Gods love so much, as Gods love doth engage you to believe, &c. I might adde,
you can never believe God's love so much, as God's love does engage you to believe, etc. I might add,
pn22 vmb av-x vvi npg1 n1 av av-d, c-acp ng1 n1 vdz vvi pn22 pc-acp vvi, av pns11 vmd vvi,
(15) part (DIV2)
626
Page 18
3245
5. You must be stedfast in conversation:
5. You must be steadfast in Conversation:
crd pn22 vmb vbi j p-acp n1:
(15) part (DIV2)
627
Page 18
3246
tis not the Running well, but the Running out; tis not the fighting but the conquering that gives you title to the Reward: for you to give a great deal of milk,
this not the Running well, but the Running out; this not the fighting but the conquering that gives you title to the Reward: for you to give a great deal of milk,
pn31|vbz xx dt j-vvg av, p-acp dt j-vvg av; pn31|vbz xx dt vvg p-acp dt j-vvg cst vvz pn22 n1 p-acp dt vvb: p-acp pn22 pc-acp vvi dt j n1 pp-f n1,
(15) part (DIV2)
627
Page 18
3247
and to throw it down all at length with your foot, may argue you to have a good dug, but a bad foot.
and to throw it down all At length with your foot, may argue you to have a good dug, but a bad foot.
cc pc-acp vvi pn31 a-acp d p-acp n1 p-acp po22 n1, vmb vvi pn22 pc-acp vhi dt j n1, cc-acp dt j n1.
(15) part (DIV2)
627
Page 18
3248
Never give those beasts of Babylon occasion to say, that a man may be a child of God in the morning,
Never give those beasts of Babylon occasion to say, that a man may be a child of God in the morning,
av-x vvb d n2 pp-f np1 n1 pc-acp vvi, cst dt n1 vmb vbi dt n1 pp-f np1 p-acp dt n1,
(15) part (DIV2)
627
Page 18
3249
and a ch ld of the devil at night; that we contradict that Doctrine by our conversation, that we assert in our profession.
and a changed Lord of the Devil At night; that we contradict that Doctrine by our Conversation, that we assert in our profession.
cc dt n1 zz pp-f dt n1 p-acp n1; cst pns12 vvb d n1 p-acp po12 n1, cst pns12 vvb p-acp po12 n1.
(15) part (DIV2)
627
Page 18
3250
But why must we be stedfast? Alas, why; would you have me marshal up all the Reasons;
But why must we be steadfast? Alas, why; would you have me marshal up all the Reasons;
cc-acp q-crq vmb pns12 vbi j? uh, q-crq; vmd pn22 vhi pno11 vvi a-acp d dt n2;
(15) part (DIV2)
628
Page 18
3251
bid me count the starres, or number the sands on the sea shore.
bid me count the Stars, or number the sands on the sea shore.
vvb pno11 vvi dt n2, cc vvi dt n2 p-acp dt n1 n1.
(15) part (DIV2)
629
Page 18
3252
There is not an attribute in God, not a precept, promise, or threatning in the word, not an ordinance, not a providence;
There is not an attribute in God, not a precept, promise, or threatening in the word, not an Ordinance, not a providence;
pc-acp vbz xx dt n1 p-acp np1, xx dt n1, n1, cc vvg p-acp dt n1, xx dt n1, xx dt n1;
(15) part (DIV2)
629
Page 18
3253
there is nothing in God, or in the Devil, or in sinners, or our selves,
there is nothing in God, or in the devil, or in Sinners, or our selves,
pc-acp vbz pix p-acp np1, cc p-acp dt n1, cc p-acp n2, cc po12 n2,
(15) part (DIV2)
629
Page 18
3254
but all would give a contribution of arguments to prove the Saints should be stedfast, I must but hint at a few things. First;
but all would give a contribution of Arguments to prove the Saints should be steadfast, I must but hint At a few things. First;
cc-acp d vmd vvi dt n1 pp-f n2 pc-acp vvi dt n2 vmd vbi j, pns11 vmb p-acp n1 p-acp dt d n2. ord;
(15) part (DIV2)
629
Page 18
3255
I would argue from Jesus Christ. Believers, you love Christ, and therefore you love the honour of Christ; now the honour of Christ is highly engag'd in your stedfastnesse.
I would argue from jesus christ. Believers, you love christ, and Therefore you love the honour of christ; now the honour of christ is highly engaged in your steadfastness.
pns11 vmd vvi p-acp np1 np1. n2, pn22 vvb np1, cc av pn22 vvb dt vvb pp-f np1; av dt n1 pp-f np1 vbz av-j vvn p-acp po22 n1.
(15) part (DIV2)
630
Page 19
3256
We never cast a deeper blot on the honour of Christ, then when we grow unstedfast:
We never cast a Deeper blot on the honour of christ, then when we grow unsteadfast:
pns12 av-x vvd dt jc-jn n1 p-acp dt n1 pp-f np1, av c-crq pns12 vvb j:
(15) part (DIV2)
630
Page 19
3257
I need not tell you so, the Jesuits, those meek Papists will tell you so, those that delight in nothing more then in the milk of the Virgin Mary, and in the bloud of Saints:
I need not tell you so, the Jesuits, those meek Papists will tell you so, those that delight in nothing more then in the milk of the Virgae Marry, and in the blood of Saints:
pns11 vvb xx vvi pn22 av, dt np2, d j njp2 n1 vvi pn22 av, d cst vvb p-acp pix av-dc cs p-acp dt n1 pp-f dt n1 uh, cc p-acp dt n1 pp-f n2:
(15) part (DIV2)
630
Page 19
3258
they have enough if you be unsteady. 1. You dishonour Christ in his sufferings: Pray tell me Believers,
they have enough if you be unsteady. 1. You dishonour christ in his sufferings: Pray tell me Believers,
pns32 vhb av-d cs pn22 vbb j. crd pn22 vvb np1 p-acp po31 n2: vvb vvb pno11 n2,
(15) part (DIV2)
630
Page 19
3259
why did Christ sweat bloud? why did he dye? why did he undergoe what the wrath of Devils could inflict,
why did christ sweat blood? why did he die? why did he undergo what the wrath of Devils could inflict,
q-crq vdd np1 vvi n1? q-crq vdd pns31 vvi? q-crq vdd pns31 vvi r-crq dt n1 pp-f n2 vmd vvi,
(15) part (DIV2)
630
Page 19
3260
but for this end, to make you steadie, to give you the conquest of all spirituall Enemies,
but for this end, to make you steady, to give you the conquest of all spiritual Enemies,
cc-acp p-acp d n1, pc-acp vvi pn22 j, pc-acp vvi pn22 dt n1 pp-f d j n2,
(15) part (DIV2)
630
Page 19
3261
and to make you stand in that conquest triumphing. Thus I remember as Josuah, Jos. 10.24. Come, put your feet upon the necks of these kings, and they came near, and put their feet upon the necks of them.
and to make you stand in that conquest triumphing. Thus I Remember as Joshua, Jos. 10.24. Come, put your feet upon the necks of these Kings, and they Come near, and put their feet upon the necks of them.
cc pc-acp vvi pn22 vvb p-acp d n1 vvg. av pns11 vvb p-acp np1, np1 crd. vvb, vvb po22 n2 p-acp dt n2 pp-f d n2, cc pns32 vvd av-j, cc vvd po32 n2 p-acp dt n2 pp-f pno32.
(15) part (DIV2)
630
Page 19
3262
So, Christ hath dy'd, that you might live, that you might stand;
So, christ hath died, that you might live, that you might stand;
av, np1 vhz vvd, cst pn22 vmd vvi, cst pn22 vmd vvi;
(15) part (DIV2)
630
Page 19
3263
and what dishonour to the eternal Saviour of the world, to a dying Saviour, to see a flying Christian. 'Twas never heard of, that souldiers should flye before a conquered enemy, whose legs were cut off, whose armes were broken, whose sword taken from them. 2. Tis a dishonour to the spirit of Christ: The same spirit that was with Christ in all his Agonies, this very spirit he hath given to believers that he might bring them through with some victory;
and what dishonour to the Eternal Saviour of the world, to a dying Saviour, to see a flying Christian. 'Twas never herd of, that Soldiers should fly before a conquered enemy, whose legs were Cut off, whose arms were broken, whose sword taken from them. 2. This a dishonour to the Spirit of christ: The same Spirit that was with christ in all his Agonies, this very Spirit he hath given to believers that he might bring them through with Some victory;
cc r-crq n1 p-acp dt j n1 pp-f dt n1, p-acp dt vvg n1, pc-acp vvi dt vvg np1. pn31|vbds av-x vvn pp-f, cst n2 vmd vvi p-acp dt j-vvn n1, rg-crq n2 vbdr vvn a-acp, rg-crq n2 vbdr vvn, rg-crq n1 vvn p-acp pno32. crd pn31|vbz dt n1 p-acp dt n1 pp-f np1: dt d n1 cst vbds p-acp np1 p-acp d po31 n2, d j n1 pns31 vhz vvn p-acp n2 cst pns31 vmd vvi pno32 a-acp p-acp d n1;
(15) part (DIV2)
630
Page 19
3264
therefore, when we stand not, 'tis a high dishonour to Christ's spirit. 3. Tis a dishonour to Christ's truth: oh!
Therefore, when we stand not, it's a high dishonour to Christ's Spirit. 3. This a dishonour to Christ's truth: o!
av, c-crq pns12 vvb xx, pn31|vbz dt j n1 p-acp npg1 n1. crd pn31|vbz dt n1 p-acp npg1 n1: uh!
(15) part (DIV2)
630
Page 19
3265
let but a Saint fall, and what a dishonour doth it bring to the Truth.
let but a Saint fallen, and what a dishonour does it bring to the Truth.
vvb p-acp dt n1 vvi, cc q-crq dt n1 vdz pn31 vvi p-acp dt n1.
(15) part (DIV2)
630
Page 19
3266
I have but thought of some late experiments of poor Ministers that I have heard of, carried about in triumph, look here's the man, here's the man that hath done this, that, and t'other thing;I have but Thought of Some late experiments of poor Ministers that I have herd of, carried about in triumph, look here's the man, here's the man that hath done this, that, and tother thing;
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(15) part (DIV2)
630
Page 20
3267
and now look here's his — I cannot excuse Noah from his drunkennesse, yet me thinks 'tis the part of a Cham to shew his father's nakednesse. I remember that one hath told me, ('tis a great Truth) That Religion never suffers greater wounds,
and now look here's his — I cannot excuse Noah from his Drunkenness, yet me thinks it's the part of a Cham to show his Father's nakedness. I Remember that one hath told me, (it's a great Truth) That Religion never suffers greater wounds,
cc av vvb av|vbz po31 — pns11 vmbx vvi np1 p-acp po31 n1, av pno11 vvz pn31|vbz dt n1 pp-f dt n1 p-acp vvi po31 ng1 n1. pns11 vvb d pi vhz vvn pno11, (pn31|vbz dt j n1) cst n1 av-x vvz jc n2,
(15) part (DIV2)
630
Page 20
3268
then by the hands of her professed friends; then by the hands of her professed Friends;
av p-acp dt n2 pp-f po31 j-vvn n2;
(15) part (DIV2)
630
Page 20
3269
Oh! what advantage have the wieked Papists taken against us by the falls of English Professors, both in principles & practice.
Oh! what advantage have the wieked Papists taken against us by the falls of English Professors, both in principles & practice.
uh q-crq n1 vhb dt vvn njp2 vvn p-acp pno12 p-acp dt n2 pp-f jp n2, d p-acp n2 cc n1.
(15) part (DIV2)
630
Page 20
3270
4. 'Tis a very great dishonour to Chrict 's rll sufficiency. Tell me man, is thy Christ able to protect the against all evil? and is he able to supply thee with all good? or is he not? if he be not,
4. It's a very great dishonour to Christ is rll sufficiency. Tell me man, is thy christ able to Pact thee against all evil? and is he able to supply thee with all good? or is he not? if he be not,
crd pn31|vbz dt j j n1 p-acp j vbz j n1. vvb pno11 n1, vbz po21 np1 j pc-acp vvi pno32 p-acp d j-jn? cc vbz pns31 j pc-acp vvi pno21 p-acp d j? cc vbz pns31 xx? cs pns31 vbb xx,
(15) part (DIV2)
631
Page 20
3271
then deny him, and whatever thou hast said concening him; if he be, then stand close to him, in the mount he will he seen. 2ly.
then deny him, and whatever thou hast said concening him; if he be, then stand close to him, in the mount he will he seen. 2ly.
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(15) part (DIV2)
631
Page 20
3272
I would argue from Saints, the infinite advantage that at a long run [ I do not say presently) wil redound to those that are steadie in judgement, in resolution, in faith, in conscience, in practice,I would argue from Saints, the infinite advantage that At a long run [ I do not say presently) will redound to those that Are steady in judgement, in resolution, in faith, in conscience, in practice,
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(15) part (DIV2)
632
Page 20
3273
so far as all these are conformable to the word of God, & •o further.
so Far as all these Are conformable to the word of God, & •o further.
av av-j c-acp d d vbr j p-acp dt n1 pp-f np1, cc av av-jc.
(15) part (DIV2)
632
Page 20
3274
The greatest advantage appears upon these four grounds. 1. Whatever thou thinkest, a steadie condition is the safest condition. 2. The fullest condition. 3. The strongest condition. 4. The freest condition.
The greatest advantage appears upon these four grounds. 1. Whatever thou Thinkest, a steady condition is the Safest condition. 2. The Fullest condition. 3. The Strongest condition. 4. The Freest condition.
dt js n1 vvz p-acp d crd n2. crd r-crq pns21 vv2, dt j n1 vbz dt js n1. crd dt js n1. crd dt js n1. crd dt js n1.
(15) part (DIV2)
632
Page 20
3275
Oh! that I could beat this into my heart, as well as 'tis in my head.
Oh! that I could beatrice this into my heart, as well as it's in my head.
uh cst pns11 vmd vvi d p-acp po11 n1, c-acp av c-acp pn31|vbz p-acp po11 n1.
(15) part (DIV2)
633
Page 20
3276
The safest condition in the midst of dangers; the fullest condition in the midst of wants; the strongest condition in the midst of assaults, & the freest condition in the midst of straights. I professe in the presence of God, I have felt these things,
The Safest condition in the midst of dangers; the Fullest condition in the midst of Wants; the Strongest condition in the midst of assaults, & the Freest condition in the midst of straights. I profess in the presence of God, I have felt these things,
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(15) part (DIV2)
633
Page 21
3277
and knew them to be true many yeares ago. 1, It is the safest condition: never do the Saints take hurt, but by declining, moving from their center:
and knew them to be true many Years ago. 1, It is the Safest condition: never do the Saints take hurt, but by declining, moving from their centre:
cc vvd pno32 pc-acp vbi j d n2 av. vvn, pn31 vbz dt js n1: av vdb dt n2 vvb n1, cc-acp p-acp vvg, vvg p-acp po32 n1:
(15) part (DIV2)
633
Page 21
3278
while at their center the Devil c•nnot touch them;
while At their centre the devil c•nnot touch them;
cs p-acp po32 n1 dt n1 vmbx vvi pno32;
(15) part (DIV2)
634
Page 21
3279
departing thence, is like the poor Bird from her nest, every one hath a fling at them.
departing thence, is like the poor Bird from her nest, every one hath a fling At them.
vvg av, vbz av-j dt j n1 p-acp po31 n1, d pi vhz dt n1 p-acp pno32.
(15) part (DIV2)
634
Page 21
3280
Remember this, let but a man once leave his Scriptural station, and what temptation is he able to stand against:
remember this, let but a man once leave his Scriptural station, and what temptation is he able to stand against:
np1 d, vvb p-acp dt n1 a-acp vvi po31 j n1, cc r-crq n1 vbz pns31 j pc-acp vvi p-acp:
(15) part (DIV2)
634
Page 21
3281
t is just like a man thrown down from the top of an house, no stopping till he come to the bottom. 1. Joh. 5.18. He that is begotten of God keepeth himself, and the wicked one toucheth him not.
tO is just like a man thrown down from the top of an house, no stopping till he come to the bottom. 1. John 5.18. He that is begotten of God Keepeth himself, and the wicked one touches him not.
pn31 vbz av av-j dt n1 vvn a-acp p-acp dt n1 pp-f dt n1, av-dx vvg c-acp pns31 vvb p-acp dt n1. crd np1 crd. pns31 cst vbz vvn pp-f np1 vvz px31, cc dt j pi vvz pno31 xx.
(15) part (DIV2)
634
Page 21
3282
2. It is the fullest condition.
2. It is the Fullest condition.
crd pn31 vbz dt js n1.
(15) part (DIV2)
635
Page 21
3283
Oh! my Brethren, Saints living stedfastly on their foundation, are continually supplied by God, as the fountain doth continually issue out it self into the streeams.
Oh! my Brothers, Saints living steadfastly on their Foundation, Are continually supplied by God, as the fountain does continually issue out it self into the streeams.
uh po11 n2, n2 vvg av-j p-acp po32 n1, vbr av-j vvn p-acp np1, c-acp dt n1 vdz av-j vvi av pn31 n1 p-acp dt n2.
(15) part (DIV2)
635
Page 21
3284
I know 'tis best living upon a single God, How many thousands be there yet living in England, that can t ll you, they never enjoyed more of G•d, then when they enjoyed least of the Creature. Some have professed to me, their prison was to them as a palace, that were troubled more with these things then ever you were,I know it's best living upon a single God, How many thousands be there yet living in England, that can tO ll you, they never enjoyed more of G•d, then when they enjoyed least of the Creature. some have professed to me, their prison was to them as a palace, that were troubled more with these things then ever you were,
pns11 vvb pn31|vbz js vvg p-acp dt j np1, c-crq d crd vbi a-acp av vvg p-acp np1, cst vmb sy vmb pn22, pns32 av-x vvd av-dc pp-f n1, av c-crq pns32 vvd ds pp-f dt n1. d vhb vvn p-acp pno11, po32 n1 vbds p-acp pno32 p-acp dt n1, cst vbdr vvn av-dc p-acp d n2 av av pn22 vbdr,
(15) part (DIV2)
635
Page 21
3285
and the God of heaven grant you never may. 3. 'Tis the stongest condition.
and the God of heaven grant you never may. 3. It's the stongest condition.
cc dt n1 pp-f n1 vvb pn22 av-x vmb. crd pn31|vbz dt js n1.
(15) part (DIV2)
635
Page 21
3286
A man that stands stedfast, is like a man on a Rock, the waters come, they may dash themselves in pieces,
A man that Stands steadfast, is like a man on a Rock, the waters come, they may dash themselves in Pieces,
dt n1 cst vvz j, vbz av-j dt n1 p-acp dt n1, dt n2 vvb, pns32 vmb vvi px32 p-acp n2,
(15) part (DIV2)
636
Page 21
3287
but never shall be able to dash him in pieces, he is fixed on a Rock, and therefore stands.
but never shall be able to dash him in Pieces, he is fixed on a Rock, and Therefore Stands.
cc-acp av-x vmb vbi j pc-acp vvi pno31 p-acp n2, pns31 vbz vvn p-acp dt n1, cc av vvz.
(15) part (DIV2)
636
Page 21
3288
A man that stands steady to his Scripturall principles, is like Sampson with his Locks about him, let all the Philistines come, what cares he, he is able to conquer them all. 4. 'Tis the freest condition.
A man that Stands steady to his Scriptural principles, is like Sampson with his Locks about him, let all the philistines come, what Cares he, he is able to conquer them all. 4. It's the Freest condition.
dt n1 cst vvz j p-acp po31 j n2, vbz av-j np1 p-acp po31 vvz p-acp pno31, vvb d dt njp2 vvi, r-crq vvz pns31, pns31 vbz j pc-acp vvi pno32 d. crd pn31|vbz dt js n1.
(15) part (DIV2)
636
Page 21
3289
A man that deserts his principles, is a slave to every condition, afraid of every humour, of every Aspine leaf in the world, thinks all those are informers that convers with him, is afraid of some promooter or other.
A man that deserts his principles, is a slave to every condition, afraid of every humour, of every Aspine leaf in the world, thinks all those Are informers that converse with him, is afraid of Some promoter or other.
dt n1 cst n2 po31 n2, vbz dt n1 p-acp d n1, j pp-f d n1, pp-f d n1 n1 p-acp dt n1, vvz d d vbr n2 cst vvb p-acp pno31, vbz j pp-f d n1 cc n-jn.
(15) part (DIV2)
637
Page 22
3290
But he that stands fast, where the spirit of God is, there is liberty and freedome:
But he that Stands fast, where the Spirit of God is, there is liberty and freedom:
p-acp pns31 cst vvz av-j, c-crq dt n1 pp-f np1 vbz, pc-acp vbz n1 cc n1:
(15) part (DIV2)
637
Page 22
3291
such a man in chains, as Paul at Rome, is in a far freer condition then others not in that restraint.
such a man in chains, as Paul At Room, is in a Far freer condition then Others not in that restraint.
d dt n1 p-acp n2, c-acp np1 p-acp vvb, vbz p-acp dt av-j jc n1 cs n2-jn xx p-acp d n1.
(15) part (DIV2)
637
Page 22
3292
Well then, 'tis rationall that you stand, but it may be your lust and interest can hardly swallow these things:
Well then, it's rational that you stand, but it may be your lust and Interest can hardly swallow these things:
uh-av av, pn31|vbz j cst pn22 vvb, cc-acp pn31 vmb vbi po22 n1 cc n1 vmb av vvi d n2:
(15) part (DIV2)
637
Page 22
3293
if we stand we shall not fall; nay, if you doe not stand, be sure you shall fall at last.
if we stand we shall not fallen; nay, if you do not stand, be sure you shall fallen At last.
cs pns12 vvb pns12 vmb xx vvi; uh-x, cs pn22 vdb xx vvi, vbb j pn22 vmb vvi p-acp ord.
(15) part (DIV2)
637
Page 22
3294
The next thing I would do, is to apply this truth.
The next thing I would do, is to apply this truth.
dt ord n1 pns11 vmd vdi, vbz pc-acp vvi d n1.
(15) part (DIV2)
637
Page 22
3295
Is it the most important duty of all sincere professors, in the most shaking seasons, to stand stedfast in the Lord? then
Is it the most important duty of all sincere professors, in the most shaking seasons, to stand steadfast in the Lord? then
vbz pn31 dt av-ds j n1 pp-f d j n2, p-acp dt av-ds j-vvg n2, pc-acp vvi j p-acp dt n1? av
(15) part (DIV2)
638
Page 22
3296
First, by way of Lamentation, and that 1. Over our own souls. 2. Over hundreds of Congregations.
First, by Way of Lamentation, and that 1. Over our own Souls. 2. Over hundreds of Congregations.
ord, p-acp n1 pp-f n1, cc d crd p-acp po12 d n2. crd p-acp crd pp-f n2.
(15) part (DIV2)
639
Page 22
3297
Lord, must, doe we say hundreds, nay thousands of Congregations, that are this day, though they do not accompany us in person,
Lord, must, do we say hundreds, nay thousands of Congregations, that Are this day, though they do not accompany us in person,
n1, vmb, vdb pns12 vvb crd, uh-x crd pp-f n2, cst vbr d n1, cs pns32 vdb xx vvi pno12 p-acp n1,
(15) part (DIV2)
640
Page 22
3298
yet mingling tea•s with us, and especially as I hear, on the West of England. 1. Over our own hearts. We must stand; that's our duty: oh!
yet mingling tea•s with us, and especially as I hear, on the West of England. 1. Over our own hearts. We must stand; that's our duty: o!
av vvg n2 p-acp pno12, cc av-j c-acp pns11 vvb, p-acp dt n1 pp-f np1. crd p-acp po12 d n2. pns12 vmb vvi; d|vbz po12 n1: uh!
(15) part (DIV2)
640
Page 22
3299
how should it cause us to lie low, by reason of the instability of our hearts,
how should it cause us to lie low, by reason of the instability of our hearts,
q-crq vmd pn31 vvi pno12 pc-acp vvi j, p-acp n1 pp-f dt n1 pp-f po12 n2,
(15) part (DIV2)
641
Page 22
3300
and their cu•s•d declining from the true foundation every day.
and their cu•s•d declining from the true Foundation every day.
cc po32 n1 vvg p-acp dt j n1 d n1.
(15) part (DIV2)
641
Page 22
3301
Alas Beloved, this is that that God complains of, they are a generation whose spirit is not stedfast with God;
Alas beloved, this is that that God complains of, they Are a generation whose Spirit is not steadfast with God;
np1 vvn, d vbz d cst np1 vvz pp-f, pns32 vbr dt n1 rg-crq n1 vbz xx j p-acp np1;
(15) part (DIV2)
641
Page 22
3302
and therefore we have very much reason to complain of it: oh! that this sin might be forgiven:
and Therefore we have very much reason to complain of it: o! that this since might be forgiven:
cc av pns12 vhb av d n1 pc-acp vvi pp-f pn31: uh! cst d n1 vmd vbi vvn:
(15) part (DIV2)
641
Page 22
3303
oh, what an unsettled people have we been! to day we have been apt to cry Hosanna, Hosanna to the Son of David;
o, what an unsettled people have we been! to day we have been apt to cry Hosanna, Hosanna to the Son of David;
uh, q-crq dt j-vvn n1 vhb pns12 vbn! p-acp n1 pns12 vhb vbn j pc-acp vvi n1, n1 p-acp dt n1 pp-f np1;
(15) part (DIV2)
641
Page 22
3304
to morrow our note is changed, crucifie him, crucifie him, give us Barabbas:
to morrow our note is changed, crucify him, crucify him, give us Barabbas:
p-acp n1 po12 n1 vbz vvn, vvi pno31, vvi pno31, vvb pno12 np1:
(15) part (DIV2)
641
Page 23
3305
to day the Lord is God, to morrow Baal; any thing is God, provided we may keep our Estates. Oh Lord!
to day the Lord is God, to morrow Baal; any thing is God, provided we may keep our Estates. O Lord!
p-acp n1 dt n1 vbz np1, p-acp n1 np1; d n1 vbz np1, vvd pns12 vmb vvi po12 n2. uh n1!
(15) part (DIV2)
641
Page 23
3306
what wilt thou doe with such a people as thi•? certainly it is a lamentation,
what wilt thou do with such a people as thi•? Certainly it is a lamentation,
q-crq vm2 pns21 vdi p-acp d dt n1 p-acp n1? av-j pn31 vbz dt n1,
(15) part (DIV2)
641
Page 23
3307
and ought to be a lamentation.
and ought to be a lamentation.
cc pi pc-acp vbi dt n1.
(15) part (DIV2)
641
Page 23
3308
Believe it Beloved, I can now count seven years, if not something more, wherein I have most clearly expected the dayes I now see:
Believe it beloved, I can now count seven Years, if not something more, wherein I have most clearly expected the days I now see:
vvb pn31 vvn, pns11 vmb av vvi crd n2, cs xx pi n1, c-crq pns11 vhb av-ds av-j vvn dt n2 pns11 av vvi:
(15) part (DIV2)
641
Page 23
3309
no way, but the severest wayes to be taken with such a false people as we have been.
no Way, but the Severest ways to be taken with such a false people as we have been.
dx n1, cc-acp dt js n2 pc-acp vbi vvn p-acp d dt j n1 c-acp pns12 vhb vbn.
(15) part (DIV2)
641
Page 23
3310
Judge in your own thoughts, whether we have been true to God or Man, to Saints or Sinners, to the Churches of God at home, or abroad:
Judge in your own thoughts, whither we have been true to God or Man, to Saints or Sinners, to the Churches of God At home, or abroad:
n1 p-acp po22 d n2, cs pns12 vhb vbn j p-acp np1 cc n1, p-acp n2 cc n2, p-acp dt n2 pp-f np1 p-acp n1-an, cc av:
(15) part (DIV2)
641
Page 23
3311
whether or no this be not matter of lamentation.
whither or not this be not matter of lamentation.
c-crq cc xx d vbi xx n1 pp-f n1.
(15) part (DIV2)
641
Page 23
3312
2. With respect to our Congregations. ('tis not against the Law yet to call them our Congregations) This I confesse, I can rather weep then speak to, I cannot speak, my heart is too big for my head here.
2. With respect to our Congregations. (it's not against the Law yet to call them our Congregations) This I confess, I can rather weep then speak to, I cannot speak, my heart is too big for my head Here.
crd p-acp n1 p-acp po12 n2. (pn31|vbz xx p-acp dt n1 av pc-acp vvi pno32 po12 n2) d pns11 vvb, pns11 vmb av-c vvi cs vvi p-acp, pns11 vmbx vvi, po11 n1 vbz av j c-acp po11 n1 av.
(15) part (DIV2)
642
Page 23
3313
Lord, is it the duty of people, of Saints, to stand, to be stedfast? how then should we mourn over those poor souls, that because their pillers are taken away, must needs for ought we know fall, unlesse thou dost support them? What, Lord, dost thou complain of a flock of sheep that are scattered? oh!
Lord, is it the duty of people, of Saints, to stand, to be steadfast? how then should we mourn over those poor Souls, that Because their pillars Are taken away, must needs for ought we know fallen, unless thou dost support them? What, Lord, dost thou complain of a flock of sheep that Are scattered? o!
n1, vbz pn31 dt n1 pp-f n1, pp-f n2, pc-acp vvi, pc-acp vbi j? uh-crq av vmd pns12 vvi p-acp d j n2, cst c-acp po32 n2 vbr vvn av, vmb av p-acp pi pns12 vvi vvi, cs pns21 vd2 vvi pno32? q-crq, n1, vd2 pns21 vvi pp-f dt n1 pp-f n1 cst vbr vvn? uh!
(15) part (DIV2)
642
Page 23
3314
ther'es no wonder in it, their Shepheard is gone.
ther'es no wonder in it, their Shepherd is gone.
pc-acp|vbz dx n1 p-acp pn31, po32 n1 vbz vvn.
(15) part (DIV2)
642
Page 23
3315
Doe you look on it as a strange thing, to see a poor Ship to be tossed here and there in the Sea,
Do you look on it as a strange thing, to see a poor Ship to be tossed Here and there in the Sea,
vdb pn22 vvi p-acp pn31 p-acp dt j n1, pc-acp vvi dt j n1 pc-acp vbi vvn av cc a-acp p-acp dt n1,
(15) part (DIV2)
642
Page 23
3316
when their Pilot is destroyed? why Mother, is it a strange thing for your Children to fall and knock their Armes, Legs, their brains out? why their Mother is taken from them oh poor people!
when their Pilot is destroyed? why Mother, is it a strange thing for your Children to fallen and knock their Arms, Legs, their brains out? why their Mother is taken from them o poor people!
c-crq po32 n1 vbz vvn? q-crq n1, vbz pn31 dt j n1 p-acp po22 n2 pc-acp vvi cc vvi po32 n2, n2, po32 n2 av? c-crq po32 n1 vbz vvn p-acp pno32 uh j n1!
(15) part (DIV2)
642
Page 23
3317
good God provide for this Congregation, I, and for this City, that (let defacing, abominable wretches say what they will) is certainly one of the best Cities God hath in the vvorld;
good God provide for this Congregation, I, and for this city, that (let defacing, abominable wretches say what they will) is Certainly one of the best Cities God hath in the world;
j np1 vvi p-acp d n1, pns11, cc p-acp d n1, cst (n1 vvg, j n2 vvi r-crq pns32 vmb) vbz av-j crd pp-f dt js n2 np1 vhz p-acp dt n1;
(15) part (DIV2)
642
Page 24
3318
& therefore they hate it so desperately because God loves it, and because they hate that God that loves i•.
& Therefore they hate it so desperately Because God loves it, and Because they hate that God that loves i•.
cc av pns32 vvb pn31 av av-j c-acp np1 vvz pn31, cc c-acp pns32 vvb cst np1 cst vvz n1.
(15) part (DIV2)
642
Page 24
3319
I blesse God, I can speak of my own people, they are not a mad pestiferous people, for the most of them.
I bless God, I can speak of my own people, they Are not a mad pestiferous people, for the most of them.
pns11 vvb np1, pns11 vmb vvi pp-f po11 d n1, pns32 vbr xx dt j j n1, p-acp dt ds pp-f pno32.
(15) part (DIV2)
642
Page 24
3320
How many thousand have their hearts at their mouths now at this time before God in England: alas,
How many thousand have their hearts At their mouths now At this time before God in England: alas,
c-crq d crd vhb po32 n2 p-acp po32 n2 av p-acp d n1 p-acp np1 p-acp np1: uh,
(15) part (DIV2)
642
Page 24
3321
alas, that we should ever ha•e o•r Seers carried away from us:
alas, that we should ever ha•e o•r Seers carried away from us:
uh, cst pns12 vmd av vbi j n2 vvd av p-acp pno12:
(15) part (DIV2)
642
Page 24
3322
but what think you, when poor people shall be exposed to greater temptations, to an U cer in the very Kidneys, to a Plague in the very Heart, or Head:
but what think you, when poor people shall be exposed to greater temptations, to an U cer in the very Kidneys, to a Plague in the very Heart, or Head:
cc-acp q-crq vvb pn22, c-crq j n1 vmb vbi vvn p-acp jc n2, p-acp dt crd n1 p-acp dt j n2, p-acp dt n1 p-acp dt j n1, cc n1:
(15) part (DIV2)
642
Page 24
3323
you now fear it, but when you feel it, what then? 2. By way of Exhortation:
you now Fear it, but when you feel it, what then? 2. By Way of Exhortation:
pn22 av vvb pn31, cc-acp c-crq pn22 vvb pn31, r-crq av? crd p-acp n1 pp-f n1:
(15) part (DIV2)
642
Page 24
3324
Beloved, I remember good Jacob, when he was come into Egypt, and ready to die, calls his children together,
beloved, I Remember good Jacob, when he was come into Egypt, and ready to die, calls his children together,
j-vvn, pns11 vvb j np1, c-crq pns31 vbds vvn p-acp np1, cc j pc-acp vvi, vvz po31 n2 av,
(15) part (DIV2)
643
Page 24
3325
and before he dies blesseth his children. I cannot say you are my children, but I can truly say in the strength of God, You are dearer to me then the children of my own bowels I remember what poor Esau said, Hast thou but one blessing, my Father? Bless me,
and before he die Blesses his children. I cannot say you Are my children, but I can truly say in the strength of God, You Are Dearer to me then the children of my own bowels I Remember what poor Esau said, Hast thou but one blessing, my Father? Bless me,
cc c-acp pns31 vvz vvz po31 n2. pns11 vmbx vvi pn22 vbr po11 n2, p-acp pns11 vmb av-j vvi p-acp dt n1 pp-f np1, pn22 vbr jc-jn pc-acp pno11 av dt n2 pp-f po11 d n2 pns11 vvb q-crq j np1 vvd, vh2 pns21 p-acp crd n1, po11 n1? vvb pno11,
(15) part (DIV2)
643
Page 24
3326
even me also, oh my Father. even me also, o my Father.
av pno11 av, uh po11 n1.
(15) part (DIV2)
643
Page 24
3327
Oh! beloved, I have a few blessings for you, I have a few words of Exhortation for you:
Oh! Beloved, I have a few blessings for you, I have a few words of Exhortation for you:
uh j-vvn, pns11 vhb dt d n2 p-acp pn22, pns11 vhb dt d n2 pp-f n1 p-acp pn22:
(15) part (DIV2)
643
Page 24
3328
and for God's sake take thcm as if they dropt from my lips when dying;
and for God's sake take thcm as if they dropped from my lips when dying;
cc p-acp npg1 n1 vvb n1 c-acp cs pns32 vvd p-acp po11 n2 c-crq j-vvg;
(15) part (DIV2)
643
Page 24
3329
'tis very probable we shall nev•r meet more while the day of Judgment, what ever others think, I am utte•ly against all irregular ways:
it's very probable we shall nev•r meet more while the day of Judgement, what ever Others think, I am utte•ly against all irregular ways:
pn31|vbz av j pns12 vmb av vvi av-dc cs dt n1 pp-f n1, r-crq av n2-jn vvb, pns11 vbm av-j p-acp d j n2:
(15) part (DIV2)
643
Page 24
3330
I have (I bless the Lord) never had a hand in an• change of Government in all my life:
I have (I bless the Lord) never had a hand in an• change of Government in all my life:
pns11 vhi (pns11 vvb dt n1) av-x vhd dt n1 p-acp n1 n1 pp-f n1 p-acp d po11 n1:
(15) part (DIV2)
643
Page 24
3331
I am for prayers, tears, quietness, submission, and meekness, and let God do his work, and that will be best done when he doth it.I am for Prayers, tears, quietness, submission, and meekness, and let God do his work, and that will be best done when he does it.
pns11 vbm p-acp n2, n2, n1, n1, cc n1, cc vvb np1 vdb po31 n1, cc cst vmb vbi av-j vdn c-crq pns31 vdz pn31.
(15) part (DIV2)
643
Page 24
3332
Therefore be exhorted to stand fast in the Lord: My own people, hear me now, though you should never hear me more;
Therefore be exhorted to stand fast in the Lord: My own people, hear me now, though you should never hear me more;
av vbi vvn pc-acp vvi av-j p-acp dt n1: po11 d n1, vvb pno11 av, cs pn22 vmd av-x vvi pno11 av-dc;
(15) part (DIV2)
643
Page 25
3333
be exhorted to stand fast in the Lord;
be exhorted to stand fast in the Lord;
vbb vvn pc-acp vvi av-j p-acp dt n1;
(15) part (DIV2)
643
Page 25
3334
you are not a Schismatical, Heretical people, I do not •now the least person among you enc•ining to Popery: •herefote be exhorted as ye have been a people that have waited upon the Ordinances of God, that have not persecuted your poor Ministe•:
you Are not a Schismatical, Heretical people, I do not •now the least person among you enc•ining to Popery: •herefote be exhorted as you have been a people that have waited upon the Ordinances of God, that have not persecuted your poor Ministe•:
pn22 vbr xx dt j, j n1, pns11 vdb xx vvi dt ds n1 p-acp pn22 vvg p-acp n1: av vbi vvn c-acp pn22 vhb vbn dt n1 cst vhb vvn p-acp dt n2 pp-f np1, cst vhb xx vvn po22 j np1:
(15) part (DIV2)
643
Page 25
3335
•hat have made it your design and business to live lovingly, quietly and as it become Christians, (I am confident a Minister may live as comfortably among you,
•hat have made it your Design and business to live lovingly, quietly and as it become Christians, (I am confident a Minister may live as comfortably among you,
av vhb vvn pn31 po22 n1 cc n1 pc-acp vvi av-vvg, av-jn cc p-acp pn31 vvb np1, (pns11 vbm j dt n1 vmb vvi c-acp av-j p-acp pn22,
(15) part (DIV2)
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as among any people in Engl•nd. ) S• be ye s•e•fast, unmoveable, alwayes abouncing in the Work of the Lord,
as among any people in Engl•nd.) S• be you s•e•fast, Unmovable, always abouncing in the Work of the Lord,
c-acp p-acp d n1 p-acp vvb.) np1 vbb pn22 j, j, av vvg p-acp dt n1 pp-f dt n1,
(15) part (DIV2)
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for as much as you know that your labor shal not be in vain in the Lord.
for as much as you know that your labour shall not be in vain in the Lord.
c-acp c-acp d c-acp pn22 vvb cst po22 n1 vmb xx vbi p-acp j p-acp dt n1.
(15) part (DIV2)
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Here I had prepa•ed, J confess, several arguments to have moved you to t•is stedfastness.
Here I had prepa•ed, J confess, several Arguments to have moved you to t•is steadfastness.
av pns11 vhd vvn, pns11 vvb, j n2 pc-acp vhi vvn pn22 p-acp n1 n1.
(15) part (DIV2)
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1. I could have told you, that with drawing of any one of you back, you wil meet with great temptations which wi l very much unfit you for Heaven.
1. I could have told you, that with drawing of any one of you back, you will meet with great temptations which Wi l very much unfit you for Heaven.
crd pns11 vmd vhi vvn pn22, cst p-acp vvg pp-f d crd pp-f pn22 av, pn22 vmb vvi p-acp j n2 r-crq zz sy av d j pn22 p-acp n1.
(15) part (DIV2)
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If any man or woman draw back, my soul (saith God) shall have no pleasure in him: If any man or woman draw back, my soul (Says God) shall have no pleasure in him:
cs d n1 cc n1 vvb av, po11 n1 (vvz np1) vmb vhi dx n1 p-acp pno31:
(15) part (DIV2)
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Page 25
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J could have urged you with examples from the Heathens; Alexander being in India bid them tell him the greatest rarity in their Country:
J could have urged you with Examples from the heathens; Alexander being in India bid them tell him the greatest rarity in their Country:
pns11 vmd vhi vvn pn22 p-acp n2 p-acp dt n2-jn; np1 vbg p-acp np1 vvb pno32 vvi pno31 dt js n1 p-acp po32 n1:
(15) part (DIV2)
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Sir, go tell them, say they, when you come to Greece, there are many here that cannot be forced by the prowess of Aleander, to change their minds: J know there are some here;
Sir, go tell them, say they, when you come to Greece, there Are many Here that cannot be forced by the prowess of Alexander, to change their minds: J know there Are Some Here;
n1, vvb vvb pno32, vvb pns32, c-crq pn22 vvb p-acp np1, a-acp vbr d av cst vmbx vbi vvn p-acp dt n1 pp-f np1, pc-acp vvi po32 n2: pns11 vvb pc-acp vbr d av;
(15) part (DIV2)
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that cannot be easily perswaded to change their Religion. Saith Lactantius, our very women torment their tormentors.
that cannot be Easily persuaded to change their Religion. Says Lactantius, our very women torment their tormentors.
d vmbx vbi av-j vvn pc-acp vvi po32 n1. vvz np1, po12 j n2 vvb po32 n2.
(15) part (DIV2)
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J would never desire a more able disputant, than a woman against a Monk.
J would never desire a more able disputant, than a woman against a Monk.
pns11 vmd av-x vvi dt av-dc j n1, cs dt n1 p-acp dt n1.
(15) part (DIV2)
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2. J could tel you of those enjoyments God hath put on you, our miseries have been great,
2. J could tell you of those enjoyments God hath put on you, our misery's have been great,
crd pns11 vmd vvi pn22 pp-f d n2 np1 vhz vvn p-acp pn22, po12 n2 vhb vbn j,
(15) part (DIV2)
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but our mercies have been greater: I could tel you of six troubls, and of seven;
but our Mercies have been greater: I could tell you of six Troubles, and of seven;
cc-acp po12 n2 vhb vbn jc: pns11 vmd vvi pn22 pp-f crd n2, cc pp-f crd;
(15) part (DIV2)
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of six wherein God hath stood by, and of seven wherein he hath not forsaken:
of six wherein God hath stood by, and of seven wherein he hath not forsaken:
pp-f crd c-crq np1 vhz vvn p-acp, cc pp-f crd c-crq pns31 vhz xx vvn:
(15) part (DIV2)
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& the truth is, he cannot forsake his people, he may forsake them as for comfort, he wil never forsake them as for support: let him lay on a burden, he will be sure to strengthen the back.
& the truth is, he cannot forsake his people, he may forsake them as for Comfort, he will never forsake them as for support: let him lay on a burden, he will be sure to strengthen the back.
cc dt n1 vbz, pns31 vmbx vvi po31 n1, pns31 vmb vvi pno32 a-acp p-acp n1, pns31 vmb av-x vvi pno32 a-acp p-acp vvi: vvb pno31 vvd p-acp dt n1, pns31 vmb vbi j pc-acp vvi dt n1.
(15) part (DIV2)
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3. I hope 'tis not dangerous if I tel you, you are ingaged to God:
3. I hope it's not dangerous if I tell you, you Are engaged to God:
crd pns11 vvb pn31|vbz xx j cs pns11 vvb pn22, pn22 vbr vvn p-acp np1:
(15) part (DIV2)
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there are vows upon you, Baptismal vows, to say no more, you have sworn to God, you have lifted up your hands:
there Are vows upon you, Baptismal vows, to say no more, you have sworn to God, you have lifted up your hands:
a-acp vbr n2 p-acp pn22, j n2, pc-acp vvi dx av-dc, pn22 vhb vvn p-acp np1, pn22 vhb vvn a-acp po22 n2:
(15) part (DIV2)
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you are those that have undertaken that you would be true to God to your lives end:
you Are those that have undertaken that you would be true to God to your lives end:
pn22 vbr d cst vhb vvn cst pn22 vmd vbi j p-acp np1 p-acp po22 n2 n1:
(15) part (DIV2)
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if these vows have been any way strengthened, Oh! remember Zedekiah 's case, Ez. 17.18, 19. Seeing he despised the oath by breaking the covenant (when lo he had given his hand) and hath done all these things, he shall not escape:
if these vows have been any Way strengthened, Oh! Remember Zedekiah is case, Ezra 17.18, 19. Seeing he despised the oath by breaking the Covenant (when lo he had given his hand) and hath done all these things, he shall not escape:
cs d n2 vhb vbn d n1 vvn, uh vvb np1 vbz n1, np1 crd, crd vvg pns31 vvd dt n1 p-acp vvg dt n1 (c-crq uh pns31 vhd vvn po31 n1) cc vhz vdn d d n2, pns31 vmb xx vvi:
(15) part (DIV2)
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therefore thus saith the Lord God, as I live, surely mine oath that he hath despised,
Therefore thus Says the Lord God, as I live, surely mine oath that he hath despised,
av av vvz dt n1 np1, c-acp pns11 vvb, av-j po11 n1 cst pns31 vhz vvn,
(15) part (DIV2)
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and my covenant that he hath broken, even it will I recompence upon his own head. and my Covenant that he hath broken, even it will I recompense upon his own head.
cc po11 n1 cst pns31 vhz vvn, av pn31 vmb pns11 vvi p-acp po31 d n1.
(15) part (DIV2)
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3355
Remember it, you may play fast and loose with man, you must not think ever to carry it away by playing fast and loose with God.
remember it, you may play fast and lose with man, you must not think ever to carry it away by playing fast and lose with God.
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(15) part (DIV2)
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4. If you should not stand, you loose all you have wrought:
4. If you should not stand, you lose all you have wrought:
crd cs pn22 vmd xx vvi, pn22 vvb d pn22 vhb vvn:
(15) part (DIV2)
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all your prayers, tears, professions practises, sufferings are all gone if you give out at last, &c.
all your Prayers, tears, professions practises, sufferings Are all gone if you give out At last, etc.
d po22 n2, n2, n2 n2, n2 vbr d vvn cs pn22 vvb av p-acp ord, av
(15) part (DIV2)
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3358
5. While you stand by God, God hath promised to stand with you: and the truth is,
5. While you stand by God, God hath promised to stand with you: and the truth is,
crd cs pn22 vvb p-acp np1, np1 vhz vvn pc-acp vvi p-acp pn22: cc dt n1 vbz,
(15) part (DIV2)
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if I have but one God, tis no great matter for all the tyles in worms. There be a 1000 devils,
if I have but one God, this no great matter for all the tiles in worms. There be a 1000 Devils,
cs pns11 vhb cc-acp crd np1, pn31|vbz dx j n1 p-acp d dt n2 p-acp n2. pc-acp vbi dt crd n2,
(15) part (DIV2)
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3360
but all those devils are in one chain, & the end of that chain is in the hand of one God: oh!
but all those Devils Are in one chain, & the end of that chain is in the hand of one God: o!
cc-acp d d n2 vbr p-acp crd n1, cc dt n1 pp-f d n1 vbz p-acp dt n1 pp-f crd np1: uh!
(15) part (DIV2)
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God will shew himself strong. 2 Corin. 1.6.9. For the eyes of the Lord run to and fro through the whole earth, to shew himself strong in the behalf of them whose heart is perfect towards him. Quest.
God will show himself strong. 2 Corin. 1.6.9. For the eyes of the Lord run to and from through the Whole earth, to show himself strong in the behalf of them whose heart is perfect towards him. Quest.
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(15) part (DIV2)
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But what shall I do to stand? But what shall I do to stand?
cc-acp q-crq vmb pns11 vdi pc-acp vvi?
(15) part (DIV2)
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Ans. 1. If ever you would stand, if ever you would be firm standing Christians indeed, take heed you be not light and proud Christians: a feather will never stand against a whirlwind, Errour and Prophanenesse are most apt to breed in proud hearts.Ans. 1. If ever you would stand, if ever you would be firm standing Christians indeed, take heed you be not Light and proud Christians: a feather will never stand against a whirlwind, Error and Profaneness Are most apt to breed in proud hearts.
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(15) part (DIV2)
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The Proud and Blasphemers are put together, (2 Tim. 3.2.) Be but humble Christians, that's the way to be standing steady Christians:
The Proud and Blasphemers Are put together, (2 Tim. 3.2.) Be but humble Christians, that's the Way to be standing steady Christians:
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(15) part (DIV2)
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if ever you would be steady in your stations, you must be low in your own eyes:
if ever you would be steady in your stations, you must be low in your own eyes:
cs av pn22 vmd vbi j p-acp po22 n2, pn22 vmb vbi j p-acp po22 d n2:
(15) part (DIV2)
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do not you go & judg.
do not you go & judge.
vdb xx pn22 vvi cc vvb.
(15) part (DIV2)
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And now, we shall have another kind of Religion come up, as we have had it a great while;
And now, we shall have Another kind of Religion come up, as we have had it a great while;
cc av, pns12 vmb vhi j-jn n1 pp-f n1 vvb a-acp, c-acp pns12 vhb vhn pn31 av j n1;
(15) part (DIV2)
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such a man cannot be an honest man, alas, he is a Presbyterian, he's an Independant, he's an Anabaptist, &c. Now, all our great business will be, such a man cannot be a good,
such a man cannot be an honest man, alas, he is a Presbyterian, he's an Independent, he's an Anabaptist, etc. Now, all our great business will be, such a man cannot be a good,
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(15) part (DIV2)
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an honest man, for he doth not conform;
an honest man, for he does not conform;
dt j n1, c-acp pns31 vdz xx vvi;
(15) part (DIV2)
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on the other side, he cannot be an honest man, for he doth conform: These are poor things:
on the other side, he cannot be an honest man, for he does conform: These Are poor things:
p-acp dt j-jn n1, pns31 vmbx vbi dt j n1, c-acp pns31 vdz vvi: d vbr j n2:
(15) part (DIV2)
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I bless God, I lay not the stress of my Salvation upon these:
I bless God, I lay not the stress of my Salvation upon these:
pns11 vvb np1, pns11 vvb xx dt n1 pp-f po11 n1 p-acp d:
(15) part (DIV2)
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tis true, I cannot in conscience conform, but I do not lay the stresse of salvation on it,
this true, I cannot in conscience conform, but I do not lay the stress of salvation on it,
pn31|vbz j, pns11 vmbx p-acp n1 vvi, cc-acp pns11 vdb xx vvi dt n1 pp-f n1 p-acp pn31,
(15) part (DIV2)
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as I did not lay the stress of my salvation on my being a Presbyterian; I confess I am so, and have been;
as I did not lay the stress of my salvation on my being a Presbyterian; I confess I am so, and have been;
c-acp pns11 vdd xx vvi dt n1 pp-f po11 n1 p-acp po11 vbg dt j; pns11 vvb pns11 vbm av, cc vhb vbn;
(15) part (DIV2)
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it hath been my unhappinesse to be alwayes on the sinking side, yet I lay not the stress of my salvation upon it.
it hath been my unhappiness to be always on the sinking side, yet I lay not the stress of my salvation upon it.
pn31 vhz vbn po11 n1 pc-acp vbi av p-acp dt j-vvg n1, av pns11 vvb xx dt n1 pp-f po11 n1 p-acp pn31.
(15) part (DIV2)
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'Tis my conscience, but it may be I have not so much light as another man,
It's my conscience, but it may be I have not so much Light as Another man,
pn31|vbz po11 n1, cc-acp pn31 vmb vbi pns11 vhb xx av av-d vvi c-acp j-jn n1,
(15) part (DIV2)
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and I profess in the presence of God, could I conform without sin to my own conscience, I would;
and I profess in the presence of God, could I conform without since to my own conscience, I would;
cc pns11 vvb p-acp dt n1 pp-f np1, vmd pns11 vvb p-acp n1 p-acp po11 d n1, pns11 vmd;
(15) part (DIV2)
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if I should do any thing against my conscience, I should sin, and break my peace,
if I should do any thing against my conscience, I should sin, and break my peace,
cs pns11 vmd vdi d n1 p-acp po11 n1, pns11 vmd vvi, cc vvb po11 n1,
(15) part (DIV2)
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and conscience, and all, and never see good day: do not then spend the strength of your zeal for your religion in censuring others.
and conscience, and all, and never see good day: do not then spend the strength of your zeal for your Religion in censuring Others.
cc n1, cc d, cc av-x vvb j n1: vdb xx av vvi dt n1 pp-f po22 n1 p-acp po22 n1 p-acp vvg n2-jn.
(15) part (DIV2)
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That man that is most busie in censuring others, is always least employed in examining himself.
That man that is most busy in censuring Others, is always least employed in examining himself.
cst n1 cst vbz av-ds j p-acp vvg n2-jn, vbz av av-ds vvn p-acp vvg px31.
(15) part (DIV2)
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3380
Remember good John Bradford, he would not censure Bonner nor Gardiner, but saith he, they called J. Bradford, the hypocritical J. Bradford, &c. I do not speak this,
remember good John Bradford, he would not censure Bonner nor Gardener, but Says he, they called J. Bradford, the hypocritical J. Bradford, etc. I do not speak this,
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(15) part (DIV2)
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3381
as though I can, or did in conscienc appro•e of those things for which I must suffer, that I cannot approve of them,
as though I can, or did in conscience appro•e of those things for which I must suffer, that I cannot approve of them,
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(15) part (DIV2)
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but to take off people from those things that are so far from the foundation.
but to take off people from those things that Are so Far from the Foundation.
cc-acp pc-acp vvi a-acp n1 p-acp d n2 cst vbr av av-j p-acp dt n1.
(15) part (DIV2)
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Look you but to the main things, and look but into your own hearts, examin them,
Look you but to the main things, and look but into your own hearts, examine them,
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(15) part (DIV2)
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& then you need not be much perswaded to look about to others.
& then you need not be much persuaded to look about to Others.
cc cs pn22 vvb xx vbi av-d vvn pc-acp vvi a-acp p-acp n2-jn.
(15) part (DIV2)
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2. You must take heed you be not loose Christians: will you remember one thing from me (the God of Heaven grant you never liv to see it verified) A loose Protestant, is one of the fittest persons in the world to make a strict Papist. Tell not me of his Protestantism, being a Drunkard, 'tis because his King,
2. You must take heed you be not lose Christians: will you Remember one thing from me (the God of Heaven grant you never liv to see it verified) A lose Protestant, is one of the Fittest Persons in the world to make a strict Papist. Tell not me of his Protestantism, being a Drunkard, it's Because his King,
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(15) part (DIV2)
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or Countrey are Protestants where they live.
or Country Are Protestants where they live.
cc n1 vbr n2 c-crq pns32 vvb.
(15) part (DIV2)
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3387
There's no Religion in a loose liver, if ungodliness be in the heart, 'tis no difficult thing for error to get into the head.
There's no Religion in a lose liver, if ungodliness be in the heart, it's no difficult thing for error to get into the head.
pc-acp|vbz dx n1 p-acp dt j n1, cs n1 vbb p-acp dt n1, pn31|vbz dx j n1 p-acp n1 pc-acp vvi p-acp dt n1.
(15) part (DIV2)
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A loose heart can best comply with loos principles, see, if they will not be of any Religion in the world, that's uppermost;
A lose heart can best comply with loos principles, see, if they will not be of any Religion in the world, that's uppermost;
dt j n1 vmb av-js vvi p-acp j n2, vvb, cs pns32 vmb xx vbi pp-f d n1 p-acp dt n1, d|vbz j;
(15) part (DIV2)
651
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3389
let the Turks prevail, they would soon be of his Religion. 3. Take heed of being worldly christians: oh!
let the Turks prevail, they would soon be of his Religion. 3. Take heed of being worldly Christians: o!
vvb dt n2 vvi, pns32 vmd av vbi pp-f po31 n1. crd vvb n1 pp-f vbg j njpg2: uh!
(15) part (DIV2)
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Page 28
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this is the David that hath slain his 10 thousands.
this is the David that hath slave his 10 thousands.
d vbz dt np1 cst vhz vvn po31 crd crd.
(15) part (DIV2)
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Page 28
3391
A worldly heart will be bought and sold upon every turn to serve the Devils turn.
A worldly heart will be bought and sold upon every turn to serve the Devils turn.
dt j n1 vmb vbi vvn cc vvn p-acp d n1 pc-acp vvi dt ng1 n1.
(15) part (DIV2)
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3392
Come to a worldly heart, and but promise him thirty pieces of silver he will betray his Saviour. The temptations of the world are great upon us at this time, you that are husbands and parents know it;
Come to a worldly heart, and but promise him thirty Pieces of silver he will betray his Saviour. The temptations of the world Are great upon us At this time, you that Are Husbands and Parents know it;
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(15) part (DIV2)
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the world is a great temptation, but if we be overcome by the world, and the world not overcome by us, we shall never be able to overcome any one temptation that is •ffered to us. Therefore that's an admirabl support.
the world is a great temptation, but if we be overcome by the world, and the world not overcome by us, we shall never be able to overcome any one temptation that is •ffered to us. Therefore that's an admirable support.
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(15) part (DIV2)
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In the world you shall have tribulation, but be of good cheer, I have overcome the world: In the world you shall have tribulation, but be of good cheer, I have overcome the world:
p-acp dt n1 pn22 vmb vhi n1, cc-acp vbb pp-f j n1, pns11 vhb vvn dt n1:
(15) part (DIV2)
652
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I have overcome the world for you, and likewise I have overcome the world in you. Oh Lord,
I have overcome the world for you, and likewise I have overcome the world in you. O Lord,
pns11 vhb vvn dt n1 p-acp pn22, cc av pns11 vhb vvn dt n1 p-acp pn22. uh n1,
(15) part (DIV2)
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if thou wilt but overcome the love and the fear of the world, if thou wilt but arm as against the smiles of world,
if thou wilt but overcome the love and the Fear of the world, if thou wilt but arm as against the smiles of world,
cs pns21 vm2 cc-acp vvi dt n1 cc dt n1 pp-f dt n1, cs pns21 vm2 cc-acp vvi a-acp p-acp dt n2 pp-f n1,
(15) part (DIV2)
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3397
then come what will, we shall stand stedfast. 4. Take heed you be not hypocritical christians: i. e.
then come what will, we shall stand steadfast. 4. Take heed you be not hypocritical Christians: i. e.
av vvb r-crq vmb, pns12 vmb vvi j. crd vvb n1 pn22 vbb xx j njpg2: uh. sy.
(15) part (DIV2)
652
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take heed you do not receive the truth, and onely receiv the truth, & not receiv the truth in the love of that truth, 2 Thes. 2.10. You have received the truth, but have you received the truth in the love of that truth which you have received;
take heed you do not receive the truth, and only receive the truth, & not receive the truth in the love of that truth, 2 Thebes 2.10. You have received the truth, but have you received the truth in the love of that truth which you have received;
vvb n1 pn22 vdb xx vvi dt n1, cc av-j vvi dt n1, cc xx vvi dt n1 p-acp dt n1 pp-f d n1, crd np1 crd. pn22 vhb vvn dt n1, cc-acp vhb pn22 vvn dt n1 p-acp dt n1 pp-f d n1 r-crq pn22 vhb vvn;
(15) part (DIV2)
653
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want of this, is that damnable occasion to Popery; And with all deceivablenesse of unrighteousnesse in them that perish,
want of this, is that damnable occasion to Popery; And with all deceivableness of unrighteousness in them that perish,
vvb pp-f d, vbz d j n1 p-acp n1; cc p-acp d n1 pp-f n1 p-acp pno32 cst vvb,
(15) part (DIV2)
653
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3400
becaus they received not the love of the truth, that they might be saved;
Because they received not the love of the truth, that they might be saved;
c-acp pns32 vvd xx dt n1 pp-f dt n1, cst pns32 vmd vbi vvn;
(15) part (DIV2)
653
Page 29
3401
& for this cause God shall send them strong delusions, that they should believe a lye, that they all might be damned, who believed not the truth. & for this cause God shall send them strong delusions, that they should believe a lie, that they all might be damned, who believed not the truth.
cc p-acp d n1 np1 vmb vvi pno32 j n2, cst pns32 vmd vvi dt n1, cst pns32 d vmd vbi vvn, r-crq vvd xx dt n1.
(15) part (DIV2)
653
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3402
'Tis just with God they should fall into errours. whose hearts did never love real truths. Better never receive the truth,
It's just with God they should fallen into errors. whose hearts did never love real truths. Better never receive the truth,
pn31|vbz j p-acp np1 pns32 vmd vvi p-acp n2. rg-crq n2 vdd av-x vvi j n2. j av-x vvb dt n1,
(15) part (DIV2)
653
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3403
then to receive it, & not in the love of it. Take heed of being venturous, and God tempting Christians:
then to receive it, & not in the love of it. Take heed of being venturous, and God tempting Christians:
cs pc-acp vvi pn31, cc xx p-acp dt n1 pp-f pn31. vvb n1 pp-f vbg j, cc np1 vvg np1:
(15) part (DIV2)
653
Page 29
3404
what's that? when do I tempt God? I tempt God when I doe run into a Pest-house,
what's that? when do I tempt God? I tempt God when I do run into a Pesthouse,
q-crq|vbz d? q-crq vdb pns11 vvi np1? pns11 vvb np1 c-crq pns11 vdb vvi p-acp dt n1,
(15) part (DIV2)
654
Page 30
3405
and say, God will preserve me from the plague.
and say, God will preserve me from the plague.
cc vvi, np1 vmb vvi pno11 p-acp dt n1.
(15) part (DIV2)
654
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3406
Take heed of running upon temptations to sin, whether it be in principles or in practice. I could tell you of two spiritual Pest-houses in England if I had time,
Take heed of running upon temptations to since, whither it be in principles or in practice. I could tell you of two spiritual Pest-houses in England if I had time,
vvb n1 pp-f vvg p-acp n2 p-acp n1, cs pn31 vbb p-acp n2 cc p-acp n1. pns11 vmd vvi pn22 pp-f crd j n2 p-acp np1 cs pns11 vhd n1,
(15) part (DIV2)
654
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3407
for principles one, and for practises another;
for principles one, and for practises Another;
c-acp n2 pi, cc p-acp n2 j-jn;
(15) part (DIV2)
654
Page 30
3408
I doe not say that I mean Play-houses on the one hand, or Mass-houses on the other hand.
I do not say that I mean Play-houses on the one hand, or Mass-houses on the other hand.
pns11 vdb xx vvi cst pns11 vvb n2 p-acp dt crd n1, cc n2 p-acp dt j-jn n1.
(15) part (DIV2)
654
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3409
Certainly Brethren, I read of Julian, that wicked bloody Apostate, that he sunk into that his Apostacy first, by going to hear Libanius preach, mistake me not, I am not against your bearing the Ministers of Christ, for a man may be a true Minister, though he be a bad man; all the world can never answer the the instance of Judas, who was a true Minister, though a bad man;
Certainly Brothers, I read of Julian, that wicked bloody Apostate, that he sunk into that his Apostasy First, by going to hear Libanius preach, mistake me not, I am not against your bearing the Ministers of christ, for a man may be a true Minister, though he be a bad man; all the world can never answer the the instance of Judas, who was a true Minister, though a bad man;
av-j n2, pns11 vvb pp-f np1, cst j j n1, cst pns31 vvd p-acp d po31 n1 ord, p-acp vvg pc-acp vvi np1 vvb, vvb pno11 xx, pns11 vbm xx p-acp po22 vvg dt n2 pp-f np1, p-acp dt n1 vmb vbi dt j n1, cs pns31 vbb dt j n1; d dt n1 vmb av-x vvi dt dt n1 pp-f np1, r-crq vbds dt j n1, cs dt j n1;
(15) part (DIV2)
654
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3410
while I plead for the truth of his Ministry, I doe not spread a skirt over the wickednesse of his life. The Scribes and Pharisees sit in Moses Chair, hear them.
while I plead for the truth of his Ministry, I do not spread a skirt over the wickedness of his life. The Scribes and Pharisees fit in Moses Chair, hear them.
cs pns11 vvb p-acp dt n1 pp-f po31 n1, pns11 vdb xx vvi dt n1 p-acp dt n1 pp-f po31 n1. dt n2 cc np2 vvb p-acp np1 n1, vvb pno32.
(15) part (DIV2)
654
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3411
But that which I mainly aim at, is this, do not you go, and run, and venture your selves upon temptations:
But that which I mainly aim At, is this, do not you go, and run, and venture your selves upon temptations:
p-acp cst r-crq pns11 av-j vvb p-acp, vbz d, vdb xx pn22 vvi, cc vvi, cc vvb po22 n2 p-acp n2:
(15) part (DIV2)
654
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3412
you have heard of superstitious or Idolatrous worship, you have a months mind to see this,
you have herd of superstitious or Idolatrous worship, you have a months mind to see this,
pn22 vhb vvn pp-f j cc j vvb, pn22 vhb dt ng1 n1 pc-acp vvi d,
(15) part (DIV2)
654
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3413
and what if so be when you are found in Satans way, Satan should lay his paw on you,
and what if so be when you Are found in Satan Way, Satan should lay his paw on you,
cc q-crq cs av vbi c-crq pn22 vbr vvn p-acp npg1 n1, np1 vmd vvi po31 n1 p-acp pn22,
(15) part (DIV2)
654
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3414
and claim to you, what doe you there in Satan's g•ound.
and claim to you, what do you there in Satan's g•ound.
cc vvi p-acp pn22, q-crq vdb pn22 a-acp p-acp npg1 n1.
(15) part (DIV2)
654
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3415
Would you be found when you come to die in a Play-house, or in such a place where the true God is Idolatrously worshipped? 'Tis a great truth,
Would you be found when you come to die in a Playhouse, or in such a place where the true God is Idolatrously worshipped? It's a great truth,
vmd pn22 vbi vvn c-crq pn22 vvb pc-acp vvi p-acp dt n1, cc p-acp d dt n1 c-crq dt j np1 vbz av-j vvn? pn31|vbz dt j n1,
(15) part (DIV2)
654
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3416
if you would not be found in the Devil's power, doe not be found in the Devil's pound.
if you would not be found in the Devil's power, do not be found in the Devil's pound.
cs pn22 vmd xx vbi vvn p-acp dt ng1 n1, vdb xx vbi vvn p-acp dt ng1 n1.
(15) part (DIV2)
654
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3417
Brethren, we must know, Satan is busie enough to tempt us, we need not go to tempt him:
Brothers, we must know, Satan is busy enough to tempt us, we need not go to tempt him:
n1, pns12 vmb vvi, np1 vbz j av-d pc-acp vvi pno12, pns12 vvb xx vvi pc-acp vvi pno31:
(15) part (DIV2)
654
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3418
Eve lost all that she had by hearing one Sermon, but 'twas from the Devil.Eve lost all that she had by hearing one Sermon, but 'twas from the devil.
n1 vvn d cst pns31 vhd p-acp vvg crd n1, cc-acp pn31|vbds p-acp dt n1.
(15) part (DIV2)
654
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3419
Therefore, if you would not have your Pockets pickt, do not trade amongst Cheaters: 1. Tim. 6.3.5. If any man teach otherwise, &c. (then that ye have received, and we preached) from such withdraw thy self;
Therefore, if you would not have your Pockets picked, do not trade among Cheaters: 1. Tim. 6.3.5. If any man teach otherwise, etc. (then that you have received, and we preached) from such withdraw thy self;
av, cs pn22 vmd xx vhi po22 n2 vvn, vdb xx vvi p-acp n2: crd np1 crd. cs d n1 vvi av, av (av cst pn22 vhb vvn, cc pns12 vvd) p-acp d vvb po21 n1;
(15) part (DIV2)
654
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3420
that's a good, honest, laudable separation, from such withdraw thy self.
that's a good, honest, laudable separation, from such withdraw thy self.
cst|vbz dt j, j, j n1, p-acp d vvb po21 n1.
(15) part (DIV2)
654
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3421
6. Where God doth not find a mouth to speak, doe not you find an ear to hear, nor an heart to believe.
6. Where God does not find a Mouth to speak, do not you find an ear to hear, nor an heart to believe.
crd c-crq np1 vdz xx vvi dt n1 pc-acp vvi, vdb xx pn22 vvi dt n1 pc-acp vvi, ccx dt n1 pc-acp vvi.
(15) part (DIV2)
655
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3422
[ pray mind it, this I am sure is of concernment ] This is one of the grand points in my Card or Compass, on which I hope I shall venture all.
[ pray mind it, this I am sure is of concernment ] This is one of the grand points in my Carded or Compass, on which I hope I shall venture all.
[ uh-v n1 pn31, d pns11 vbm j vbz pp-f n1 ] d vbz pi pp-f dt j n2 p-acp po11 n1 cc n1, p-acp r-crq pns11 vvb pns11 vmb vvi d.
(15) part (DIV2)
655
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3423
If any man come with a Doctrine not according to the word of God, let him carry it whither he will, what have I to doe with it? Either you come from God,
If any man come with a Doctrine not according to the word of God, let him carry it whither he will, what have I to do with it? Either you come from God,
cs d n1 vvn p-acp dt n1 xx vvg p-acp dt n1 pp-f np1, vvb pno31 vvi pn31 c-crq pns31 vmb, q-crq vhb pns11 pc-acp vdi p-acp pn31? av-d pn22 vvb p-acp np1,
(15) part (DIV2)
655
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3424
or no, If you do, shew me his word, and I'le believe it;
or no, If you do, show me his word, and I'll believe it;
cc uh-dx, cs pn22 vdb, vvb pno11 po31 n1, cc pns11|vmb vvi pn31;
(15) part (DIV2)
655
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3425
if not, open your pack where you please, &c. where God doth not find a mouth to speak, where you have not a precept, promise, threatning or example in the word of God, let them talk their hearts out, 'tis nothing to me, to my Religion, to my salvation.
if not, open your pack where you please, etc. where God does not find a Mouth to speak, where you have not a precept, promise, threatening or Exampl in the word of God, let them talk their hearts out, it's nothing to me, to my Religion, to my salvation.
cs xx, vvb po22 n1 c-crq pn22 vvb, av c-crq np1 vdz xx vvi dt n1 pc-acp vvi, c-crq pn22 vhb xx dt n1, n1, vvg cc n1 p-acp dt n1 pp-f np1, vvb pno32 vvi po32 n2 av, pn31|vbz pix p-acp pno11, p-acp po11 n1, p-acp po11 n1.
(15) part (DIV2)
655
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3426
Obiect. But what ground have you for this? Ans. Jesuit, I will tell you my ground:Object. But what ground have you for this? Ans. Jesuit, I will tell you my ground:
n1. cc-acp q-crq n1 vhb pn22 p-acp d? np1 np1, pns11 vmb vvi pn22 po11 n1:
(15) part (DIV2)
656
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3427
this is my great hold I have against Popery. Could they convince me of this, that I must believe with an implicite faith,
this is my great hold I have against Popery. Could they convince me of this, that I must believe with an implicit faith,
d vbz po11 j n1 pns11 vhb p-acp n1. vmd pns32 vvi pno11 pp-f d, cst pns11 vmb vvi p-acp dt j n1,
(15) part (DIV2)
657
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3428
because they say it, I think it would not be long before I turn'd Papist. Quest. But why must I not believe it with an implicite faith.Because they say it, I think it would not be long before I turned Papist. Quest. But why must I not believe it with an implicit faith.
c-acp pns32 vvb pn31, pns11 vvb pn31 vmd xx vbi j c-acp pns11 vvd njp. n1. cc-acp q-crq vmb pns11 xx vvi pn31 p-acp dt j n1.
(15) part (DIV2)
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3429
Ans. Look you into those three great Scriptures, Mat. 15.2. Why do thy disciples transgress the traditions of the Elders? The Jewes come and tell Christ he was not a true Son of the Church of the Jewes, he was disobedient to the Church of the Jewes;Ans. Look you into those three great Scriptures, Mathew 15.2. Why do thy Disciples transgress the traditions of the Elders? The Jews come and tell christ he was not a true Son of the Church of the Jews, he was disobedient to the Church of the Jews;
np1 vvb pn22 p-acp d crd j n2, np1 crd. q-crq vdb po21 n2 vvi dt n2 pp-f dt n2-jn? dt np2 vvi cc vvi np1 pns31 vbds xx dt j n1 pp-f dt n1 pp-f dt np2, pns31 vbds j p-acp dt n1 pp-f dt np2;
(15) part (DIV2)
659
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why? thou hast Disciples that walk not as they ought;
why? thou hast Disciples that walk not as they ought;
q-crq? pns21 vh2 n2 cst vvb xx c-acp pns32 vmd;
(15) part (DIV2)
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3431
what do they do? they commit an unpardonable sin, They transgress the Traditons of the Elders, they break one of the greatest Commandements.
what do they do? they commit an unpardonable since, They transgress the Traditons of the Elders, they break one of the greatest commandments.
q-crq vdb pns32 vdb? pns32 vvb dt j n1, pns32 vvb dt np2 pp-f dt n2-jn, pns32 vvb pi pp-f dt js n2.
(15) part (DIV2)
659
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3432
What's that tradition? They wash not their hands when they eat bread: This was the great sin, and they charge it on him, eat witb unwashen hands:
What's that tradition? They wash not their hands when they eat bred: This was the great since, and they charge it on him, eat witb unwashen hands:
q-crq|vbz d n1? pns32 vvb xx po32 n2 c-crq pns32 vvb n1: d vbds dt j n1, cc pns32 vvb pn31 p-acp pno31, vvb n1 vvi n2:
(15) part (DIV2)
659
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3433
why, why bring you in this tradition? what have you to say for it? what's that to the purpose? prove Jesus Christ that there is any thing in the Word of God that is against washing? But, prove you out of the Word of God where they are bound to wash before they eat? If you will give out your imposition, make out your institution;
why, why bring you in this tradition? what have you to say for it? what's that to the purpose? prove jesus christ that there is any thing in the Word of God that is against washing? But, prove you out of the Word of God where they Are bound to wash before they eat? If you will give out your imposition, make out your Institution;
c-crq, q-crq vvb pn22 p-acp d n1? q-crq vhb pn22 pc-acp vvi p-acp pn31? q-crq|vbz d p-acp dt n1? vvb np1 np1 cst pc-acp vbz d n1 p-acp dt n1 pp-f np1 cst vbz p-acp vvg? p-acp, vvb pn22 av pp-f dt n1 pp-f np1 c-crq pns32 vbr vvn pc-acp vvi c-acp pns32 vvb? cs pn22 vmb vvi av po22 n1, vvb av po22 n1;
(15) part (DIV2)
659
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3434
and let me tell you, you talk of tradition, but first you set up an Altar God never thought of;
and let me tell you, you talk of tradition, but First you Set up an Altar God never Thought of;
cc vvb pno11 vvi pn22, pn22 vvb pp-f n1, cc-acp ord pn22 vvd a-acp dt n1 np1 av-x vvd pp-f;
(15) part (DIV2)
659
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3435
and srcondly, you pull down Gods Altar:
and srcondly, you pull down God's Altar:
cc av-j, pn22 vvb a-acp npg1 n1:
(15) part (DIV2)
659
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3436
Why do you also transgress the Commandement of God by your tradition? For God commanded, saying, Honour thy Father and Mother; Why do you also transgress the Commandment of God by your tradition? For God commanded, saying, Honour thy Father and Mother;
q-crq vdb pn22 av vvi dt n1 pp-f np1 p-acp po22 n1? p-acp np1 vvd, vvg, vvb po21 n1 cc n1;
(15) part (DIV2)
659
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3437
and he that curseth Father or Mother, let him dye the death:
and he that Curseth Father or Mother, let him die the death:
cc pns31 cst vvz n1 cc n1, vvb pno31 vvi dt n1:
(15) part (DIV2)
659
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3438
But ye say, Whosoever shall say to his Father or Mother, It is a gift by whatsoever thou mightest be profited by me,
But you say, Whosoever shall say to his Father or Mother, It is a gift by whatsoever thou Mightest be profited by me,
cc-acp pn22 vvb, r-crq vmb vvi p-acp po31 n1 cc n1, pn31 vbz dt n1 p-acp r-crq pns21 vmd2 vbi vvn p-acp pno11,
(15) part (DIV2)
659
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3439
and honour not his Father and Mother, hee shall be free; thus have yee made the commandment of God of none effect by your Traditions:
and honour not his Father and Mother, he shall be free; thus have ye made the Commandment of God of none Effect by your Traditions:
cc vvb xx po31 n1 cc n1, pns31 vmb vbi j; av vhb pn22 vvn dt n1 pp-f np1 pp-f pi n1 p-acp po22 n2:
(15) part (DIV2)
659
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3440
Ye Hypocrites, you are told of it long ago;You Hypocrites, you Are told of it long ago;
pn22 n2, pn22 vbr vvn pp-f pn31 av-j av;
(15) part (DIV2)
659
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3441
well did Esaias prophesie of you, saying, This people draweth nigh unto me with their mouth, well did Isaiah prophesy of you, saying, This people draws High unto me with their Mouth,
av vdd np1 vvi pp-f pn22, vvg, d n1 vvz av-j p-acp pno11 p-acp po32 n1,
(15) part (DIV2)
659
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3442
and honoureth mee with their lips, but their heart is far from me. They draw near, wash their hands, wash their cups, and have filthy souls!and Honoureth me with their lips, but their heart is Far from me. They draw near, wash their hands, wash their cups, and have filthy Souls!
cc vvz pno11 p-acp po32 n2, cc-acp po32 n1 vbz av-j p-acp pno11. pns32 vvb av-j, vvb po32 n2, vvb po32 n2, cc vhb j n2!
(15) part (DIV2)
659
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3443
They honour me with their lips, &c. But though their principle, their heart is bad, their worship is good, is it not? No, In vain they do worship me, teaching for doctrines the commandments of men. They honour me with their lips, etc. But though their principle, their heart is bad, their worship is good, is it not? No, In vain they do worship me, teaching for doctrines the Commandments of men.
pns32 vvb pno11 p-acp po32 n2, av p-acp cs po32 n1, po32 n1 vbz j, po32 vvb vbz j, vbz pn31 xx? uh-dx, p-acp j pns32 vdb vvi pno11, vvg p-acp n2 dt n2 pp-f n2.
(15) part (DIV2)
659
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3444
So then, my Brethren, remember, all those that teach for doctrines the precepts of men, in vain do they worship God;
So then, my Brothers, Remember, all those that teach for doctrines the Precepts of men, in vain do they worship God;
av av, po11 n2, vvb, d d cst vvb p-acp n2 dt n2 pp-f n2, p-acp j vdb pns32 vvb np1;
(15) part (DIV2)
659
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3445
Here's an innocent command, not against the Word of God, but this command, You must wash before you eat;
Here's an innocent command, not against the Word of God, but this command, You must wash before you eat;
av|vbz dt j-jn n1, xx p-acp dt n1 pp-f np1, cc-acp d n1, pn22 vmb vvi p-acp pn22 vvb;
(15) part (DIV2)
659
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3446
if you do not wash, you do transgress the traditions of the Elders;
if you do not wash, you do transgress the traditions of the Elders;
cs pn22 vdb xx vvi, pn22 vdb vvi dt n2 pp-f dt n2-jn;
(15) part (DIV2)
659
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3447
but let you starve Father and Mother, if you give but to the Church, to a Nunnery, Friery, &c. 'tis all one;
but let you starve Father and Mother, if you give but to the Church, to a Nunnery, Friary, etc. it's all one;
cc-acp vvb pn22 vvb n1 cc n1, cs pn22 vvb cc-acp p-acp dt n1, p-acp dt n1, n1, av pn31|vbz d pi;
(15) part (DIV2)
659
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3448
so that all those that will for doctrines teach the traditions of men, will render the commandments of God of none effect;
so that all those that will for doctrines teach the traditions of men, will render the Commandments of God of none Effect;
av cst d d cst vmb p-acp n2 vvb dt n2 pp-f n2, vmb vvi dt n2 pp-f np1 pp-f pi n1;
(15) part (DIV2)
659
Page 33
3449
in vain do they worship me. in vain do they worship me.
p-acp j vdb pns32 vvb pno11.
(15) part (DIV2)
659
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3450
Look therefore, wherever God doth not find a tongue to speak, do not you find an ear to hear, nor an heart to believe.
Look Therefore, wherever God does not find a tongue to speak, do not you find an ear to hear, nor an heart to believe.
vvb av, c-crq np1 vdz xx vvi dt n1 pc-acp vvi, vdb xx pn22 vvi dt n1 pc-acp vvi, ccx dt n1 pc-acp vvi.
(15) part (DIV2)
659
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3451
Christians, if you expect Christs benediction, always call aloud for Christs Institution; so Col. 2.18, 19. one of the greatest steps you have against Popery, Let no man beguile you of your reward in a voluntary humility,
Christians, if you expect Christ benediction, always call aloud for Christ Institution; so Col. 2.18, 19. one of the greatest steps you have against Popery, Let no man beguile you of your reward in a voluntary humility,
np1, cs pn22 vvb npg1 n1, av vvb av p-acp npg1 n1; av np1 crd, crd crd pp-f dt js n2 pn22 vhb p-acp n1, vvb dx n1 vvi pn22 pp-f po22 n1 p-acp dt j-jn n1,
(15) part (DIV2)
659
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3452
and worshipping of Angels, intruding into those things which he hath not seen, vainly puft up by his fleshly mind, &c. Deut 12.32.and worshipping of Angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind, etc. Deuteronomy 12.32.
cc vvg pp-f n2, j-vvg p-acp d n2 r-crq pns31 vhz xx vvn, av-j vvn a-acp p-acp po31 j n1, av np1 crd.
(15) part (DIV2)
659
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3453
What thing soever I command you, observe to do it, thou shalt not add thereto, nor diminish from it. What thing soever I command you, observe to do it, thou shalt not add thereto, nor diminish from it.
q-crq n1 av pns11 vvb pn22, vvb pc-acp vdi pn31, pns21 vm2 xx vvi av, ccx vvi p-acp pn31.
(15) part (DIV2)
659
Page 33
3454
There are no Wens in the body of God's Precepts, therefore none of them to be cut off.
There Are no Wens in the body of God's Precepts, Therefore none of them to be Cut off.
pc-acp vbr dx n2 p-acp dt n1 pp-f npg1 n2, av pix pp-f pno32 pc-acp vbi vvn a-acp.
(15) part (DIV2)
659
Page 33
3455
You must not deal with God's Ordinances, as that Tyrant Procrustes did with men, if they were too long for his Bed, he would cut them shorter;
You must not deal with God's Ordinances, as that Tyrant Procrustes did with men, if they were too long for his Bed, he would Cut them shorter;
pn22 vmb xx vvi p-acp npg1 n2, c-acp cst n1 npg1 vdd p-acp n2, cs pns32 vbdr av av-j c-acp po31 n1, pns31 vmd vvi pno32 jc;
(15) part (DIV2)
659
Page 33
3456
if too short, he would pull their limbs out of joint to make them longer.
if too short, he would pull their limbs out of joint to make them longer.
cs av j, pns31 vmd vvi po32 n2 av pp-f n1 pc-acp vvi pno32 av-jc.
(15) part (DIV2)
659
Page 33
3457
Never think your selves in Conscience bound to lend an ear to that which God doth not find a mouth to speak.
Never think your selves in Conscience bound to lend an ear to that which God does not find a Mouth to speak.
av-x vvb po22 n2 p-acp n1 vvn pc-acp vvi dt n1 p-acp cst r-crq np1 vdz xx vvi dt n1 pc-acp vvi.
(15) part (DIV2)
659
Page 33
3458
7. Would you stand fast, beware of shaking doctrines; what are those? there are a great many of such doctrines that are shaking;
7. Would you stand fast, beware of shaking doctrines; what Are those? there Are a great many of such doctrines that Are shaking;
crd vmd pn22 vvi av-j, vvb pp-f j-vvg n2; q-crq vbr d? pc-acp vbr dt j d pp-f d n2 cst vbr vvg;
(15) part (DIV2)
660
Page 34
3459
giive me leave to instance in three or four.
giive me leave to instance in three or four.
vvb pno11 vvi p-acp n1 p-acp crd cc crd.
(15) part (DIV2)
660
Page 34
3460
1. As you love your souls, beware of all doctrines that tend to, and preach up licentiousnesse, loosnesse and prophanenesse.
1. As you love your Souls, beware of all doctrines that tend to, and preach up licentiousness, looseness and profaneness.
crd p-acp pn22 vvb po22 n2, vvb pp-f d n2 cst vvb p-acp, cc vvb a-acp n1, n1 cc n1.
(15) part (DIV2)
661
Page 34
3461
Should any tell you, you may lawfully violate & prophane the Sabbath, do not believe it;
Should any tell you, you may lawfully violate & profane the Sabbath, do not believe it;
vmd d vvi pn22, pn22 vmb av-j vvi cc vvi dt n1, vdb xx vvi pn31;
(15) part (DIV2)
661
Page 34
3462
the doctrine of the Gospel is a doctrine of godliness;
the Doctrine of the Gospel is a Doctrine of godliness;
dt n1 pp-f dt n1 vbz dt n1 pp-f n1;
(15) part (DIV2)
661
Page 34
3463
it teaches us to deny ungodliness and worldly lusts, and to live soberly, righteously and godly in this present world; it Teaches us to deny ungodliness and worldly Lustiest, and to live soberly, righteously and godly in this present world;
pn31 vvz pno12 pc-acp vvi n1 cc j n2, cc pc-acp vvi av-j, av-j cc j p-acp d j n1;
(15) part (DIV2)
661
Page 34
3464
therefore if you find any doctrine at any time that should have the least tendency to incourage you in any sin, know, 'tis a doctrine against the Gosp l.
Therefore if you find any Doctrine At any time that should have the least tendency to encourage you in any since, know, it's a Doctrine against the Gospel l.
av cs pn22 vvb d n1 p-acp d n1 cst vmd vhi dt ds n1 p-acp vvi pn22 p-acp d n1, vvb, pn31|vbz dt n1 p-acp dt np1 n1
(15) part (DIV2)
661
Page 34
3465
2. Where-ever you find any doctrine that shall tend to the lifting up of man's free-will, and debasing of Gods free-grace;
2. Wherever you find any Doctrine that shall tend to the lifting up of Man's freewill, and debasing of God's Free grace;
crd j pn22 vvb d n1 cst vmb vvi p-acp dt vvg a-acp pp-f ng1 n1, cc vvg pp-f npg1 n1;
(15) part (DIV2)
662
Page 34
3466
know, 'tis a wicked doctrine, and against the genius of the Gospel.
know, it's a wicked Doctrine, and against the genius of the Gospel.
vvb, pn31|vbz dt j n1, cc p-acp dt n1 pp-f dt n1.
(15) part (DIV2)
662
Page 34
3467
Perhaps the Papists will tell you, wo are alive; Paul tells you, we are dead. They say that we can do any thing;
Perhaps the Papists will tell you, woe Are alive; Paul tells you, we Are dead. They say that we can do any thing;
av dt njp2 vmb vvi pn22, n1 vbr j; np1 vvz pn22, pns12 vbr j. pns32 vvb cst pns12 vmb vdi d n1;
(15) part (DIV2)
662
Page 34
3468
many things that we talk to the World we cannot do; they say, that we can save our selves, and close with Christ if we wil;
many things that we talk to the World we cannot do; they say, that we can save our selves, and close with christ if we will;
d n2 cst pns12 vvb p-acp dt n1 pns12 vmbx vdi; pns32 vvb, cst pns12 vmb vvi po12 n2, cc av-j p-acp np1 cs pns12 vmb;
(15) part (DIV2)
662
Page 34
3469
whereas the Apostle tells you, 1 Cor. 1.14 The natural man receiveth not the things of the Spirit of God,
whereas the Apostle tells you, 1 Cor. 1.14 The natural man receives not the things of the Spirit of God,
cs dt n1 vvz pn22, crd np1 crd dt j n1 vvz xx dt n2 pp-f dt n1 pp-f np1,
(15) part (DIV2)
662
Page 34
3470
for they are foolishness unto him, neither can he know them, because they are spiritually discerned. for they Are foolishness unto him, neither can he know them, Because they Are spiritually discerned.
c-acp pns32 vbr n1 p-acp pno31, dx vmb pns31 vvi pno32, c-acp pns32 vbr av-j vvn.
(15) part (DIV2)
662
Page 34
3471
It may be they wil tell you, a natural man may love God with his heart, really as so, & savingly;
It may be they will tell you, a natural man may love God with his heart, really as so, & savingly;
pn31 vmb vbi pns32 vmb vvi pn22, dt j n1 vmb vvb np1 p-acp po31 n1, av-j c-acp av, cc av-vvg;
(15) part (DIV2)
662
Page 34
3472
whereas the Apostle tell you, Rom 8 7. The carnal mind is enmity against God, for it is not subject unto the Law of God, neither indeed can he.
whereas the Apostle tell you, Rom 8 7. The carnal mind is enmity against God, for it is not Subject unto the Law of God, neither indeed can he.
cs dt n1 vvb pn22, np1 crd crd dt j n1 vbz n1 p-acp np1, c-acp pn31 vbz xx j-jn p-acp dt n1 pp-f np1, av-dx av vmb pns31.
(15) part (DIV2)
662
Page 34
3473
Remember it, in all those Doctrines wherein we do agree with those whom we call Pelagians, and their brood the Arminians, so far we agree with the Jesuits, and the worst of Papists.
remember it, in all those Doctrines wherein we do agree with those whom we call Pelagians, and their brood the Arminians, so Far we agree with the Jesuits, and the worst of Papists.
vvb pn31, p-acp d d n2 c-crq pns12 vdb vvi p-acp d r-crq pns12 vvb n2, cc po32 n1 dt njp2, av av-j pns12 vvb p-acp dt np2, cc dt js pp-f njp2.
(15) part (DIV2)
662
Page 35
3474
3. As you would avoid Hell, avoid all those Doctrines that would lift up self-righteousness, and debase the righteousness of Christ:
3. As you would avoid Hell, avoid all those Doctrines that would lift up self-righteousness, and debase the righteousness of christ:
crd p-acp pn22 vmd vvi n1, vvb d d n2 cst vmd vvi a-acp n1, cc vvb dt n1 pp-f np1:
(15) part (DIV2)
663
Page 35
3475
I tear I shall never be in that capacity that I would, to stand you in stead in this particular.
I tear I shall never be in that capacity that I would, to stand you in stead in this particular.
pns11 vvb pns11 vmb av-x vbi p-acp d n1 cst pns11 vmd, pc-acp vvi pn22 p-acp n1 p-acp d j.
(15) part (DIV2)
663
Page 35
3476
I confess I am against forty things in Popery, but my whole soul is here engaged:
I confess I am against forty things in Popery, but my Whole soul is Here engaged:
pns11 vvb pns11 vbm p-acp crd n2 p-acp n1, p-acp po11 j-jn n1 vbz av vvn:
(15) part (DIV2)
663
Page 35
3477
if that doctrine be a truth, I never expect salvation by God;
if that Doctrine be a truth, I never expect salvation by God;
cs d n1 vbb dt n1, pns11 av-x vvi n1 p-acp np1;
(15) part (DIV2)
663
Page 35
3478
either I •ust be saved by Christ alone, or else I must not be saved by Christ at all;
either I •ust be saved by christ alone, or Else I must not be saved by christ At all;
d pns11 vmb vbi vvn p-acp np1 av-j, cc av pns11 vmb xx vbi vvn p-acp np1 p-acp d;
(15) part (DIV2)
663
Page 35
3479
though Christ will never save me without sanctification, yet Christ never intended my sanctification should merit his salvation:
though christ will never save me without sanctification, yet christ never intended my sanctification should merit his salvation:
cs np1 vmb av-x vvi pno11 p-acp n1, av np1 av-x vvd po11 n1 vmd vvi po31 n1:
(15) part (DIV2)
663
Page 35
3480
Be as holy as you can, as if there were no Gospel to save;
Be as holy as you can, as if there were no Gospel to save;
vbb a-acp j c-acp pn22 vmb, c-acp cs pc-acp vbdr dx n1 pc-acp vvi;
(15) part (DIV2)
663
Page 35
3481
yet when you are as holy as you can, you must believe in Christ, as if there were no Law at a•l to condemn you.
yet when you Are as holy as you can, you must believe in christ, as if there were no Law At a•l to condemn you.
av c-crq pn22 vbr a-acp j c-acp pn22 vmb, pn22 vmb vvi p-acp np1, c-acp cs pc-acp vbdr dx n1 p-acp j pc-acp vvi pn22.
(15) part (DIV2)
663
Page 35
3482
Come and tell me of the merit of Saints, &c. I wil believe that truth,
Come and tell me of the merit of Saints, etc. I will believe that truth,
np1 cc vvb pno11 pp-f dt n1 pp-f n2, av pns11 vmb vvi d n1,
(15) part (DIV2)
663
Page 35
3483
when I believe the Whore of Babylon to be Christs Spouse. See Phil. 3.9 2 Cor. 5.21. 8. Would you stand? you must be praying Christians:
when I believe the Whore of Babylon to be Christ Spouse. See Philip 3.9 2 Cor. 5.21. 8. Would you stand? you must be praying Christians:
c-crq pns11 vvb dt n1 pp-f np1 pc-acp vbi npg1 n1. vvb np1 crd crd np1 crd. crd vmd pn22 vvi? pn22 vmb vbi vvg np1:
(15) part (DIV2)
663
Page 35
3484
I confess when most of my strings are broken, there is yet one holds; there is a spirit of prayer (remember Atheist ) among the Saints of God; I can pray yet;
I confess when most of my strings Are broken, there is yet one holds; there is a Spirit of prayer (Remember Atheist) among the Saints of God; I can pray yet;
pns11 vvb c-crq ds pp-f po11 n2 vbr vvn, pc-acp vbz av crd n2; pc-acp vbz dt n1 pp-f n1 (vvi n1) p-acp dt n2 pp-f np1; pns11 vmb vvi av;
(15) part (DIV2)
664
Page 35
3485
& J had rather stand against the Canons of the wicked, than against the prayers of the righteous.
& J had rather stand against the Canonas of the wicked, than against the Prayers of the righteous.
cc pns11 vhd av-c vvb p-acp dt n2 pp-f dt j, cs p-acp dt n2 pp-f dt j.
(15) part (DIV2)
664
Page 35
3486
Oh! pray that you enter not into temptation; or, if we enter into temptation, Lord, let not the temptation enter into us;
Oh! pray that you enter not into temptation; or, if we enter into temptation, Lord, let not the temptation enter into us;
uh vvb cst pn22 vvb xx p-acp n1; cc, cs pns12 vvb p-acp n1, n1, vvb xx dt n1 vvb p-acp pno12;
(15) part (DIV2)
664
Page 35
3487
Pray, if possible, let this Cup passe from me; but if not, let it not poyson me, but let me be bettered by it,
Pray, if possible, let this Cup pass from me; but if not, let it not poison me, but let me be bettered by it,
vvb, cs j, vvb d n1 vvi p-acp pno11; p-acp cs xx, vvb pn31 xx vvi pno11, cc-acp vvb pno11 vbi vvn p-acp pn31,
(15) part (DIV2)
664
Page 35
3488
and in due time deliver me from it. J believe it would be a great temptation to you,
and in due time deliver me from it. J believe it would be a great temptation to you,
cc p-acp j-jn n1 vvb pno11 p-acp pn31. pns11 vvb pn31 vmd vbi dt j n1 p-acp pn22,
(15) part (DIV2)
664
Page 35
3489
if it should be said to you, you shall trade with no man any more, &c. you have enjoyed these and these comforts, bid them adieu for ever, you shal have no more to do with them, this would be a temptation.
if it should be said to you, you shall trade with no man any more, etc. you have enjoyed these and these comforts, bid them adieu for ever, you shall have no more to do with them, this would be a temptation.
cs pn31 vmd vbi vvn p-acp pn22, pn22 vmb vvi p-acp dx n1 av-d av-dc, av pn22 vhb vvn d cc d n2, vvb pno32 n1 p-acp av, pn22 vmb vhi dx dc pc-acp vdi p-acp pno32, d vmd vbi dt n1.
(15) part (DIV2)
664
Page 36
3490
Temptations and trials are great, and certainly where they are so, prayer should be strong. There's no relief to be expected on earth;
Temptations and trials Are great, and Certainly where they Are so, prayer should be strong. There's no relief to be expected on earth;
n2 cc n2 vbr j, cc av-j c-crq pns32 vbr av, n1 vmd vbi j. pc-acp|vbz dx n1 pc-acp vbi vvn p-acp n1;
(15) part (DIV2)
664
Page 36
3491
all our relief is to be expected from God, and that's to be obtained by prayer.
all our relief is to be expected from God, and that's to be obtained by prayer.
d po12 n1 vbz pc-acp vbi vvn p-acp np1, cc d|vbz pc-acp vbi vvn p-acp n1.
(15) part (DIV2)
664
Page 36
3492
Pray, that God would be pleased above all things in the world to make you sincere; would you be stedfast in your profession, you must be sincere in your practice:
prey, that God would be pleased above all things in the world to make you sincere; would you be steadfast in your profession, you must be sincere in your practice:
n1, cst np1 vmd vbi vvn p-acp d n2 p-acp dt n1 pc-acp vvi pn22 j; vmd pn22 vbi j p-acp po22 n1, pn22 vmb vbi j p-acp po22 n1:
(15) part (DIV2)
664
Page 36
3493
To him that hath, shall be given, that's a comfort, to him that hath but truth of grace, to him shall be given growth of grace.To him that hath, shall be given, that's a Comfort, to him that hath but truth of grace, to him shall be given growth of grace.
p-acp pno31 cst vhz, vmb vbi vvn, d|vbz dt n1, p-acp pno31 cst vhz cc-acp n1 pp-f n1, p-acp pno31 vmb vbi vvn n1 pp-f n1.
(15) part (DIV2)
664
Page 36
3494
9. Would you be steady Christians, then make it your great work to attend the Ordinances that God hath prescribed to make you steady Christians:
9. Would you be steady Christians, then make it your great work to attend the Ordinances that God hath prescribed to make you steady Christians:
crd vmd pn22 vbi j np1, cs vvb pn31 po22 j n1 pc-acp vvi dt n2 cst np1 vhz vvn pc-acp vvi pn22 j np1:
(15) part (DIV2)
665
Page 36
3495
You were told of this many years ago concerning attending the Ordinances of God. Quest. Pray what are those?
You were told of this many Years ago Concerning attending the Ordinances of God. Quest. Pray what Are those?
pn22 vbdr vvn pp-f d d n2 av vvg vvg dt n2 pp-f np1. n1. vvb r-crq vbr d?
(15) part (DIV2)
665
Page 36
3496
Ans. 1. There are secret Ordinances. It may be thou canst not be so much in the Pulpit as thou wouldst:Ans. 1. There Are secret Ordinances. It may be thou Canst not be so much in the Pulpit as thou Wouldst:
np1 crd pc-acp vbr j-jn n2. pn31 vmb vbi pns21 vm2 xx vbi av av-d p-acp dt n1 c-acp pns21 vmd2:
(15) part (DIV2)
667
Page 36
3497
Oh! be more in thy Closet; it may be thou shalt not have so many opportunities to hear so many Lectures, be more consciencious in thy meditations in secret;
Oh! be more in thy Closet; it may be thou shalt not have so many opportunities to hear so many Lectures, be more conscientious in thy meditations in secret;
uh vbb av-dc p-acp po21 n1; pn31 vmb vbi pns21 vm2 xx vhi av d n2 pc-acp vvi av d n2, vbb av-dc j p-acp po21 n2 p-acp j-jn;
(15) part (DIV2)
667
Page 36
3498
it may be thou shalt not have that freedom with God in publick, be more earnest with God in private.
it may be thou shalt not have that freedom with God in public, be more earnest with God in private.
pn31 vmb vbi pns21 vm2 xx vhi d n1 p-acp np1 p-acp j, vbb av-dc j p-acp np1 p-acp j.
(15) part (DIV2)
667
Page 36
3499
2. Mind your Families more than ever; you have your Children & Servants call aloud upon you.
2. Mind your Families more than ever; you have your Children & Servants call aloud upon you.
crd n1 po22 ng1 av-dc cs av; pn22 vhb po22 n2 cc n2 vvb av p-acp pn22.
(15) part (DIV2)
668
Page 36
3500
How many grave faces do I see at this time, that can tell me, Sir, I remember some 20. or 30. years ago, you could not pass the streets,
How many grave faces do I see At this time, that can tell me, Sir, I Remember Some 20. or 30. Years ago, you could not pass the streets,
c-crq d j n2 vdb pns11 vvi p-acp d n1, cst vmb vvi pno11, n1, pns11 vvb d crd cc crd n2 av, pn22 vmd xx vvi dt n2,
(15) part (DIV2)
668
Page 36
3501
but here was one Family repeating the Word of God, another singing the praises of God, another praying to God, another conferring concerning the things of God;
but Here was one Family repeating the Word of God, Another singing the praises of God, Another praying to God, Another conferring Concerning the things of God;
cc-acp av vbds crd n1 vvg dt n1 pp-f np1, j-jn vvg dt n2 pp-f np1, j-jn vvg p-acp np1, j-jn vvg vvg dt n2 pp-f np1;
(15) part (DIV2)
668
Page 37
3502
at that time we had not so many foolish absurd excursions into streets & fields as now.
At that time we had not so many foolish absurd excursions into streets & fields as now.
p-acp d n1 pns12 vhd xx av d j j n2 p-acp n2 cc n2 c-acp av.
(15) part (DIV2)
668
Page 37
3503
O! for the Lords sake begin to take them up now: Let the Amorite, Perezite and Jebusite do what they will; but oh!
OH! for the lords sake begin to take them up now: Let the Amorite, Perezite and Jebusite do what they will; but o!
uh p-acp dt n2 n1 vvb pc-acp vvi pno32 a-acp av: vvb dt n1, np1 cc np1 vdb r-crq pns32 vmb; cc-acp uh!
(15) part (DIV2)
668
Page 37
3504
for you and your children, and your servants, do you serve the Lord; up again with those godly Exercises;
for you and your children, and your Servants, do you serve the Lord; up again with those godly Exercises;
p-acp pn22 cc po22 n2, cc po22 n2, vdb pn22 vvi dt n1; a-acp av p-acp d j n2;
(15) part (DIV2)
668
Page 37
3505
when we cannot hear a Sermon, then read a Sermon;
when we cannot hear a Sermon, then read a Sermon;
c-crq pns12 vmbx vvb dt n1, cs vvb dt n1;
(15) part (DIV2)
668
Page 37
3506
if we cannot hear a Sermon well preach'd, our godly Parents would ingage us to read Sermons wel penn'd; if nothing new, let the word be repeated & meditated;
if we cannot hear a Sermon well preached, our godly Parents would engage us to read Sermons well penned; if nothing new, let the word be repeated & meditated;
cs pns12 vmbx vvi dt n1 av vvd, po12 j ng2 vmd vvi pno12 p-acp vvb n2 av vvn; cs pix j, vvb dt n1 vbb vvn cc vvn;
(15) part (DIV2)
668
Page 37
3507
call to mind what you have heard; oh! reduce your selvs to your Christian frame:
call to mind what you have herd; o! reduce your selves to your Christian frame:
vvb p-acp n1 r-crq pn22 vhb vvn; uh! vvb po22 n2 p-acp po22 njp n1:
(15) part (DIV2)
668
Page 37
3508
Let the debauched Athiests know, they have somthing among you that is to be fear'd, that's your prayers;
Let the debauched Atheists know, they have something among you that is to be feared, that's your Prayers;
vvb dt j-vvn n2 vvb, pns32 vhb pi p-acp pn22 cst vbz pc-acp vbi vvn, d|vbz po22 n1;
(15) part (DIV2)
668
Page 37
3509
let them know, that though you have not those opportunitiet you have had, yet you will improve those you have.
let them know, that though you have not those opportunitiet you have had, yet you will improve those you have.
vvb pno32 vvi, cst cs pn22 vhb xx d n1 pn22 vhb vhn, av pn22 vmb vvi d pn22 vhb.
(15) part (DIV2)
668
Page 37
3510
And you Masters of this Parish, for God's;
And you Masters of this Parish, for God's;
cc pn22 n2 pp-f d n1, p-acp npg1;
(15) part (DIV2)
668
Page 37
3511
sake keep in your servants on this day more than ever you are to be accountable for their souls;
sake keep in your Servants on this day more than ever you Are to be accountable for their Souls;
n1 vvb p-acp po22 n2 p-acp d n1 av-dc cs av pn22 vbr pc-acp vbi j p-acp po32 n2;
(15) part (DIV2)
668
Page 37
3512
and they will give you a thousand thanks when they come to age, especially at the day of Judgement:
and they will give you a thousand thanks when they come to age, especially At the day of Judgement:
cc pns32 vmb vvi pn22 dt crd n2 c-crq pns32 vvb p-acp n1, av-j p-acp dt n1 pp-f n1:
(15) part (DIV2)
668
Page 37
3513
Ohl then, blessed be God I had such a Master, blessed be God I had such a Mistress, blessed be God I had such Parents.
Ohl then, blessed be God I had such a Master, blessed be God I had such a Mistress, blessed be God I had such Parents.
np1 av, j-vvn vbb np1 pns11 vhd d dt n1, j-vvn vbb np1 pns11 vhd d dt n1, j-vvn vbb np1 pns11 vhd d n2.
(15) part (DIV2)
668
Page 37
3514
Quest. But then for publick Ordinances, what would you have us do?Quest. But then for public Ordinances, what would you have us do?
n1. p-acp av p-acp j n2, r-crq vmd pn22 vhi pno12 vdb?
(15) part (DIV2)
669
Page 37
3515
Ans. 1. Wherever Christ doth find a tongue to speak, I am bound to find an ear to hear, & an heart to believe. I would not be mistaken;Ans. 1. Wherever christ does find a tongue to speak, I am bound to find an ear to hear, & an heart to believe. I would not be mistaken;
np1 crd c-crq np1 vdz vvi dt n1 pc-acp vvi, pns11 vbm vvn pc-acp vvi dt n1 pc-acp vvi, cc dt n1 pc-acp vvi. pns11 vmd xx vbi vvn;
(15) part (DIV2)
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I bless the Lord I am not turn'd out of my Ministry for being a schismatick; I know Schism is a sin, nor know I any of my Brethren that are so;
I bless the Lord I am not turned out of my Ministry for being a schismatic; I know Schism is a since, nor know I any of my Brothers that Are so;
pns11 vvb dt n1 pns11 vbm xx vvn av pp-f po11 n1 p-acp vbg dt j-jn; pns11 vvb n1 vbz dt n1, ccx vvb pns11 d pp-f po11 n2 cst vbr av;
(15) part (DIV2)
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do not mistake us therfore do
do not mistake us Therefore do
vdb xx vvi pno12 av vdb
(15) part (DIV2)
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<1+^PAGES^MISSING> SERMON XIII. HEB. 12. Ver. 1.
<1+^PAGES^MISSING> SERMON XIII. HEBREW. 12. Ver. 1.
<1+^PAGES^MISSING> n1 np1. n1. crd np1 crd
(16) sermon (DIV1)
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Wherefore seeing we are compassed about with so great a Cloud of Witnesses, let us lay aside every weight,
Wherefore seeing we Are compassed about with so great a Cloud of Witnesses, let us lay aside every weight,
q-crq vvg pns12 vbr vvn a-acp p-acp av j dt n1 pp-f n2, vvb pno12 vvi av d n1,
(16) sermon (DIV1)
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and the sin which doth so easily beset us, and let run with patience the Race that is set before us.
and the since which does so Easily beset us, and let run with patience the Raze that is Set before us.
cc dt n1 r-crq vdz av av-j vvn pno12, cc vvb vvi p-acp n1 dt n1 cst vbz vvn p-acp pno12.
(16) sermon (DIV1)
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IN the former Chapter you have a Spiritual Chronicle, or a Catalogue of the Lord's Worthies,
IN the former Chapter you have a Spiritual Chronicle, or a Catalogue of the Lord's Worthies,
p-acp dt j n1 pn22 vhb dt j n1, cc dt n1 pp-f dt ng1 n2-j,
(16) sermon (DIV1)
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and all the eminent effects of their Faith;
and all the eminent effects of their Faith;
cc d dt j n2 pp-f po32 n1;
(16) sermon (DIV1)
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and now the Apostle comes to make use of this History that he had produced through so many successions of Ages, of all the holy men of God that excelled in Faith:
and now the Apostle comes to make use of this History that he had produced through so many successions of Ages, of all the holy men of God that excelled in Faith:
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(16) sermon (DIV1)
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Wherefore seeing we are compassed about with so great a Cloud of Witnesses, &c. The Text is wholly Hortatory. In it observe:Wherefore seeing we Are compassed about with so great a Cloud of Witnesses, etc. The Text is wholly Hortatory. In it observe:
c-crq vvg pns12 vbr vvn a-acp p-acp av j dt n1 pp-f n2, av dt n1 vbz av-jn n1. p-acp pn31 vvi:
(16) sermon (DIV1)
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1. The premisses or principle the Apostle worketh upon, seeing we are compassed, &c. 2. The practical Inferences which are deduced from thence, and they are two.
1. The premises or principle the Apostle works upon, seeing we Are compassed, etc. 2. The practical Inferences which Are deduced from thence, and they Are two.
crd dt n2 cc n1 dt n1 vvz p-acp, vvg pns12 vbr vvn, av crd dt j n2 r-crq vbr vvn p-acp av, cc pns32 vbr crd.
(16) sermon (DIV1)
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1. One concerning the privative part of our duty, Let us lay aside every weight, &c. There is something external and without,
1. One Concerning the privative part of our duty, Let us lay aside every weight, etc. There is something external and without,
crd crd vvg dt j n1 pp-f po12 n1, vvb pno12 vvi av d n1, av pc-acp vbz pi j cc a-acp,
(16) sermon (DIV1)
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like to clog us in our way to Heaven — evory weight; and something within that wil hinder and trouble us within;
like to clog us in our Way to Heaven — evory weight; and something within that will hinder and trouble us within;
av-j pc-acp vvi pno12 p-acp po12 n1 p-acp n1 — j n1; cc pi p-acp d vmb vvi cc vvi pno12 p-acp;
(16) sermon (DIV1)
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therefore he saith, and the sin which doth so easily beset us.
Therefore he Says, and the since which does so Easily beset us.
av pns31 vvz, cc dt n1 r-crq vdz av av-j vvn pno12.
(16) sermon (DIV1)
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2. Here is the positive part, Let us run with patience the Race that is set before us.
2. Here is the positive part, Let us run with patience the Raze that is Set before us.
crd av vbz dt j n1, vvb pno12 vvi p-acp n1 dt n1 cst vbz vvn p-acp pno12.
(16) sermon (DIV1)
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There's motion [ Run ] the manner [ with patience ] the stage or way [ the Race that is set before us. ]
There's motion [ Run ] the manner [ with patience ] the stage or Way [ the Raze that is Set before us. ]
pc-acp|vbz n1 [ vvi ] dt n1 [ p-acp np1-n ] dt n1 cc n1 [ dt n1 cst vbz vvn p-acp pno12. ]
(16) sermon (DIV1)
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My purpose is to give you some brief thoughts upon this useful and practical inference of the Apostle, from the Histories of the faithful before recorded.
My purpose is to give you Some brief thoughts upon this useful and practical Inference of the Apostle, from the Histories of the faithful before recorded.
po11 n1 vbz pc-acp vvi pn22 d j n2 p-acp d j cc j n1 pp-f dt n1, p-acp dt n2 pp-f dt j c-acp vvn.
(16) sermon (DIV1)
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Therefore I will sum up the whole Text in this point.
Therefore I will sum up the Whole Text in this point.
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(16) sermon (DIV1)
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Doct. The people of God that h•ve such a multitude of examples of holy men and women set before them, should prepare themselves to run the spiritual race with more patience and chearfulness.
Doct. The people of God that h•ve such a multitude of Examples of holy men and women Set before them, should prepare themselves to run the spiritual raze with more patience and cheerfulness.
np1 dt n1 pp-f np1 cst vhb d dt n1 pp-f n2 pp-f j n2 cc n2 vvn p-acp pno32, vmd vvi px32 pc-acp vvi dt j n1 p-acp dc n1 cc n1.
(16) sermon (DIV1)
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There are two things in this Doctrine;
There Are two things in this Doctrine;
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(16) sermon (DIV1)
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the Encouragement and the Duty. I shall open both with respect to the circumstances of the Text.
the Encouragement and the Duty. I shall open both with respect to the Circumstances of the Text.
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(16) sermon (DIV1)
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First, the Encouragement, A multitude of examples, or as in the Text, Seeing we are compassed about with so great a cloud of witnesses:
First, the Encouragement, A multitude of Examples, or as in the Text, Seeing we Are compassed about with so great a cloud of Witnesses:
ord, dt n1, dt n1 pp-f n2, cc c-acp p-acp dt n1, vvg pns12 vbr vvn a-acp p-acp av j dt n1 pp-f n2:
(16) sermon (DIV1)
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Mark, here are witnesses, a great cloud of witnesses, and these compassing us round about.
Mark, Here Are Witnesses, a great cloud of Witnesses, and these compassing us round about.
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(16) sermon (DIV1)
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First, here are witnesses; by that term we are to understand those worthy Saints mentioned and reckoned up in the former Chapter, Abel, Enoch, Noah, Abraham, Moses, &c. all the Saints of God that have had experience of the goodness of his providence to them,
First, Here Are Witnesses; by that term we Are to understand those worthy Saints mentioned and reckoned up in the former Chapter, Abel, Enoch, Noah, Abraham, Moses, etc. all the Saints of God that have had experience of the Goodness of his providence to them,
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(16) sermon (DIV1)
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and the fulfilling of his promises;
and the fulfilling of his promises;
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(16) sermon (DIV1)
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they are all called Witnesses; Why? because they depose a Testimony for God and speak to future generations to be constant,
they Are all called Witnesses; Why? Because they depose a Testimony for God and speak to future generations to be constant,
pns32 vbr d vvn n2; c-crq? c-acp pns32 vvb dt n1 p-acp np1 cc vvi p-acp j-jn n2 pc-acp vbi j,
(16) sermon (DIV1)
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as they did, that they might receive the like reward. This witness was partly in their faith, and partly in the fruit of their faith.
as they did, that they might receive the like reward. This witness was partly in their faith, and partly in the fruit of their faith.
c-acp pns32 vdd, cst pns32 vmd vvi dt j n1. d vvb vbds av p-acp po32 n1, cc av p-acp dt n1 pp-f po32 n1.
(16) sermon (DIV1)
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1. They witnessed by their Faith ( John 3.33.) He that hath received his testimony, hath set to his seal that God is true.
1. They witnessed by their Faith (John 3.33.) He that hath received his testimony, hath Set to his seal that God is true.
crd pns32 vvd p-acp po32 n1 (np1 crd.) pns31 cst vhz vvn po31 n1, vhz vvn p-acp po31 n1 cst np1 vbz j.
(16) sermon (DIV1)
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A man that hath soundly digested the promises, that expresses his faith by chearfulness and patience under all difficulties, troubles, delays,
A man that hath soundly digested the promises, that Expresses his faith by cheerfulness and patience under all difficulties, Troubles, delays,
dt n1 cst vhz av-j vvn dt n2, cst vvz po31 n1 p-acp n1 cc n1 p-acp d n2, n2, n2,
(16) sermon (DIV1)
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and those sundry trials that he meets with, he gives it under hand and seal, proclaims it to the world that he hath to do with the true God. And
and those sundry trials that he meets with, he gives it under hand and seal, proclaims it to the world that he hath to do with the true God. And
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(16) sermon (DIV1)
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2. They witnessed in the fruits of their faith, as they give us an instance of Gods fidelity towards them that faithfully adhere to,
2. They witnessed in the fruits of their faith, as they give us an instance of God's Fidis towards them that faithfully adhere to,
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(16) sermon (DIV1)
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and firmly believe in his promises;
and firmly believe in his promises;
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(16) sermon (DIV1)
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so it is said (Heb. 6.12.) Be not sloathful, but followers of them who through faith and patience inherit the promise:
so it is said (Hebrew 6.12.) Be not slothful, but followers of them who through faith and patience inherit the promise:
av pn31 vbz vvd (np1 crd.) vbb xx j, cc-acp n2 pp-f pno32 r-crq p-acp n1 cc n1 vvi dt n1:
(16) sermon (DIV1)
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Let faith but set patience a work, do but hold out a little while with God,
Let faith but Set patience a work, do but hold out a little while with God,
vvb n1 p-acp j-vvn n1 dt n1, vdb p-acp vvi av dt j n1 p-acp np1,
(16) sermon (DIV1)
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and you may learn by the example of all those holy men we shall inherit the promises;
and you may Learn by the Exampl of all those holy men we shall inherit the promises;
cc pn22 vmb vvi p-acp dt n1 pp-f d d j n2 pns12 vmb vvi dt n2;
(16) sermon (DIV1)
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they shall be made good to a tittle, and not one thing fail of all that the Lord hath spoken;
they shall be made good to a tittle, and not one thing fail of all that the Lord hath spoken;
pns32 vmb vbi vvn j p-acp dt n1, cc xx crd n1 vvi pp-f d cst dt n1 vhz vvn;
(16) sermon (DIV1)
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as these holy men were exercised and tossed to and fro, but it succeeded well with them at the last.
as these holy men were exercised and tossed to and from, but it succeeded well with them At the last.
c-acp d j n2 vbdr vvn cc vvn p-acp cc av, cc-acp pn31 vvd av p-acp pno32 p-acp dt ord.
(16) sermon (DIV1)
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Oh! then let us hearken to the deposition of these worthy witnesses that are recorded in the Scripture,
Oh! then let us harken to the deposition of these worthy Witnesses that Are recorded in the Scripture,
uh av vvb pno12 vvi p-acp dt n1 pp-f d j n2 cst vbr vvn p-acp dt n1,
(16) sermon (DIV1)
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and with such an invincible resolution as theirs was, let us hold on our course towards true happiness:
and with such an invincible resolution as theirs was, let us hold on our course towards true happiness:
cc p-acp d dt j n1 p-acp png32 vbds, vvb pno12 vvi p-acp po12 n1 p-acp j n1:
(16) sermon (DIV1)
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If we do not, they that are now propounded as witnesses to us, will at the day of judgement be produced as witnesses against us.
If we do not, they that Are now propounded as Witnesses to us, will At the day of judgement be produced as Witnesses against us.
cs pns12 vdb xx, pns32 cst vbr av vvn p-acp n2 p-acp pno12, vmb p-acp dt n1 pp-f n1 vbb vvn p-acp n2 p-acp pno12.
(16) sermon (DIV1)
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And pray also let us remember that we are to continue and keep a foot that Testimony to succeeding generations;
And pray also let us Remember that we Are to continue and keep a foot that Testimony to succeeding generations;
cc vvb av vvb pno12 vvi cst pns12 vbr pc-acp vvi cc vvi dt n1 cst n1 p-acp j-vvg n2;
(16) sermon (DIV1)
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for not only the Prophets and holy men of God, were Gods witnesses, but all Gods peopl also are his witnesses; ( Is. 43, 10.) by their faith, patience, diligence, constancy,
for not only the prophets and holy men of God, were God's Witnesses, but all God's people also Are his Witnesses; (Is. 43, 10.) by their faith, patience, diligence, constancy,
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(16) sermon (DIV1)
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and a chearfulness under afflictions, they are to give it under hand and seal to the world, that God is a true and faithful God.
and a cheerfulness under afflictions, they Are to give it under hand and seal to the world, that God is a true and faithful God.
cc dt n1 p-acp n2, pns32 vbr pc-acp vvi pn31 p-acp n1 cc vvi p-acp dt n1, cst np1 vbz dt j cc j np1.
(16) sermon (DIV1)
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But now, if we either by our sinfull walking, or by our drooping discouragements, discredit Christ and his profession,
But now, if we either by our sinful walking, or by our drooping discouragements, discredit christ and his profession,
p-acp av, cs pns12 d p-acp po12 j n-vvg, cc p-acp po12 j-vvg n2, n1 np1 cc po31 n1,
(16) sermon (DIV1)
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then we are witnesses against him; we deny that Religion which we would seem to profess;
then we Are Witnesses against him; we deny that Religion which we would seem to profess;
cs pns12 vbr n2 p-acp pno31; pns12 vvb d n1 r-crq pns12 vmd vvi pc-acp vvi;
(16) sermon (DIV1)
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and cry up ( Tit. 1.16.) They profess they know God, but in works they deny him:
and cry up (Tit. 1.16.) They profess they know God, but in works they deny him:
cc vvb a-acp (np1 crd.) pns32 vvb pns32 vvb np1, cc-acp p-acp n2 pns32 vvb pno31:
(16) sermon (DIV1)
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& the more dangerous, because deeds are more deliberate then words, and so a greater evidence of what we think in our hearts.
& the more dangerous, Because Deeds Are more deliberate then words, and so a greater evidence of what we think in our hearts.
cc dt av-dc j, c-acp n2 vbr av-dc j cs n2, cc av dt jc n1 pp-f r-crq pns12 vvb p-acp po12 n2.
(16) sermon (DIV1)
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If we •y drooping discouragements, and sinful walking discredit Religion, we deny it, and do in effect put the lie upon Christ.
If we •y drooping discouragements, and sinful walking discredit Religion, we deny it, and do in Effect put the lie upon christ.
cs pns12 vvb j-vvg n2, cc j j-vvg n1 n1, pns12 vvb pn31, cc vdb p-acp vvi vvi dt n1 p-acp np1.
(16) sermon (DIV1)
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Therefore let us remember they were witnesses, and so must we. 2ly.
Therefore let us Remember they were Witnesses, and so must we. 2ly.
av vvb pno12 vvi pns32 vbdr n2, cc av vmb pns12. av-j.
(16) sermon (DIV1)
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By a figurative speech they are called a cloud, [ having a cloud of witnesses ] why so? I migh trouble you with many conceits Interpreters have had of this word cloud; say some,
By a figurative speech they Are called a cloud, [ having a cloud of Witnesses ] why so? I migh trouble you with many conceits Interpreters have had of this word cloud; say Some,
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(16) sermon (DIV1)
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because of the raisedness of their spirits, because clouds fly aloft:
Because of the raisedness of their spirits, Because Clouds fly aloft:
c-acp pp-f dt n1 pp-f po32 n2, c-acp n2 vvb av:
(16) sermon (DIV1)
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Clouds for the fruitfulness of their doctrine, as clouds send down fruitfull showers upon the earth;Clouds for the fruitfulness of their Doctrine, as Clouds send down fruitful showers upon the earth;
n2 p-acp dt n1 pp-f po32 n1, c-acp n2 vvb a-acp j n2 p-acp dt n1;
(16) sermon (DIV1)
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and clouds, because they cool and cover us from the heat; so some would gloss for our comfort:
and Clouds, Because they cool and cover us from the heat; so Some would gloss for our Comfort:
cc n2, c-acp pns32 vvb cc vvi pno12 p-acp dt n1; av d vmd n1 p-acp po12 n1:
(16) sermon (DIV1)
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others with more Judgement say, a cloud with allusion to the pillar of cloud which conducted the Israelites to Canaan; yet neither doth this come up fully to the scope of the Apostle;
Others with more Judgement say, a cloud with allusion to the pillar of cloud which conducted the Israelites to Canaan; yet neither does this come up Fully to the scope of the Apostle;
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(16) sermon (DIV1)
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for the Apostle speaks not of a cloud that goes before us, but of a cloud that oompasses us round about, and therfore a cloudy; the reason why 'tis called so, is the number & multitude of those witnesses,
for the Apostle speaks not of a cloud that Goes before us, but of a cloud that oompasses us round about, and Therefore a cloudy; the reason why it's called so, is the number & multitude of those Witnesses,
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(16) sermon (DIV1)
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as a cloud is made up of a multitude of vapors gathered together, & condensed into one body;
as a cloud is made up of a multitude of vapours gathered together, & condensed into one body;
c-acp dt n1 vbz vvn a-acp pp-f dt n1 pp-f n2 vvn av, cc vvn p-acp crd n1;
(16) sermon (DIV1)
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and so the expression is often used ( Ezek. 38.9.) thou shalt be like a cloud to cover the land, & e.
and so the expression is often used (Ezekiel 38.9.) thou shalt be like a cloud to cover the land, & e.
cc av dt n1 vbz av vvn (np1 crd.) pns21 vm2 vbi av-j dt n1 pc-acp vvi dt n1, cc fw-la.
(16) sermon (DIV1)
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noting the increase of the people when God would restore them, the multitude of converts:
noting the increase of the people when God would restore them, the multitude of converts:
vvg dt n1 pp-f dt n1 c-crq np1 vmd vvi pno32, dt n1 pp-f vvz:
(16) sermon (DIV1)
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and so in profane Authors, Livie hath such an expression, an army of men is called a cloud:
and so in profane Authors, Livy hath such an expression, an army of men is called a cloud:
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(16) sermon (DIV1)
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but this is enough to shew the intent of this expression, that there are a multitude, a very great number:
but this is enough to show the intent of this expression, that there Are a multitude, a very great number:
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(16) sermon (DIV1)
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though the godly comparatively, and with respect to the wicked are a few, yet considered in themselves they are a great number;
though the godly comparatively, and with respect to the wicked Are a few, yet considered in themselves they Are a great number;
cs dt j av-j, cc p-acp n1 p-acp dt j vbr dt d, av vvn p-acp px32 pns32 vbr dt j n1;
(16) sermon (DIV1)
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for if the Martyrs, and those glorious instances of heroick faith, and that under the Old Testament,
for if the Martyrs, and those glorious instances of heroic faith, and that under the Old Testament,
c-acp cs dt n2, cc d j n2 pp-f j n1, cc cst p-acp dt j n1,
(16) sermon (DIV1)
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when God's interest was more confin'd to one people, if there were such a Church then, of so great a number;
when God's Interest was more confined to one people, if there were such a Church then, of so great a number;
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(16) sermon (DIV1)
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what will the whole Church of the old and new Testamen• be when we shall meet together in Heaven? We are often discouraged with the paucity o• Professors,
what will the Whole Church of the old and new Testamen• be when we shall meet together in Heaven? We Are often discouraged with the paucity o• Professors,
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& are apt to think our selves to be left alone, 1 King. 19.10. But let us remember there is a Cloud of Witnesses; we are not solitary now,
& Are apt to think our selves to be left alone, 1 King. 19.10. But let us Remember there is a Cloud of Witnesses; we Are not solitary now,
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& certainly we shall not want company when we Come to Heaven, To the innumerable company of, &c. Again, it meets with an ordinary and strong temptation which Satan suggests to the hearts of the godly, that they are singular, & matchless in their afflictions, that none of the people of God have ever undergone such difficulties as they are expos'd unto;
& Certainly we shall not want company when we Come to Heaven, To the innumerable company of, etc. Again, it meets with an ordinary and strong temptation which Satan suggests to the hearts of the godly, that they Are singular, & matchless in their afflictions, that none of the people of God have ever undergone such difficulties as they Are exposed unto;
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& this makes them question their Father's affections, & put themselves out of the number of his children. I.
& this makes them question their Father's affections, & put themselves out of the number of his children. I.
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but all these things are accomplished in the Saints of God before you;
but all these things Are accomplished in the Saints of God before you;
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here is a Cloud of Witnesses that have been exercised & tried to purpose, (1 Pet. 5.9.) They are troubled with a busie Devil, a naughty World, a corrupt heart, all have had their trial from God's correcting hand;
Here is a Cloud of Witnesses that have been exercised & tried to purpose, (1 Pet. 5.9.) They Are troubled with a busy devil, a naughty World, a corrupt heart, all have had their trial from God's correcting hand;
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The same afflictions are accomplished in your Brethren that are in the world. The same afflictions Are accomplished in your Brothers that Are in the world.
dt d n2 vbr vvn p-acp po22 n2 cst vbr p-acp dt n1.
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So that we have many fellows; our lot is no harder then the Saints of God that have gone before us,
So that we have many Fellows; our lot is no harder then the Saints of God that have gone before us,
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for there is a Cloud of Witnesses. 3dly, Observe The Apostle calls it a Cloud; compasses us round about;
for there is a Cloud of Witnesses. 3dly, Observe The Apostle calls it a Cloud; compasses us round about;
c-acp pc-acp vbz dt n1 pp-f n2. av, vvb dt n1 vvz pn31 dt n1; vvz pno12 av-j p-acp;
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i. e. We have instances for every trial, Temptation, duty that we are put upon:i. e. We have instances for every trial, Temptation, duty that we Are put upon:
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Here we have examples of those that have fulfilled the Comands of Christ on this side with an undaunted courage;Here we have Examples of those that have fulfilled the Commands of christ on this side with an undaunted courage;
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& the examples of those that have born 〈 ◊ 〉 Cross of Christ with an invincible patience:
& the Examples of those that have born 〈 ◊ 〉 Cross of christ with an invincible patience:
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Here we have examples of those that have conquered right-hand Temptations, that have despised the delights of the World;
Here we have Examples of those that have conquered right-hand Temptations, that have despised the delights of the World;
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& there of those that have conquered left hand Temptations, that have not been broken & affrighted with the terrors of the World;
& there of those that have conquered left hand Temptations, that have not been broken & affrighted with the terrors of the World;
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all the Saints of God have trodden that way; the same paths wherein we are to walk after them;
all the Saints of God have trodden that Way; the same paths wherein we Are to walk After them;
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we cannot look this way or that way; but we have instances of Faith, confidence in God, & patience;
we cannot look this Way or that Way; but we have instances of Faith, confidence in God, & patience;
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We are compassed about &c. In short, here lyes the encouragement that Christians should propound to themselves:We Are compassed about etc. In short, Here lies the encouragement that Christians should propound to themselves:
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1. That there are examples; Christians of later times have more to answer for their Infidelity, than those of former ages;
1. That there Are Examples; Christians of later times have more to answer for their Infidelity, than those of former ages;
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they that first believed the promises, believed without such a cloud of witnesses, or multitude of examples;
they that First believed the promises, believed without such a cloud of Witnesses, or multitude of Examples;
pns32 cst ord vvd dt n2, vvn p-acp d dt n1 pp-f n2, cc n1 pp-f n2;
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many have gone before us that have btoken the Ice, & that found good success from their own experience;
many have gone before us that have btoken the Ice, & that found good success from their own experience;
d vhb vvn p-acp pno12 cst vhb vvi dt n1, cc cst vvd j n1 p-acp po32 d n1;
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they have commended God to us as a true and faithful God, & wil not you go on? When Jonathan & his Armor-bearer climbed up the Rocks of the Philistins, then the people were encouraged to go up after;
they have commended God to us as a true and faithful God, & will not you go on? When Johnathan & his Armor-bearer climbed up the Rocks of the philistines, then the people were encouraged to go up After;
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So here are some that are gone before you, and it hath succeeded well with them.
So Here Are Some that Are gone before you, and it hath succeeded well with them.
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2. These examples are many; not one or two that might be supposed to be singulary assisted,
2. These Examples Are many; not one or two that might be supposed to be singulary assisted,
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& to have eminent Prerogatives above the rest of their Brethren, but many in every age, a whole cloud of them.
& to have eminent Prerogatives above the rest of their Brothers, but many in every age, a Whole cloud of them.
cc pc-acp vhi j n2 p-acp dt n1 pp-f po32 n2, cc-acp d p-acp d n1, dt j-jn n1 pp-f pno32.
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3. There are examples of many rare and excellent mdn, the best that ever lived under Heaven.
3. There Are Examples of many rare and excellent mdn, the best that ever lived under Heaven.
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Take (my Brethren) the Prophets for an example, &c. Jam. 5.10. 4. They are propounded to us, not for their words onely, and for their profession,Take (my Brothers) the prophets for an Exampl, etc. Jam. 5.10. 4. They Are propounded to us, not for their words only, and for their profession,
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but for their deeds, for their bitter sufferings;
but for their Deeds, for their bitter sufferings;
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and they abundantly manifest to us, that there is nothing impossible in our duty, or any thing so difficult but may be overcome through Christ's strength enabling us:
and they abundantly manifest to us, that there is nothing impossible in our duty, or any thing so difficult but may be overcome through Christ's strength enabling us:
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They all had the same nature we have;
They all had the same nature we have;
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they were of the like passions with us, flesh and blood as we are, of the same relations and concernments;
they were of the like passion with us, Flesh and blood as we Are, of the same relations and concernments;
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and then on the other side, we have the same Cause with them, the same recompence of reward to encourage us, the same God and Saviour to recompence us;
and then on the other side, we have the same Cause with them, the same recompense of reward to encourage us, the same God and Saviour to recompense us;
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he suffered for us as well as for them; therefore we should follow in their steps,
he suffered for us as well as for them; Therefore we should follow in their steps,
pns31 vvd p-acp pno12 p-acp av c-acp p-acp pno32; av pns12 vmd vvi p-acp po32 n2,
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and hold fast our confidence to the end;
and hold fast our confidence to the end;
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for they have shewed us, that poverty, reproaches, death it self, and all those things that would look harsh,
for they have showed us, that poverty, Reproaches, death it self, and all those things that would look harsh,
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and with a gastly aspect upon the eyes of the World, are no such evils but that a Believer may rejoice in them, and triumph over them.
and with a ghastly aspect upon the eyes of the World, Are no such evils but that a Believer may rejoice in them, and triumph over them.
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I say, they have shew'd the blandishments of the World have not such a charm, but they may be renounced without any loss of considerable joy and contentment;
I say, they have showed the blandishments of the World have not such a charm, but they may be renounced without any loss of considerable joy and contentment;
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and that the duties of Christianity are not so hard, but that a little waiting upon God will bring in Grace enough to perform them:
and that the duties of Christianity Are not so hard, but that a little waiting upon God will bring in Grace enough to perform them:
cc cst dt n2 pp-f np1 vbr xx av av-j, cc-acp cst dt j vvg p-acp np1 vmb vvi p-acp n1 av-d pc-acp vvi pno32:
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Therefore saith the Apostle, Seeing we have a Cloud of Witnesses, let us lay aside, &c. And so I come to the encouragement, to the
Therefore Says the Apostle, Seeing we have a Cloud of Witnesses, let us lay aside, etc. And so I come to the encouragement, to the
av vvz dt n1, vvg pns12 vhb dt n1 pp-f n2, vvb pno12 vvi av, av cc av pns11 vvb p-acp dt n1, p-acp dt
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Second thing, and thar is the duty here pressed. 1. Here is the privative. 2. The positive part of our duty:Second thing, and thar is the duty Here pressed. 1. Here is the privative. 2. The positive part of our duty:
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Here is mortification and vivification; Mortification, Let us lay aside, &c. Vivification, Let us run with patience, &c. In both the branches he alludes to terms proper to Races: In a Race you know men strip themselves of their Cloaths,
Here is mortification and vivification; Mortification, Let us lay aside, etc. Vivification, Let us run with patience, etc. In both the branches he alludes to terms proper to Races: In a Raze you know men strip themselves of their Clothes,
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and hateyer is burdensome and heavy, that they may be the more light of foot;
and hateyer is burdensome and heavy, that they may be the more Light of foot;
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and so the Apostle bids us lay aside every weight; and they did withall diet themselves, that they might have no clog from within, 1 Cor. 9.25. Every man that striveth for the mastery, is temperate in all things, &c. They took care that they did not clog & ind spose themselves for the race they were to run;
and so the Apostle bids us lay aside every weight; and they did withal diet themselves, that they might have no clog from within, 1 Cor. 9.25. Every man that striveth for the mastery, is temperate in all things, etc. They took care that they did not clog & ind suppose themselves for the raze they were to run;
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but they verily run onely for a corruptible Crown; we for a Crown that is incorruptible and glorious;
but they verily run only for a corruptible Crown; we for a Crown that is incorruptible and glorious;
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so according to this double practice of Racers, we are to cast aside every weight from without, &c. So here's a double object, laying aside every weight, and of sinne:
so according to this double practice of Racers, we Are to cast aside every weight from without, etc. So here's a double Object, laying aside every weight, and of sin:
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There's onus externum, the weight without, that presseth us down, and hinders our speed; and then there's impedimentum internum, there's sin, that which weakens within:
There's onus externum, the weight without, that Presseth us down, and hinders our speed; and then there's impedimentum Internal, there's since, that which weakens within:
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By reason of the former, we make little speed;
By reason of the former, we make little speed;
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by reason of the latter we are often interrupted, and therefore we must do as they, that they might be swift and expedite, la• aside every weight, and be more temperate in all things. Herein a Runner in a Race differs from a Traveller;
by reason of the latter we Are often interrupted, and Therefore we must do as they, that they might be swift and expedite, la• aside every weight, and be more temperate in all things. Herein a Runner in a Raze differs from a Traveller;
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a Traveller strengthens himself for his Journey as wel as he can, his clothes on, sometimes carries a great burden with him;
a Traveller strengthens himself for his Journey as well as he can, his clothes on, sometime carries a great burden with him;
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but a Runner of a Race makes himself as light as he can. But to come more particularly to the words:
but a Runner of a Raze makes himself as Light as he can. But to come more particularly to the words:
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First, Lay aside every weight: By weight is meant those things that burden the soul, and make our Heavenly Progress more tedious & cumbersom;
First, Lay aside every weight: By weight is meant those things that burden the soul, and make our Heavenly Progress more tedious & cumbersome;
ord, vvd av d n1: p-acp n1 vbz vvn d n2 cst vvb dt n1, cc vvb po12 j n1 av-dc j cc j;
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and by weight is meant (I think) the delights and cares of the world, the multitude of secular business, all our earthly contentments and affairs,
and by weight is meant (I think) the delights and Cares of the world, the multitude of secular business, all our earthly contentment's and affairs,
cc p-acp n1 vbz vvd (pns11 vvb) dt n2 cc n2 pp-f dt n1, dt n1 pp-f j n1, d po12 j n2 cc n2,
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so far as they are a burden to us, hinder us in our way to Heaven;
so Far as they Are a burden to us, hinder us in our Way to Heaven;
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these must all be put off, Luk. 21.3, 4. saith Christ, Take heed to your selves,
these must all be put off, Luk. 21.3, 4. Says christ, Take heed to your selves,
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lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, &c. The heart that is deprest, cannot be so free for God,lest At any time your hearts be overcharged with surfeiting and Drunkenness, and Cares of this life, etc. The heart that is depressed, cannot be so free for God,
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and the Offices of our Heavenly Calling, when we give way to surfeiting, drunkenness, cares of this World.
and the Offices of our Heavenly Calling, when we give Way to surfeiting, Drunkenness, Cares of this World.
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1. The heart may be overcharged with the delights of the World; Surfeiting and Drunkenness must not be taken in the gross notion;
1. The heart may be overcharged with the delights of the World; Surfeiting and drunkenness must not be taken in the gross notion;
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you must not think of spewing, reeling, vomiting, as if to avoid these were a ful compliance with Christs direction;
you must not think of spewing, reeling, vomiting, as if to avoid these were a full compliance with Christ direction;
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the heart may be overcharged when the stomach is not;
the heart may be overcharged when the stomach is not;
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there is a dry drunkenness, & a more refined surfeiting, & that is when the heart grows heavy, unfit for prayer, relishes not the things of the spirit; when the delights of the flesh clog the wheel, abate that vigor and chearfulness that we should shew forth in the Worship of God,
there is a dry Drunkenness, & a more refined surfeiting, & that is when the heart grows heavy, unfit for prayer, Relishes not the things of the Spirit; when the delights of the Flesh clog the wheel, abate that vigor and cheerfulness that we should show forth in the Worship of God,
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and holy actions, when the delights of the flesh withdraw us from that watchfulness & diligence that is necessary in taking care for our souls, then the heart is overcharged:
and holy actions, when the delights of the Flesh withdraw us from that watchfulness & diligence that is necessary in taking care for our Souls, then the heart is overcharged:
cc j n2, c-crq dt n2 pp-f dt n1 vvb pno12 p-acp d n1 cc n1 cst vbz j p-acp vvg n1 p-acp po12 n2, cs dt n1 vbz vvn:
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Voluptuous living is a great sin, it chokes the seeds of piety so soon as planted in the heart,
Voluptuous living is a great since, it chokes the seeds of piety so soon as planted in the heart,
j n-vvg vbz dt j n1, pn31 vvz dt n2 pp-f n1 av av c-acp vvn p-acp dt n1,
(16) sermon (DIV1)
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so that they can bring nothing to perfection; it brings a brawn & a deadness upon the Conscience & affections;
so that they can bring nothing to perfection; it brings a brawn & a deadness upon the Conscience & affections;
av cst pns32 vmb vvi pix p-acp n1; pn31 vvz dt n1 cc dt n1 p-acp dt n1 cc n2;
(16) sermon (DIV1)
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there is nothing that hardens the heart so much, as the softness of carnal pleasure, Jud. 19. sensual, having not the Spirit:
there is nothing that hardens the heart so much, as the softness of carnal pleasure, Jud. 19. sensual, having not the Spirit:
pc-acp vbz pix cst vvz dt n1 av av-d, c-acp dt n1 pp-f j n1, np1 crd j, vhg xx dt n1:
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Sensuality quenches our natural bravery & briskness of spirit that becoms a man; much more doth it hinder the sublime operations of the Spirit of God.Sensuality quenches our natural bravery & briskness of Spirit that becomes a man; much more does it hinder the sublime operations of the Spirit of God.
n1 vvz po12 j n1 cc n1 pp-f n1 cst vvz dt n1; av-d dc vdz pn31 vvi dt j n2 pp-f dt n1 pp-f np1.
(16) sermon (DIV1)
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Wel then, remember Christians, you are not only Travellers by the way;
Well then, Remember Christians, you Are not only Travellers by the Way;
uh-av av, vvb np1, pn22 vbr xx av-j n2 p-acp dt n1;
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but Runners in a Race: If we were to speak to you only under the notion of Travellers in a way, this were enough to wean you from the delights of the flesh, 1 Pet. 2.11. As strangers and Pilgrims abstain from fleshly lusts which war against the soul.
but Runners in a Raze: If we were to speak to you only under the notion of Travellers in a Way, this were enough to wean you from the delights of the Flesh, 1 Pet. 2.11. As Strangers and Pilgrim's abstain from fleshly Lustiest which war against the soul.
cc-acp n2 p-acp dt n1: cs pns12 vbdr pc-acp vvi p-acp pn22 av-j p-acp dt n1 pp-f n2 p-acp dt n1, d vbdr av-d pc-acp vvi pn22 p-acp dt n2 pp-f dt n1, crd np1 crd. p-acp n2 cc ng1 vvb p-acp j n2 r-crq n1 p-acp dt n1.
(16) sermon (DIV1)
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The more you indulge these fleshly lusts, the more you hearten & strengthen the great enemy of your souls,
The more you indulge these fleshly Lustiest, the more you hearten & strengthen the great enemy of your Souls,
dt av-dc pn22 vvb d j n2, dt av-dc pn22 vvb cc vvi dt j n1 pp-f po22 n2,
(16) sermon (DIV1)
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and starve the better part; but you are as Runners in a Race; by this Metaphor the duty is more bound upon you, much more should you beat down the body, & keep it in subjection;
and starve the better part; but you Are as Runners in a Raze; by this Metaphor the duty is more bound upon you, much more should you beatrice down the body, & keep it in subjection;
cc vvi dt jc n1; p-acp pn22 vbr p-acp n2 p-acp dt n1; p-acp d n1 dt n1 vbz av-dc vvn p-acp pn22, av-d av-dc vmd pn22 vvi a-acp dt n1, cc vvb pn31 p-acp n1;
(16) sermon (DIV1)
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the Apostle hath a notable word 1 Cnr. 9.27. I keep under my body, and bring it in subjection, &c. I beat down my body;
the Apostle hath a notable word 1 Cnr. 9.27. I keep under my body, and bring it in subjection, etc. I beatrice down my body;
dt n1 vhz dt j n1 crd np1 crd. pns11 vvb p-acp po11 n1, cc vvb pn31 p-acp n1, av pns11 vvb a-acp po11 n1;
(16) sermon (DIV1)
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you must either keep under pleasures, or Pleasures will keep you under; for a man is soon brought under the power dominion and tyrannie of evil customs,
you must either keep under pleasures, or Pleasures will keep you under; for a man is soon brought under the power dominion and tyranny of evil customs,
pn22 vmb av-d vvi p-acp n2, cc n2 vmb vvi pn22 p-acp; p-acp dt n1 vbz av vvn p-acp dt n1 n1 cc n1 pp-f j-jn n2,
(16) sermon (DIV1)
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& some brutish pleasure, by indulging the lusts of the flesh, 1 Cor. 6.12. Be but a littl addicted to any one thing, & you are brought under the power of it:
& Some brutish pleasure, by indulging the Lustiest of the Flesh, 1 Cor. 6.12. Be but a little addicted to any one thing, & you Are brought under the power of it:
cc d j n1, p-acp vvg dt n2 pp-f dt n1, crd np1 crd. vbb p-acp dt j vvn p-acp d crd n1, cc pn22 vbr vvn p-acp dt n1 pp-f pn31:
(16) sermon (DIV1)
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The flesh waxes wanton & imperious, & slavery grows upon you by degrees: The more you cocker carnal affections, the more they encrease upon you;
The Flesh Waxes wanton & imperious, & slavery grows upon you by Degrees: The more you cocker carnal affections, the more they increase upon you;
dt n1 vvz j-jn cc j, cc n1 vvz p-acp pn22 p-acp n2: dt av-dc pn22 vvb j n2, dt av-dc pns32 vvb p-acp pn22;
(16) sermon (DIV1)
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& therefore you must hold the reins hard, exercise a powerful restraint.
& Therefore you must hold the reins hard, exercise a powerful restraint.
cc av pn22 vmb vvi dt n2 av-j, vvb dt j n1.
(16) sermon (DIV1)
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Solomon in his Penitentials gives us an account of his own folly, and how fearfully he was corrupted this way, Eccl. 2.20. Whatsoever mine eyes desired, I kept not from them; Solomon in his Penitentials gives us an account of his own folly, and how fearfully he was corrupted this Way, Ecclesiastes 2.20. Whatsoever mine eyes desired, I kept not from them;
np1 p-acp po31 n2-jn vvz pno12 dt n1 pp-f po31 d n1, cc c-crq av-j pns31 vbds vvn d n1, np1 crd. r-crq png11 n2 vvd, pns11 vvd xx p-acp pno32;
(16) sermon (DIV1)
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I with-held not my heart from any joy, &c. This was that which brought him to such a lawless excess,I withheld not my heart from any joy, etc. This was that which brought him to such a lawless excess,
pns11 vvd xx po11 n1 p-acp d n1, av d vbds d r-crq vvd pno31 p-acp d dt j n1,
(16) sermon (DIV1)
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and at length to fall off from God. When we give Nature the full swing,
and At length to fallen off from God. When we give Nature the full swing,
cc p-acp n1 p-acp vvb a-acp p-acp np1. c-crq pns12 vvb n1 dt j n1,
(16) sermon (DIV1)
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and use pleasure with too free a license, the heart is insensibly corrupted, and the necessities of life are turned into Diseases; and all that you do, 'tis but in compliance with your lusts;
and use pleasure with too free a license, the heart is insensibly corrupted, and the necessities of life Are turned into Diseases; and all that you do, it's but in compliance with your Lustiest;
cc vvi n1 p-acp av j dt n1, dt n1 vbz av-j vvn, cc dt n2 pp-f n1 vbr vvn p-acp n2; cc d cst pn22 vdb, pn31|vbz cc-acp p-acp n1 p-acp po22 n2;
(16) sermon (DIV1)
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your eating and drinking is but a meat-offe•ing and drink-offering to lusts and carnal appetite.
your eating and drinking is but a meat-offe•ing and Drink-offering to Lustiest and carnal appetite.
po22 j-vvg cc vvg vbz p-acp dt j cc j p-acp n2 cc j n1.
(16) sermon (DIV1)
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I rememb•r Solomon saith (Prov. 29.21.) He that delicately bringeth up his servant from a Child, shall have him become his Son at length: i. e.
I rememb•r Solomon Says (Curae 29.21.) He that delicately brings up his servant from a Child, shall have him become his Son At length: i. e.
pns11 vvb np1 vvz (np1 crd.) pns31 cst av-j vvz a-acp po31 n1 p-acp dt n1, vmb vhi pno31 vvi po31 n1 p-acp n1: uh. sy.
(16) sermon (DIV1)
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Allow a servant too much liberty, and he will no more know his condition, but grow contemptuous, bold and troublesome; so it is here:
Allow a servant too much liberty, and he will no more know his condition, but grow contemptuous, bold and troublesome; so it is Here:
vvb dt n1 av d n1, cc pns31 vmb av-dx av-dc vvi po31 n1, cc-acp vvb j, j cc j; av pn31 vbz av:
(16) sermon (DIV1)
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We are all the worse for license; natural desires unless they feel fetters and prudent restraints grow unruly and excessive;
We Are all the Worse for license; natural Desires unless they feel fetters and prudent restraints grow unruly and excessive;
pns12 vbr d dt av-jc p-acp n1; j n2 cs pns32 vvb n2 cc j n2 vvb j cc j;
(16) sermon (DIV1)
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And therefore it is good to abate the liberty of the flesh, that the body may be a Servant and not a Master;
And Therefore it is good to abate the liberty of the Flesh, that the body may be a Servant and not a Master;
cc av pn31 vbz j pc-acp vvi dt n1 pp-f dt n1, cst dt n1 vmb vbi dt n1 cc xx dt n1;
(16) sermon (DIV1)
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when you deny your selves in nothing, but satisfie every vain Appetite, a custome grows upon the soul,
when you deny your selves in nothing, but satisfy every vain Appetite, a custom grows upon the soul,
c-crq pn22 vvb po22 n2 p-acp pix, cc-acp vvi d j n1, dt n1 vvz p-acp dt n1,
(16) sermon (DIV1)
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and intemperance proves a Trade & an habituated distemper, so that you cannot when you would, upon prudent and pious respects, refrain and command your desires:
and intemperance Proves a Trade & an habituated distemper, so that you cannot when you would, upon prudent and pious respects, refrain and command your Desires:
cc n1 vvz dt n1 cc dt vvn n1, av cst pn22 vmbx c-crq pn22 vmd, p-acp j cc j n2, vvi cc vvb po22 n2:
(16) sermon (DIV1)
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And therefore 'tis good sometimes to thwart and vex the flesh, as David poured out the water of Bethlem that he longed for, 2 Sam. 23.17.
And Therefore it's good sometime to thwart and vex the Flesh, as David poured out the water of Bethlehem that he longed for, 2 Sam. 23.17.
cc av pn31|vbz j av pc-acp vvi cc vvi dt n1, c-acp np1 vvd av dt n1 pp-f np1 cst pns31 vvd p-acp, crd np1 crd.
(16) sermon (DIV1)
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not to deny our selves in what we affect and covet lust grows into a wanton, and bold and imperious;
not to deny our selves in what we affect and covet lust grows into a wanton, and bold and imperious;
xx pc-acp vvi po12 n2 p-acp r-crq pns12 vvb cc vvi n1 vvz p-acp dt j-jn, cc j cc j;
(16) sermon (DIV1)
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and so prescribes upon us, and we are brought under the power of these things. 2. The businesse and cares of this World:
and so prescribes upon us, and we Are brought under the power of these things. 2. The business and Cares of this World:
cc av vvz p-acp pno12, cc pns12 vbr vvn p-acp dt n1 pp-f d n2. crd dt n1 cc n2 pp-f d n1:
(16) sermon (DIV1)
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For, these immoderately followed, and not in obedience to God, are a sore burden, and makes the soul heavy,
For, these immoderately followed, and not in Obedience to God, Are a soar burden, and makes the soul heavy,
c-acp, d av-j vvn, cc xx p-acp n1 p-acp np1, vbr dt j n1, cc vvz dt n1 j,
(16) sermon (DIV1)
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and allows no time and strength for God and his Service, and those happy opportunities of private communion with him;
and allows no time and strength for God and his Service, and those happy opportunities of private communion with him;
cc vvz dx n1 cc n1 p-acp np1 cc po31 n1, cc d j n2 pp-f j n1 p-acp pno31;
(16) sermon (DIV1)
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When we are incumbred with much service, we neglect that one thing necessary, Luke 10.42. and therefore Christians must take heed that the lean Kine do not devour the fat;
When we Are encumbered with much service, we neglect that one thing necessary, Lycia 10.42. and Therefore Christians must take heed that the lean Kine do not devour the fat;
c-crq pns12 vbr vvn p-acp d n1, pns12 vvb cst crd n1 j, av crd. cc av np1 vmb vvi n1 cst dt j n2 vdb xx vvi dt j;
(16) sermon (DIV1)
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that Sarah be not thrown out of doors instead of Hagar; that Religion be not thrust to the Walls, which should be our prime and chief business, while every businesse hath its time and course.
that Sarah be not thrown out of doors instead of Hagar; that Religion be not thrust to the Walls, which should be our prime and chief business, while every business hath its time and course.
cst np1 vbi xx vvn av pp-f n2 av pp-f np1; cst n1 vbb xx vvn p-acp dt n2, r-crq vmd vbi po12 j-jn cc j-jn n1, cs d n1 vhz po31 n1 cc n1.
(16) sermon (DIV1)
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The Scriptures knowing the proneness of our hearts to temporal things, deals with us as we do with a crooked stick, we bend it so much the other way,
The Scriptures knowing the proneness of our hearts to temporal things, deals with us as we do with a crooked stick, we bend it so much the other Way,
dt n2 vvg dt n1 pp-f po12 n2 p-acp j n2, vvz p-acp pno12 c-acp pns12 vdb p-acp dt j n1, pns12 vvb pn31 av av-d dt j-jn n1,
(16) sermon (DIV1)
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and therefore sometimes they forbid necessary labour, John 6.28. Labour not for the meat which perisheth, &c. the meaning is, not chiefly; but it bends the stick another way, Set not your affections on things on the Earth:
and Therefore sometime they forbid necessary labour, John 6.28. Labour not for the meat which Perishes, etc. the meaning is, not chiefly; but it bends the stick Another Way, Set not your affections on things on the Earth:
cc av av pns32 vvb j n1, np1 crd. vvb xx p-acp dt n1 r-crq vvz, av dt n1 vbz, xx av-jn; p-acp pn31 vvz dt n1 j-jn n1, vvb xx po22 n2 p-acp n2 p-acp dt n1:
(16) sermon (DIV1)
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A man must have some kind of affection to his Work here below; but we had need to be bent the other way:
A man must have Some kind of affection to his Work Here below; but we had need to be bent the other Way:
dt n1 vmb vhi d n1 pp-f n1 p-acp po31 n1 av a-acp; cc-acp pns12 vhd n1 pc-acp vbi vvn dt j-jn n1:
(16) sermon (DIV1)
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We may gather this from this Precept, 'Tis better to incroach upon the World, than the World should incroach upon godliness.
We may gather this from this Precept, It's better to encroach upon the World, than the World should encroach upon godliness.
pns12 vmb vvi d p-acp d n1, pn31|vbz jc pc-acp vvi p-acp dt n1, cs dt n1 vmd vvi p-acp n1.
(16) sermon (DIV1)
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In short, Things are a burden and clog to us, according as our delight and scope is:
In short, Things Are a burden and clog to us, according as our delight and scope is:
p-acp j, n2 vbr dt n1 cc vvi p-acp pno12, vvg p-acp po12 n1 cc n1 vbz:
(16) sermon (DIV1)
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If the pomp & encrease of the World be our end and scope, then Religion will be looked upon as a burden;
If the pomp & increase of the World be our end and scope, then Religion will be looked upon as a burden;
cs dt n1 cc n1 pp-f dt n1 vbb po12 n1 cc n1, cs n1 vmb vbi vvn p-acp p-acp dt n1;
(16) sermon (DIV1)
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that will be a weight, and all duties o• godliness as a melancholy interruption, as they, ( Am. 2.8.) When will the Sabbath be over? The exercise of godliness wil be a troublesome thing,
that will be a weight, and all duties o• godliness as a melancholy interruption, as they, (Am. 2.8.) When will the Sabbath be over? The exercise of godliness will be a troublesome thing,
cst vmb vbi dt n1, cc d n2 n1 n1 p-acp dt j-jn n1, c-acp pns32, (np1 crd.) c-crq vmb dt n1 vbb a-acp? dt n1 pp-f n1 vmb vbi dt j n1,
(16) sermon (DIV1)
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and we shall go about the Work of Religion as if we went about it not:
and we shall go about the Work of Religion as if we went about it not:
cc pns12 vmb vvi p-acp dt n1 pp-f n1 c-acp cs pns12 vvd p-acp pn31 xx:
(16) sermon (DIV1)
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But, on the other side, if Heaven and Heavenly things be our scope, then the World is a burden,
But, on the other side, if Heaven and Heavenly things be our scope, then the World is a burden,
cc-acp, p-acp dt j-jn n1, cs n1 cc j n2 vbb po12 n1, cs dt n1 vbz dt n1,
(16) sermon (DIV1)
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and then we shall use it in the way, but not abusing, as taking up our rest here, 1 Cor. 7.31, 32. Man hath a body and a soul,
and then we shall use it in the Way, but not abusing, as taking up our rest Here, 1 Cor. 7.31, 32. Man hath a body and a soul,
cc av pns12 vmb vvi pn31 p-acp dt n1, cc-acp xx vvg, c-acp vvg a-acp po12 n1 av, crd np1 crd, crd n1 vhz dt n1 cc dt n1,
(16) sermon (DIV1)
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and he doth provide for both, but for one in subordination; the soul is the chief,
and he does provide for both, but for one in subordination; the soul is the chief,
cc pns31 vdz vvi p-acp d, cc-acp p-acp crd p-acp n1; dt n1 vbz dt j-jn,
(16) sermon (DIV1)
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and therefore we must not so look after the interests and concernments of the bodily life,
and Therefore we must not so look After the interests and concernments of the bodily life,
cc av pns12 vmb xx av vvi p-acp dt n2 cc n2 pp-f dt j n1,
(16) sermon (DIV1)
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as to forget the interests of the soul, or to neglect them. Many will not so grosly Idolize present things, so as to renounce things to come:
as to forget the interests of the soul, or to neglect them. Many will not so grossly Idolise present things, so as to renounce things to come:
c-acp pc-acp vvi dt n2 pp-f dt n1, cc pc-acp vvi pno32. av-d vmb xx av av-j vvb j n2, av c-acp p-acp vvb n2 pc-acp vvi:
(16) sermon (DIV1)
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I, but they so often follow the things of the world, that they neglect their eternal concernments.
I, but they so often follow the things of the world, that they neglect their Eternal concernments.
pns11, cc-acp pns32 av av vvi dt n2 pp-f dt n1, cst pns32 vvb po32 j n2.
(16) sermon (DIV1)
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The happiness of a people lies in communion with God; and therefore that must be looked after;
The happiness of a people lies in communion with God; and Therefore that must be looked After;
dt n1 pp-f dt n1 vvz p-acp n1 p-acp np1; cc av cst vmb vbi vvn a-acp;
(16) sermon (DIV1)
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we must take heed that the cares of the World have not such a hand and power over us,
we must take heed that the Cares of the World have not such a hand and power over us,
pns12 vmb vvi n1 cst dt n2 pp-f dt n1 vhb xx d dt n1 cc n1 p-acp pno12,
(16) sermon (DIV1)
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as either to divert us from, or unfit us for these higher and nobler pursuits, the enjoyment of God in Christ.
as either to divert us from, or unfit us for these higher and Nobler pursuits, the enjoyment of God in christ.
c-acp av-d pc-acp vvi pno12 p-acp, cc j pno12 p-acp d jc cc jc n2, dt n1 pp-f np1 p-acp np1.
(16) sermon (DIV1)
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This is the first thing the Apostle speaks to these spiritual Racers, to lay aside every weight, i. e.
This is the First thing the Apostle speaks to these spiritual Racers, to lay aside every weight, i. e.
d vbz dt ord n1 dt n1 vvz p-acp d j n2, p-acp vvd av d n1, sy. sy.
(16) sermon (DIV1)
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the delights of the flesh, and the cares of the World.
the delights of the Flesh, and the Cares of the World.
dt n2 pp-f dt n1, cc dt n2 pp-f dt n1.
(16) sermon (DIV1)
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2dly, The next thing to be laid aside, is sin, which doth so easily beset us.
2dly, The next thing to be laid aside, is since, which does so Easily beset us.
av, dt ord n1 pc-acp vbi vvn av, vbz n1, r-crq vdz av av-j vvn pno12.
(16) sermon (DIV1)
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As we must guard against things without, so we must mortifie our corrupt inclinations within,
As we must guard against things without, so we must mortify our corrupt inclinations within,
c-acp pns12 vmb vvi p-acp n2 p-acp, av pns12 vmb vvi po12 j n2 a-acp,
(16) sermon (DIV1)
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or else it will soon make us weary of our heavenly Race, or faint in it.
or Else it will soon make us weary of our heavenly Raze, or faint in it.
cc av pn31 vmb av vvi pno12 j pp-f po12 j n1, cc vvi p-acp pn31.
(16) sermon (DIV1)
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Sin you know is twofold, Original and Actual; Actual sin is not meant primarily, for that is not peccatum agens, sin that easily besets us,since you know is twofold, Original and Actual; Actual since is not meant primarily, for that is not peccatum agens, sin that Easily besets us,
n1 pn22 vvb vbz j, j-jn cc j; j n1 vbz xx vvn av-j, c-acp d vbz xx fw-la fw-la, vvb cst av-j vvz pno12,
(16) sermon (DIV1)
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but peccatum transiens, the sin that passes from us;
but peccatum Transiens, the since that passes from us;
cc-acp fw-la fw-la, dt n1 cst vvz p-acp pno12;
(16) sermon (DIV1)
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3693
and Original sin is that which is emphatically called sin, Rom. 7, 8. Now this original corruption may be considered as meerly native, or as acquired and improved into evil customs and habits;
and Original since is that which is emphatically called since, Rom. 7, 8. Now this original corruption may be considered as merely native, or as acquired and improved into evil customs and habits;
cc j-jn n1 vbz d r-crq vbz av-j vvn n1, np1 crd, crd av d j-jn n1 vmb vbi vvn a-acp av-j j-jn, cc c-acp vvn cc vvn p-acp j-jn n2 cc n2;
(16) sermon (DIV1)
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for according to mens tempers and constitutions, as • … ey are severally disposed, so by the corruption of nature they are inclin'd to one sin more than another;
for according to men's tempers and constitutions, as • … ey Are severally disposed, so by the corruption of nature they Are inclined to one since more than Another;
c-acp vvg p-acp ng2 n2 cc n2, c-acp • … fw-ge vbr av-j vvn, av p-acp dt n1 pp-f n1 pns32 vbr vvn p-acp crd n1 av-dc cs j-jn;
(16) sermon (DIV1)
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3695
as the channel is cut, so corrupt nature findes a vent and issue; in every man there is some predominant sin;
as the channel is Cut, so corrupt nature finds a vent and issue; in every man there is Some predominant since;
c-acp dt n1 vbz vvn, av j n1 vvz dt n1 cc n1; p-acp d n1 pc-acp vbz d j n1;
(16) sermon (DIV1)
697
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3696
and in every regenerate person some relicks of that sin, from whence is the greatest danger of his soul;
and in every regenerate person Some Relics of that since, from whence is the greatest danger of his soul;
cc p-acp d j-vvn n1 d n2 pp-f d n1, p-acp q-crq vbz dt js n1 pp-f po31 n1;
(16) sermon (DIV1)
697
Page 15
3697
thus David speaks of his iniquity, Psal. 18.23. Well then, this is that sin that doth easily beset us;
thus David speaks of his iniquity, Psalm 18.23. Well then, this is that sin that does Easily beset us;
av np1 vvz pp-f po31 n1, np1 crd. uh-av av, d vbz cst vvb cst vdz av-j vvi pno12;
(16) sermon (DIV1)
697
Page 15
3698
Original sin improved into some tyrannie or evil custom, which doth encrease and prevail upon us more and more;
Original since improved into Some tyranny or evil custom, which does increase and prevail upon us more and more;
j-jn n1 vvn p-acp d n1 cc j-jn n1, r-crq vdz vvi cc vvi p-acp pno12 dc cc av-dc;
(16) sermon (DIV1)
697
Page 15
3699
Now, this is said [ easily to beset us ] for three reasons.
Now, this is said [ Easily to beset us ] for three Reasons.
av, d vbz vvn [ av-j pc-acp vvi pno12 ] p-acp crd n2.
(16) sermon (DIV1)
697
Page 15
3700
Partly because it hath a great power and restraint over us, and implies the whole man;
Partly Because it hath a great power and restraint over us, and Implies the Whole man;
av c-acp pn31 vhz dt j n1 cc n1 p-acp pno12, cc vvz dt j-jn n1;
(16) sermon (DIV1)
697
Page 15
3701
the members of the body, the faculties of the soul;
the members of the body, the faculties of the soul;
dt n2 pp-f dt n1, dt n2 pp-f dt n1;
(16) sermon (DIV1)
697
Page 15
3702
so great an interest hath it acquired in our affections, it doth easily beset us, it hath great power and command over us.
so great an Interest hath it acquired in our affections, it does Easily beset us, it hath great power and command over us.
av j dt n1 vhz pn31 vvn p-acp po12 n2, pn31 vdz av-j vvn pno12, pn31 vhz j n1 cc vvi p-acp pno12.
(16) sermon (DIV1)
697
Page 15
3703
Partly, because it sticks so close that we cannot by our own strength lay it aside. Jer. 13.23. Can the Ethiopian change his skin, or the Leopard his spots, & c.
Partly, Because it sticks so close that we cannot by our own strength lay it aside. Jer. 13.23. Can the Ethiopian change his skin, or the Leopard his spots, & c.
av, c-acp pn31 vvz av av-j cst pns12 vmbx p-acp po12 d n1 vvi pn31 av. np1 crd. vmb dt jp n1 po31 n1, cc dt n1 po31 n2, cc sy.
(16) sermon (DIV1)
697
Page 15
3704
? A man can as soon change his skin, as lay aside his customs, that are so deeply ingraven as the blackness of an Ethiopian,? A man can as soon change his skin, as lay aside his customs, that Are so deeply engraven as the blackness of an Ethiopian,
? dt n1 vmb a-acp av vvi po31 n1, c-acp vvd av po31 n2, cst vbr av av-jn vvn p-acp dt n1 pp-f dt jp,
(16) sermon (DIV1)
697
Page 15
3705
or the spots of the Leopard. And partly, because it mingles it self with all our motions and actious, Rom. 7.21.
or the spots of the Leopard. And partly, Because it mingles it self with all our motions and actious, Rom. 7.21.
cc dt n2 pp-f dt n1. cc av, c-acp pn31 vvz pn31 n1 p-acp d po12 n2 cc n2, np1 crd.
(16) sermon (DIV1)
697
Page 15
3706
&c. It easily besets us, 'tis present with us, it impels us, and solicits us,etc. It Easily besets us, it's present with us, it impels us, and solicits us,
av pn31 av-j vvz pno12, pn31|vbz j p-acp pno12, pn31 vvz pno12, cc vvz pno12,
(16) sermon (DIV1)
697
Page 15
3707
and draws us to sin further and further, and make us negligent in what is God's:
and draws us to sin further and further, and make us negligent in what is God's:
cc vvz pno12 pc-acp vvi jc cc jc, cc vvb pno12 j p-acp r-crq vbz npg1:
(16) sermon (DIV1)
697
Page 16
3708
we cannot do or speak any thing, but it will infest us in all our duties of piety, charity, justice;
we cannot do or speak any thing, but it will infest us in all our duties of piety, charity, Justice;
pns12 vmbx vdi cc vvi d n1, cc-acp pn31 vmb vvi pno12 p-acp d po12 n2 pp-f n1, n1, n1;
(16) sermon (DIV1)
697
Page 16
3709
on every side it is interposing, vexing, thwarting the motions of the spirit, and so abates our strength, vigour,
on every side it is interposing, vexing, thwarting the motions of the Spirit, and so abates our strength, vigour,
p-acp d n1 pn31 vbz vvg, vvg, vvg dt n2 pp-f dt n1, cc av vvz po12 n1, n1,
(16) sermon (DIV1)
697
Page 16
3710
and agility, and retards our course towards heaven and glory; therefore, lay aside as every weight, so every sin, &c.
and agility, and retards our course towards heaven and glory; Therefore, lay aside as every weight, so every since, etc.
cc n1, cc n2 po12 n1 p-acp n1 cc n1; av, vvb av p-acp d n1, av d n1, av
(16) sermon (DIV1)
697
Page 16
3711
Qu. Now, what is it to [ lay aside? ] or how can we lay aside,Qu. Now, what is it to [ lay aside? ] or how can we lay aside,
n1 av, q-crq vbz pn31 p-acp [ vvd av? ] cc c-crq vmb pns12 vvi av,
(16) sermon (DIV1)
698
Page 16
3712
since sin sticks so close to us, and is ingraven in our natures? Aas. Certainly, something may be done by us;
since since sticks so close to us, and is engraven in our nature's? Aas. Certainly, something may be done by us;
c-acp n1 vvz av av-j p-acp pno12, cc vbz vvn p-acp po12 n2? np1. av-j, pi vmb vbi vdn p-acp pno12;
(16) sermon (DIV1)
698
Page 16
3713
for this is every where pressed as our duty, Eph. 4.4.22. Put off the old man, and 1 Pet. 2.11. we may put it off more and more, though we cannot lay it aside. Then we are said to lay aside the sin that so easily besets us, when we prevent and break the Dominion of it, that it shal not raign over us, Rom. 6.12.
for this is every where pressed as our duty, Ephesians 4.4.22. Put off the old man, and 1 Pet. 2.11. we may put it off more and more, though we cannot lay it aside. Then we Are said to lay aside the since that so Easily besets us, when we prevent and break the Dominion of it, that it shall not Reign over us, Rom. 6.12.
p-acp d vbz d c-crq vvn p-acp po12 n1, np1 crd. vvb a-acp dt j n1, cc crd np1 crd. pns12 vmb vvi pn31 a-acp dc cc av-dc, cs pns12 vmbx vvb pn31 av. av pns12 vbr vvn pc-acp vvi av dt n1 cst av av-j vvz pno12, c-crq pns12 vvb cc vvi dt n1 pp-f pn31, cst pn31 vmb xx vvi p-acp pno12, np1 crd.
(16) sermon (DIV1)
699
Page 16
3714
Let not sin reign, &c. Though it dwells in us, lives in us, and works in us,Let not since Reign, etc. Though it dwells in us, lives in us, and works in us,
vvb xx n1 vvi, av cs pn31 vvz p-acp pno12, vvz p-acp pno12, cc vvz p-acp pno12,
(16) sermon (DIV1)
699
Page 16
3715
yet it should not overcome us, and bring us into bondage, and so it will not be imputed to our condemnation;
yet it should not overcome us, and bring us into bondage, and so it will not be imputed to our condemnation;
av pn31 vmd xx vvn pno12, cc vvb pno12 p-acp n1, cc av pn31 vmb xx vbi vvn p-acp po12 n1;
(16) sermon (DIV1)
699
Page 16
3716
and at length when the soul shal be separated from the body, we shal be wholly free from it.
and At length when the soul shall be separated from the body, we shall be wholly free from it.
cc p-acp n1 c-crq dt n1 vmb vbi vvn p-acp dt n1, pns12 vmb vbi av-jn j p-acp pn31.
(16) sermon (DIV1)
699
Page 16
3717
Qu. I, but what must we do that we may so repress it? (the question returns) that we may break the dominion of it?Qu. I, but what must we do that we may so repress it? (the question returns) that we may break the dominion of it?
n1 pns11, cc-acp q-crq vmb pns12 vdi cst pns12 vmb av vvi pn31? (dt n1 vvz) cst pns12 vmb vvi dt n1 pp-f pn31?
(16) sermon (DIV1)
700
Page 16
3718
Ans. I answer, this is the work of the spirit of God;Ans. I answer, this is the work of the Spirit of God;
np1 pns11 vvb, d vbz dt n1 pp-f dt n1 pp-f np1;
(16) sermon (DIV1)
701
Page 16
3719
but we must know, the spirit of God doth work the work of mortification two wayes:
but we must know, the Spirit of God does work the work of mortification two ways:
cc-acp pns12 vmb vvi, dt n1 pp-f np1 vdz vvi dt n1 pp-f n1 crd n2:
(16) sermon (DIV1)
701
Page 16
3720
By Regeneration, and after Regeneration; By Regenation, and so he doth immediately without any cooperation of ours, mortifie the deeds of sin, gives sin its death-wound:By Regeneration, and After Regeneration; By Regenation, and so he does immediately without any cooperation of ours, mortify the Deeds of since, gives since its death-wound:
p-acp n1, cc p-acp n1; p-acp n1, cc av pns31 vdz av-j p-acp d n1 pp-f png12, vvi dt n2 pp-f n1, vvz n1 po31 n1:
(16) sermon (DIV1)
701
Page 17
3721
That which is left, is as a thing mortified, 'tis broken; the Scripture often speaks of this fist Work of Regeneration, Rom. 6.6. Col. 2.11.
That which is left, is as a thing mortified, it's broken; the Scripture often speaks of this fist Work of Regeneration, Rom. 6.6. Col. 2.11.
cst r-crq vbz vvn, vbz p-acp dt n1 vvn, pn31|vbz vvn; dt n1 av vvz pp-f d n1 n1 pp-f n1, np1 crd. np1 crd.
(16) sermon (DIV1)
701
Page 17
3722
First, when we are planted into Christ, then we put off the body of sin;
First, when we Are planted into christ, then we put off the body of since;
ord, c-crq pns12 vbr vvn p-acp np1, cs pns12 vvd a-acp dt n1 pp-f n1;
(16) sermon (DIV1)
701
Page 17
3723
and though it doth not presently dye, yet its weakened, that it cannot reign, though it be not destroyed.
and though it does not presently die, yet its weakened, that it cannot Reign, though it be not destroyed.
cc cs pn31 vdz xx av-j vvi, av pn31|vbz vvn, cst pn31 vmbx vvb, cs pn31 vbb xx vvn.
(16) sermon (DIV1)
701
Page 17
3724
2. After Regeneration the Spirit doth more and more destroy sin, the relicks of sin, this crucified body of sin, till it dieth wholly away;
2. After Regeneration the Spirit does more and more destroy since, the Relics of since, this Crucified body of since, till it Dieth wholly away;
crd p-acp n1 dt n1 vdz dc cc av-dc vvi n1, dt n2 pp-f n1, d vvd n1 pp-f n1, c-acp pn31 vvz av-jn av;
(16) sermon (DIV1)
702
Page 17
3725
this he doth in us, but not without us, Rom 8.13. Through the Spirit mortifie the deeds of the body;
this he does in us, but not without us, Rom 8.13. Through the Spirit mortify the Deeds of the body;
d pns31 vdz p-acp pno12, p-acp xx p-acp pno12, np1 crd. p-acp dt n1 vvi dt n2 pp-f dt n1;
(16) sermon (DIV1)
702
Page 17
3726
Not the Spirit without us, nor we vvithout the Spirit, but ye through the Spirit. What is then required of us?
Not the Spirit without us, nor we without the Spirit, but you through the Spirit. What is then required of us?
xx dt n1 p-acp pno12, ccx n1 p-acp dt n1, cc-acp pn22 p-acp dt n1. q-crq vbz av vvn pp-f pno12?
(16) sermon (DIV1)
702
Page 17
3727
1. Seriously purpose not to sin, and promise to God to yeeld him unfeigned obedience.
1. Seriously purpose not to sin, and promise to God to yield him unfeigned Obedience.
crd av-j vvb xx pc-acp vvi, cc vvi p-acp np1 pc-acp vvi pno31 j n1.
(16) sermon (DIV1)
703
Page 17
3728
Especially should we make this promise in the use of those sole•n Rights by which the Covenant between God and us is confirmed.
Especially should we make this promise in the use of those sole•n Rights by which the Covenant between God and us is confirmed.
av-j vmd pns12 vvi d n1 p-acp dt n1 pp-f d j n2-jn p-acp r-crq dt n1 p-acp np1 cc pno12 vbz vvn.
(16) sermon (DIV1)
703
Page 17
3729
Take up a solemn purpose not to grieve the Spirit, nor to break his Law, Psal. 119.106. I have sworn, and I will perform it, that I will keep thy righteous Judgements:
Take up a solemn purpose not to grieve the Spirit, nor to break his Law, Psalm 119.106. I have sworn, and I will perform it, that I will keep thy righteous Judgments:
vvb a-acp dt j n1 xx pc-acp vvi dt n1, ccx pc-acp vvi po31 n1, np1 crd. pns11 vhb vvn, cc pns11 vmb vvi pn31, cst pns11 vmb vvi po21 j n2:
(16) sermon (DIV1)
703
Page 17
3730
This purpose of heart is the root of all good actions; Therefore in the confidence of God's help, in the sence of thy own vveaknesse. Psal. 119.32. We cannot lay Wagers upon our ovvn strength, yet 'tis our duty to engage our hearts to God:
This purpose of heart is the root of all good actions; Therefore in the confidence of God's help, in the sense of thy own weakness. Psalm 119.32. We cannot lay Wagers upon our own strength, yet it's our duty to engage our hearts to God:
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(16) sermon (DIV1)
703
Page 17
3731
To sin against the light of our ovvn Conscience, and illumination of the Spirit and the chastening and instruction of our own reins, that aggravates our sin;
To sin against the Light of our own Conscience, and illumination of the Spirit and the chastening and instruction of our own reins, that aggravates our since;
pc-acp vvi p-acp dt n1 pp-f po12 d n1, cc n1 pp-f dt n1 cc dt vvg cc n1 pp-f po12 d n2, cst vvz po12 n1;
(16) sermon (DIV1)
703
Page 18
3732
but to sin against, and besides our fixed purpose of not sinning, that lightens sin, for then 'tis a sin of weaknesse and infirmity, not of wilfulnesse and malice;
but to sin against, and beside our fixed purpose of not sinning, that lightens since, for then it's a since of weakness and infirmity, not of wilfulness and malice;
cc-acp pc-acp vvi p-acp, cc p-acp po12 j-vvn n1 pp-f xx vvg, cst vvz n1, c-acp av pn31|vbz dt n1 pp-f n1 cc n1, xx pp-f n1 cc n1;
(16) sermon (DIV1)
703
Page 18
3733
and then we can say as Paul, Rom. 7.19. when the heart is fixedly bent towards God, The evil which I would not, that do I.
and then we can say as Paul, Rom. 7.19. when the heart is fixedly bent towards God, The evil which I would not, that do I.
cc cs pns12 vmb vvi p-acp np1, np1 crd. c-crq dt n1 vbz av-vvn vvn p-acp np1, dt n-jn r-crq pns11 vmd xx, cst vdb pns11.
(16) sermon (DIV1)
703
Page 18
3734
Two ways may we be said to sin against purpose, either when we are over-born besides our purpose, our purpose still remains to please God:
Two ways may we be said to since against purpose, either when we Are overborne beside our purpose, our purpose still remains to please God:
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(16) sermon (DIV1)
703
Page 18
3735
As, when the water breaks over the bank, the bank remaining;
As, when the water breaks over the bank, the bank remaining;
c-acp, c-crq dt n1 vvz p-acp dt n1, dt n1 vvg;
(16) sermon (DIV1)
703
Page 18
3736
in such a case the fault is not in the bank, but in the violence of the flood.
in such a case the fault is not in the bank, but in the violence of the flood.
p-acp d dt n1 dt n1 vbz xx p-acp dt n1, cc-acp p-acp dt n1 pp-f dt n1.
(16) sermon (DIV1)
703
Page 18
3737
Or 2dly, when we break off our purpose, or consent to do evil; as when we cut through the bank, the water may easily make through.
Or 2dly, when we break off our purpose, or consent to do evil; as when we Cut through the bank, the water may Easily make through.
cc av, c-crq pns12 vvb a-acp po12 n1, cc n1 pc-acp vdi j-jn; c-acp c-crq pns12 vvb p-acp dt n1, dt n1 vmb av-j vvi p-acp.
(16) sermon (DIV1)
703
Page 18
3738
There's a great deal of difference between sin dwelling in us, and sin entertained by us;
There's a great deal of difference between since Dwelling in us, and since entertained by us;
pc-acp|vbz dt j n1 pp-f n1 p-acp n1 vvg p-acp pno12, cc n1 vvn p-acp pno12;
(16) sermon (DIV1)
703
Page 18
3739
between sin remaining, and sin reserved; and when you have a firm purpose against all sin, there is sin remaining;
between since remaining, and since reserved; and when you have a firm purpose against all since, there is since remaining;
p-acp n1 vvg, cc n1 vvn; cc c-crq pn22 vhb dt j n1 p-acp d n1, pc-acp vbz n1 vvg;
(16) sermon (DIV1)
703
Page 18
3740
but 'tis not reserved, but 'tis not kept and allowed.
but it's not reserved, but it's not kept and allowed.
cc-acp pn31|vbz xx vvn, cc-acp pn31|vbz xx vvn cc vvn.
(16) sermon (DIV1)
703
Page 18
3741
2. Watch over thy self with a holy self-suspition, because thou hast sin within thee that doth easily beset thee;
2. Watch over thy self with a holy Self-suspicion, Because thou hast since within thee that does Easily beset thee;
crd n1 p-acp po21 n1 p-acp dt j n1, c-acp pns21 vh2 n1 p-acp pno21 cst vdz av-j vvi pno21;
(16) sermon (DIV1)
704
Page 18
3742
therefore consider thy wayes, Psal. 119.59. Guard thy sences, Job 31.1. but above all, keep thy heart, Prov. 4.23. Conscience must stand Porter at the door, and examine what comes in, and what goes out;
Therefore Consider thy ways, Psalm 119.59. Guard thy Senses, Job 31.1. but above all, keep thy heart, Curae 4.23. Conscience must stand Porter At the door, and examine what comes in, and what Goes out;
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(16) sermon (DIV1)
704
Page 18
3743
vvatch over the stratagems of Satan, and seducing motions of thy ovvn heart.
watch over the stratagems of Satan, and seducing motions of thy own heart.
vvb a-acp dt n2 pp-f np1, cc j-vvg n2 pp-f po21 d n1.
(16) sermon (DIV1)
704
Page 18
3744
3. Resist and oppose strongly against the first risings of the flesh, and the tickling and pleasing motions of sin that doth easily beset us,
3. Resist and oppose strongly against the First risings of the Flesh, and the tickling and pleasing motions of since that does Easily beset us,
crd vvb cc vvi av-j p-acp dt ord n2-vvg pp-f dt n1, cc dt j-vvg cc j-vvg n2 pp-f n1 cst vdz av-j vvi pno12,
(16) sermon (DIV1)
705
Page 19
3745
when it doth intice us away from God, or do any thing that is unseemly and contrary unto the duties of our heavenly calling.
when it does entice us away from God, or do any thing that is unseemly and contrary unto the duties of our heavenly calling.
c-crq pn31 vdz vvi pno12 av p-acp np1, cc vdb d n1 cst vbz j cc j-jn p-acp dt n2 pp-f po12 j n-vvg.
(16) sermon (DIV1)
705
Page 19
3746
Oh! remember we are not debtors to the flesh, Rom. 8.20. Thou art tyed to the Lord by all obligations & indulgence:
Oh! Remember we Are not debtors to the Flesh, Rom. 8.20. Thou art tied to the Lord by all obligations & indulgence:
uh vvb pns12 vbr xx n2 p-acp dt n1, np1 crd. pns21 vb2r vvn p-acp dt n1 p-acp d n2 cc n1:
(16) sermon (DIV1)
705
Page 19
3747
therefore break the force of sin by a serious resistance;
Therefore break the force of since by a serious resistance;
av vvb dt n1 pp-f n1 p-acp dt j n1;
(16) sermon (DIV1)
705
Page 19
3748
check it, and let thy soul rise up in indignation against it, my business is not to pleasure the flesh, but to please the Lord.
check it, and let thy soul rise up in Indignation against it, my business is not to pleasure the Flesh, but to please the Lord.
vvb pn31, cc vvb po21 n1 vvi a-acp p-acp n1 p-acp pn31, po11 n1 vbz xx pc-acp vvi dt n1, cc-acp pc-acp vvi dt n1.
(16) sermon (DIV1)
705
Page 19
3749
4. Bewail the involuntary lapses and falls with penitential tears, as Peter went out and wept bitterly, Mat. 26.57. Godly sorrow is of great use for laying aside of sin, as salt potions kill worms:
4. Bewail the involuntary lapses and falls with penitential tears, as Peter went out and wept bitterly, Mathew 26.57. Godly sorrow is of great use for laying aside of since, as salt potions kill worms:
crd vvi dt j-jn n2 cc vvz p-acp j n2, c-acp np1 vvd av cc vvd av-j, np1 crd. j n1 vbz pp-f j n1 p-acp vvg av pp-f n1, c-acp n1 n2 vvi n2:
(16) sermon (DIV1)
706
Page 19
3750
When children are troubled with worms, we give them salt potions; so these bitter penitential tears are the means God hath appointed to mortifie sin;
When children Are troubled with worms, we give them salt potions; so these bitter penitential tears Are the means God hath appointed to mortify since;
c-crq n2 vbr vvn p-acp n2, pns12 vvb pno32 n1 n2; av d j j n2 vbr dt n2 np1 vhz vvn pc-acp vvi n1;
(16) sermon (DIV1)
706
Page 19
3751
that's the reason the Apostle saith, 2 Cor. 7.10. Godly sorrow worketh repentance to salvation, not to be repented of:
that's the reason the Apostle Says, 2 Cor. 7.10. Godly sorrow works Repentance to salvation, not to be repented of:
d|vbz dt n1 dt n1 vvz, crd np1 crd. j n1 vvz n1 p-acp n1, xx pc-acp vbi vvn pp-f:
(16) sermon (DIV1)
706
Page 19
3752
'Tis not onely a part of repentance, but worketh persevering durable resolutions, a walking closely with God;
It's not only a part of Repentance, but works persevering durable resolutions, a walking closely with God;
pn31|vbz xx av-j dt n1 pp-f n1, cc-acp vvz j j n2, dt vvg av-j p-acp np1;
(16) sermon (DIV1)
706
Page 19
3753
'tis a means God hath blessed to this end and purpose. 5. Recover from thy falls, renew thy combate;
it's a means God hath blessed to this end and purpose. 5. Recover from thy falls, renew thy combat;
pn31|vbz dt n2 np1 vhz vvn p-acp d n1 cc n1. crd vvb p-acp po21 n2, vvb po21 n1;
(16) sermon (DIV1)
706
Page 19
3754
as Israel, when they were overcome in battle, they would try it again and again, Jud. 20.28. Take heed of ceasing for the present;
as Israel, when they were overcome in battle, they would try it again and again, Jud. 20.28. Take heed of ceasing for the present;
c-acp np1, c-crq pns32 vbdr vvn p-acp n1, pns32 vmd vvi pn31 av cc av, np1 crd. vvb n1 pp-f vvg p-acp dt j;
(16) sermon (DIV1)
707
Page 19
3755
for though thy enemy seems to prevail, though the flesh seems to prevail against the spirit in the battle;
for though thy enemy seems to prevail, though the Flesh seems to prevail against the Spirit in the battle;
c-acp cs po21 n1 vvz pc-acp vvi, cs dt n1 vvz pc-acp vvi p-acp dt n1 p-acp dt n1;
(16) sermon (DIV1)
707
Page 19
3756
yet thou shalt have the best of it in the war; by the power of grace thou shalt have the victory.
yet thou shalt have the best of it in the war; by the power of grace thou shalt have the victory.
av pns21 vm2 vhi dt js pp-f pn31 p-acp dt n1; p-acp dt n1 pp-f n1 pns21 vm2 vhi dt n1.
(16) sermon (DIV1)
707
Page 19
3757
Thus I have gone over the privative part of our duty, Let us lay aside every weight,
Thus I have gone over the privative part of our duty, Let us lay aside every weight,
av pns11 vhb vvn p-acp dt j n1 pp-f po12 n1, vvb pno12 vvi av d n1,
(16) sermon (DIV1)
708
Page 20
3758
and the sin that doth so easily beset us: and the since that does so Easily beset us:
cc dt n1 cst vdz av av-j vvn pno12:
(16) sermon (DIV1)
708
Page 20
3759
I should have come to the positive, Let us run with patience the race that is set before us;
I should have come to the positive, Let us run with patience the raze that is Set before us;
pns11 vmd vhi vvn p-acp dt j, vvb pno12 vvi p-acp n1 dt n1 cst vbz vvn p-acp pno12;
(16) sermon (DIV1)
708
Page 20
3760
there is the duty, Let us run the Race that is set before us;
there is the duty, Let us run the Raze that is Set before us;
a-acp vbz dt n1, vvb pno12 vvi dt n1 cst vbz vvn p-acp pno12;
(16) sermon (DIV1)
708
Page 20
3761
and there is the manner of the duty, Let us run with patience. I should have shovvn you, That a Christian life is like a Race from Earth to Heaven, in a vvay of holinesse, and exercise of Grace.
and there is the manner of the duty, Let us run with patience. I should have shown you, That a Christian life is like a Raze from Earth to Heaven, in a Way of holiness, and exercise of Grace.
cc pc-acp vbz dt n1 pp-f dt n1, vvb pno12 vvi p-acp n1. pns11 vmd vhi vvn pn22, cst dt njp n1 vbz av-j dt n1 p-acp n1 p-acp n1, p-acp dt n1 pp-f n1, cc n1 pp-f n1.
(16) sermon (DIV1)
708
Page 20
3762
This Race it continues as long as we continue in the World, from our Nativity, to our death;
This Raze it continues as long as we continue in the World, from our Nativity, to our death;
d n1 pn31 vvz a-acp av-j c-acp pns12 vvb p-acp dt n1, p-acp po12 n1, p-acp po12 n1;
(16) sermon (DIV1)
708
Page 20
3763
after death the strife is ended.
After death the strife is ended.
p-acp n1 dt n1 vbz vvn.
(16) sermon (DIV1)
708
Page 20
3764
Now in this race we must run, and so run that we may obtain the Crown, 1 Cor. 9.24. Running is a motion, and a speedy motion;
Now in this raze we must run, and so run that we may obtain the Crown, 1 Cor. 9.24. Running is a motion, and a speedy motion;
av p-acp d n1 pns12 vmb vvi, cc av vvn cst pns12 vmb vvi dt n1, vvn np1 crd. vvg vbz dt n1, cc dt j n1;
(16) sermon (DIV1)
708
Page 20
3765
there is no lying, sitting, or standing, but still there must be running:
there is no lying, sitting, or standing, but still there must be running:
pc-acp vbz dx vvg, vvg, cc vvg, cc-acp av a-acp vmb vbi vvg:
(16) sermon (DIV1)
708
Page 20
3766
We must make a further progress in the vvay to Heaven, forgetting those things which are behind,
We must make a further progress in the Way to Heaven, forgetting those things which Are behind,
pns12 vmb vvi dt jc n1 p-acp dt n1 p-acp n1, vvg d n2 r-crq vbr a-acp,
(16) sermon (DIV1)
708
Page 20
3767
and reaching forth unto those things which are before, Phil. 3.13. The Runner was not to enquire how much of the vvay already vvas past, but to strain himself to overcome what vvas yet behind:and reaching forth unto those things which Are before, Philip 3.13. The Runner was not to inquire how much of the Way already was passed, but to strain himself to overcome what was yet behind:
cc vvg av p-acp d n2 r-crq vbr a-acp, np1 crd. dt n1 vbds xx pc-acp vvi c-crq d pp-f dt n1 av vbds vvn, cc-acp pc-acp vvi px31 pc-acp vvi r-crq vbds av a-acp:
(16) sermon (DIV1)
708
Page 20
3768
And so should vve consider what sins are yet to be mortified, what duties yet untouched, almost untouched;
And so should we Consider what Sins Are yet to be mortified, what duties yet untouched, almost untouched;
cc av vmd pns12 vvi r-crq n2 vbr av pc-acp vbi vvn, r-crq n2 av j, av j;
(16) sermon (DIV1)
709
Page 20
3769
what hard Conflicts are yet to be undergone, and still to hold on our way without twining aside,
what hard Conflicts Are yet to be undergone, and still to hold on our Way without twining aside,
r-crq j n2 vbr av pc-acp vbi vvn, cc av pc-acp vvi p-acp po12 n1 p-acp vvg av,
(16) sermon (DIV1)
709
Page 20
3770
or halting because of difficulties, discouragements, stumbling-blocks.
or halting Because of difficulties, discouragements, stumbling-blocks.
cc vvg p-acp pp-f n2, n2, n2.
(16) sermon (DIV1)
709
Page 20
3771
And there are fellows and co-partners vvith us that run this Race, vvith vvhom we may strive in a holy emulation, vvho should go forvvardest, who should be most forward in the course of pleasing God: Oh Christians!
And there Are Fellows and copartners with us that run this Raze, with whom we may strive in a holy emulation, who should go forwardest, who should be most forward in the course of pleasing God: O Christians!
cc pc-acp vbr n2 cc n2 p-acp pno12 cst vvb d n1, p-acp ro-crq pns12 vmb vvi p-acp dt j n1, r-crq vmd vvi js, r-crq vmd vbi av-ds av-j p-acp dt n1 pp-f j-vvg np1: uh np1!
(16) sermon (DIV1)
709
Page 20
3772
there are many contentions amongst us, but when shall we have this holy contention? Heb. 10.24. In a Race there is the Agonotheta, the Judge of the sports; so here God observes all;
there Are many contentions among us, but when shall we have this holy contention? Hebrew 10.24. In a Raze there is the Agonotheta, the Judge of the sports; so Here God observes all;
pc-acp vbr d n2 p-acp pno12, cc-acp c-crq vmb pns12 vhi d j n1? np1 crd. p-acp dt n1 pc-acp vbz dt np1, dt n1 pp-f dt n2; av av np1 vvz d;
(16) sermon (DIV1)
709
Page 21
3773
no matter vvhat the standers by say, the Judge of the sports must decide vvho must have the Crovvn, 1 Cor. 14.3, 4. And then, at the end of the race there is the Crown, 2 Tim. 4.7, 8 I have fought a good fight, I have finished my course, I have kepe the Faith;
no matter what the standers by say, the Judge of the sports must decide who must have the Crown, 1 Cor. 14.3, 4. And then, At the end of the raze there is the Crown, 2 Tim. 4.7, 8 I have fought a good fight, I have finished my course, I have keep the Faith;
dx n1 r-crq dt n2 p-acp vvi, dt n1 pp-f dt n2 vmb vvi r-crq vmb vhi dt n1, crd np1 crd, crd cc av, p-acp dt n1 pp-f dt n1 pc-acp vbz dt n1, crd np1 crd, crd pns11 vhb vvn dt j n1, pns11 vhb vvn po11 n1, pns11 vhb vvn dt n1;
(16) sermon (DIV1)
709
Page 21
3774
henceforth there is laid up for me a Crown of righteousness, &c. In a Race there are spectators, so there are here, God, Angels and Men, 1 Cor. 4.9.henceforth there is laid up for me a Crown of righteousness, etc. In a Raze there Are spectators, so there Are Here, God, Angels and Men, 1 Cor. 4.9.
av a-acp vbz vvn a-acp p-acp pno11 dt n1 pp-f n1, av p-acp dt n1 pc-acp vbr n2, av a-acp vbr av, np1, n2 cc n2, crd np1 crd.
(16) sermon (DIV1)
709
Page 21
3775
We are a spectacle to the world, to Angels and to men, &c. Thus for the similitude of our Race in our way to Heaven. Now wherein it differs.We Are a spectacle to the world, to Angels and to men, etc. Thus for the similitude of our Raze in our Way to Heaven. Now wherein it differs.
pns12 vbr dt n1 p-acp dt n1, p-acp n2 cc p-acp n2, av av p-acp dt n1 pp-f po12 n1 p-acp po12 n1 p-acp n1. av c-crq pn31 vvz.
(16) sermon (DIV1)
709
Page 21
3776
This is a Race, not undertaken out of wantonness, but out of necessity: God hath called us to this course;
This is a Raze, not undertaken out of wantonness, but out of necessity: God hath called us to this course;
d vbz dt n1, xx vvn av pp-f n1, p-acp av pp-f n1: np1 vhz vvn pno12 p-acp d n1;
(16) sermon (DIV1)
711
Page 21
3777
and if we run not in this Race, we are undone for ever. And in other Races, but one had the Crown;
and if we run not in this Raze, we Are undone for ever. And in other Races, but one had the Crown;
cc cs pns12 vvb xx p-acp d n1, pns12 vbr vvn p-acp av. cc p-acp j-jn n2, cc-acp crd vhd dt n1;
(16) sermon (DIV1)
711
Page 21
3778
here all are crowned, 2 Tim. 4.8. though they be not so eminent as the Apostle;
Here all Are crowned, 2 Tim. 4.8. though they be not so eminent as the Apostle;
av d vbr vvn, crd np1 crd. cs pns32 vbb xx av j c-acp dt n1;
(16) sermon (DIV1)
711
Page 21
3779
here all are crown d that run in the manner God hath requir'd;
Here all Are crown worser that run in the manner God hath required;
av d vbr n1 n2 cst vvb p-acp dt n1 np1 vhz vvn;
(16) sermon (DIV1)
711
Page 21
3780
Henceforth is laid up for me a Crown of righteousness, which the Lord the righteous Judge shall give me at that day, Henceforth is laid up for me a Crown of righteousness, which the Lord the righteous Judge shall give me At that day,
av vbz vvn a-acp p-acp pno11 dt n1 pp-f n1, r-crq dt n1 dt j n1 vmb vvi pno11 p-acp d n1,
(16) sermon (DIV1)
711
Page 21
3781
and not to me onely, but to them that love his appearing. 2. For the manner [ with pa•ience ] Let us run with patience. Patience is necessary.and not to me only, but to them that love his appearing. 2. For the manner [ with pa•ience ] Let us run with patience. Patience is necessary.
cc xx p-acp pno11 av-j, cc-acp p-acp pno32 cst vvb po31 vvg. crd p-acp dt n1 [ p-acp np1-n ] vvb pno12 vvi p-acp n1. n1 vbz j.
(16) sermon (DIV1)
711
Page 21
3782
1. Partly because of the length of the Race, and the distance between us and the promised Reward:
1. Partly Because of the length of the Raze, and the distance between us and the promised Reward:
crd av c-acp pp-f dt n1 pp-f dt n1, cc dt n1 p-acp pno12 cc dt j-vvn n1:
(16) sermon (DIV1)
713
Page 21
3783
Our Race cannot be ended but after some d•grees o• time; long waiting is troublesome to the flesh, and therefore we have need of patience.
Our Raze cannot be ended but After Some d•grees o• time; long waiting is troublesome to the Flesh, and Therefore we have need of patience.
po12 n1 vmbx vbi vvn cc-acp p-acp d n2 n1 n1; av-j vvg vbz j p-acp dt n1, cc av pns12 vhb n1 pp-f n1.
(16) sermon (DIV1)
713
Page 21
3784
2 Because we meet with many impediments, troubles and temptations by the way; there are spiritual adversaries with whom we most fight;
2 Because we meet with many impediments, Troubles and temptations by the Way; there Are spiritual Adversaries with whom we most fight;
crd c-acp pns12 vvb p-acp d n2, n2 cc n2 p-acp dt n1; pc-acp vbr j n2 p-acp ro-crq pns12 av-ds n1;
(16) sermon (DIV1)
714
Page 22
3785
for, we go on, we not onely run, but fight; therefore run with patience, &c. 3. Because the spectators will be ready to discourage us;
for, we go on, we not only run, but fight; Therefore run with patience, etc. 3. Because the spectators will be ready to discourage us;
p-acp, pns12 vvb a-acp, pns12 xx av-j vvi, cc-acp vvb; av vvb p-acp n1, av crd p-acp dt n2 vmb vbi j pc-acp vvi pno12;
(16) sermon (DIV1)
714
Page 22
3786
We are set forth not onely as a spectacle to God & Angels, but to the world,
We Are Set forth not only as a spectacle to God & Angels, but to the world,
pns12 vbr vvn av xx av-j c-acp dt n1 p-acp np1 cc n2, cc-acp p-acp dt n1,
(16) sermon (DIV1)
715
Page 22
3787
& they will be ready to deride, scorn and oppose us for our zeal to God,
& they will be ready to deride, scorn and oppose us for our zeal to God,
cc pns32 vmb vbi j pc-acp vvi, n1 cc vvi pno12 p-acp po12 n1 p-acp np1,
(16) sermon (DIV1)
715
Page 22
3788
and our forwardness in the wayes of God, to discourage us by bitter mockings, &c. therefore let us run with patience the Race that is set before us. FINIS.
and our forwardness in the ways of God, to discourage us by bitter mockings, etc. Therefore let us run with patience the Raze that is Set before us. FINIS.
cc po12 n1 p-acp dt n2 pp-f np1, pc-acp vvi pno12 p-acp j n2, av av vvb pno12 vvi p-acp n1 dt n1 cst vbz vvn p-acp pno12. fw-la.
(16) sermon (DIV1)
715
Page 22
3789
Esa. 57. Ver. 1. The righteous perisheth, and no man layeth it to heart, and merciful men are taken away, none considering, that the righteous are taken away from the evil to come.Isaiah 57. Ver. 1. The righteous Perishes, and no man Layeth it to heart, and merciful men Are taken away, none considering, that the righteous Are taken away from the evil to come.
np1 crd np1 crd dt j vvz, cc dx n1 vvz pn31 p-acp n1, cc j n2 vbr vvn av, pix vvg, cst dt j vbr vvn av p-acp dt j-jn pc-acp vvi.
(17) sermon (DIV1)
715
Page 1
3790
WE are here met this Evening to perform the last Office of Love for an eminent and ancient servant of Jesus Christ,
WE Are Here met this Evening to perform the last Office of Love for an eminent and ancient servant of jesus christ,
pns12 vbr av vvn d n1 pc-acp vvi dt ord n1 pp-f n1 p-acp dt j cc j n1 pp-f np1 np1,
(17) sermon (DIV1)
717
Page 1
3791
and excellent Minister of the Gospel, Mr. Simeon Ash, one who hath formerly performed this office for many other Ministers,
and excellent Minister of the Gospel, Mr. Simeon Ash, one who hath formerly performed this office for many other Ministers,
cc j n1 pp-f dt n1, n1 np1 n1, pi r-crq vhz av-j vvn d n1 p-acp d j-jn n2,
(17) sermon (DIV1)
717
Page 1
3792
and now vve are met to perform this office for him;
and now we Are met to perform this office for him;
cc av pns12 vbr vvn pc-acp vvi d n1 p-acp pno31;
(17) sermon (DIV1)
717
Page 1
3793
and it is not long before others will meet to perform the same office for us,
and it is not long before Others will meet to perform the same office for us,
cc pn31 vbz xx av-j p-acp n2-jn vmb vvi pc-acp vvi dt d n1 p-acp pno12,
(17) sermon (DIV1)
717
Page 1
3794
so frail, so brittle, and so uncertain is the life of man. Now the Text that I have chosen, is suitable for this occasion;
so frail, so brittle, and so uncertain is the life of man. Now the Text that I have chosen, is suitable for this occasion;
av j, av j, cc av j vbz dt n1 pp-f n1. av dt n1 cst pns11 vhb vvn, vbz j p-acp d n1;
(17) sermon (DIV1)
717
Page 1
3795
for this Reverend Minister was first a righteous man; he was righteous in an Evangelical sence, he was one that was justified and sanctified.
for this Reverend Minister was First a righteous man; he was righteous in an Evangelical sense, he was one that was justified and sanctified.
p-acp d n-jn n1 vbds ord dt j n1; pns31 vbds j p-acp dt np1 n1, pns31 vbds pi cst vbds vvn cc vvn.
(17) sermon (DIV1)
718
Page 2
3796
Secondly, He was a merciful man both in an active and passive sence;
Secondly, He was a merciful man both in an active and passive sense;
ord, pns31 vbds dt j n1 av-d p-acp dt j cc j n1;
(17) sermon (DIV1)
718
Page 2
3797
he was one that shewed mercy to the distressed Members of Jesus Christ, and he was one to whom God shewed mercy;
he was one that showed mercy to the distressed Members of jesus christ, and he was one to whom God showed mercy;
pns31 vbds pi cst vvd n1 p-acp dt j-vvn n2 pp-f np1 np1, cc pns31 vbds pi p-acp ro-crq np1 vvd n1;
(17) sermon (DIV1)
718
Page 2
3798
this righteous and merciful man is now perished as to his outward condition, not as to his everlasting condition;
this righteous and merciful man is now perished as to his outward condition, not as to his everlasting condition;
d j cc j n1 vbz av vvn a-acp p-acp po31 j n1, xx c-acp p-acp po31 j n1;
(17) sermon (DIV1)
718
Page 2
3799
but as to his outward bodily condition he is perished, and he is taken away: The word in the Hebrew is very emphatical: Merciful men, Colliguntur, are gathered;
but as to his outward bodily condition he is perished, and he is taken away: The word in the Hebrew is very emphatical: Merciful men, Colliguntur, Are gathered;
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(17) sermon (DIV1)
718
Page 2
3800
it is the same Word that is used concerning Josiah, 2 King. 22.10. Thou shalt be gathered to thy Fathers, and go to thy grave in peace, and shalt not see the evil that I will bring upon this Nation.
it is the same Word that is used Concerning Josiah, 2 King. 22.10. Thou shalt be gathered to thy Father's, and go to thy grave in peace, and shalt not see the evil that I will bring upon this nation.
pn31 vbz dt d n1 cst vbz vvn vvg np1, crd n1. crd. pns21 vm2 vbi vvn p-acp po21 n2, cc vvi p-acp po21 n1 p-acp n1, cc vm2 xx vvi dt n-jn cst pns11 vmb vvi p-acp d n1.
(17) sermon (DIV1)
718
Page 2
3801
This godly and righteous man is now gathered as ripe Corn in the Barn of Heaven;
This godly and righteous man is now gathered as ripe Corn in the Barn of Heaven;
d j cc j n1 vbz av vvn p-acp j n1 p-acp dt n1 pp-f n1;
(17) sermon (DIV1)
718
Page 2
3802
he is taken away from the evil that is to come, from the beholding that evil that is coming upon the sinful World;
he is taken away from the evil that is to come, from the beholding that evil that is coming upon the sinful World;
pns31 vbz vvn av p-acp dt n-jn cst vbz pc-acp vvi, p-acp dt vvg d n-jn cst vbz vvg p-acp dt j n1;
(17) sermon (DIV1)
718
Page 2
3803
he is taken away in mercy, that he may not be troubled with the troubles that are coming upon many;
he is taken away in mercy, that he may not be troubled with the Troubles that Are coming upon many;
pns31 vbz vvn av p-acp n1, cst pns31 vmb xx vbi vvn p-acp dt n2 cst vbr vvg p-acp d;
(17) sermon (DIV1)
718
Page 2
3804
he is taken away from the evil to come. And thus you see how suitable the Text is to the occasion;
he is taken away from the evil to come. And thus you see how suitable the Text is to the occasion;
pns31 vbz vvn av p-acp dt j-jn pc-acp vvi. cc av pn22 vvb c-crq j dt n1 vbz p-acp dt n1;
(17) sermon (DIV1)
718
Page 2
3805
there is onely one particular that I desire may prove unsuitable;
there is only one particular that I desire may prove unsuitable;
pc-acp vbz av-j crd j cst pns11 vvb vmb vvi j;
(17) sermon (DIV1)
719
Page 2
3806
for the righteous and merciful man in the Text, perisheth, and no man considers, nor lays it to heart:
for the righteous and merciful man in the Text, Perishes, and no man considers, nor lays it to heart:
p-acp dt j cc j n1 p-acp dt n1, vvz, cc dx n1 vvz, ccx vvz pn31 p-acp n1:
(17) sermon (DIV1)
719
Page 2
3807
These words are verba Commentantis & objurgantis; the words of the Prophet bemoaning the spiritual security of the people of Israel, chiding and reproving them for their spirirual Lethargy:
These words Are verba Commentantis & objurgantis; the words of the Prophet bemoaning the spiritual security of the people of Israel, chiding and reproving them for their spirirual Lethargy:
d n2 vbr fw-la fw-la cc fw-la; dt n2 pp-f dt n1 vvg dt j n1 pp-f dt n1 pp-f np1, vvg cc vvg pno32 p-acp po32 j n1:
(17) sermon (DIV1)
719
Page 2
3808
Now I desire that this part may not prove suitable, but that all of you may lay to heart the death of this ancient, merciful, righteous man.
Now I desire that this part may not prove suitable, but that all of you may lay to heart the death of this ancient, merciful, righteous man.
av pns11 vvb cst d n1 vmb xx vvi j, cc-acp cst d pp-f pn22 vmb vvi p-acp n1 dt n1 pp-f d j, j, j n1.
(17) sermon (DIV1)
719
Page 3
3809
The observations from the words are these six. First, That the righteous man must perish as well as the unrighteous.
The observations from the words Are these six. First, That the righteous man must perish as well as the unrighteous.
dt n2 p-acp dt n2 vbr d crd. ord, cst dt j n1 vmb vvi a-acp av c-acp dt j-u.
(17) sermon (DIV1)
720
Page 3
3810
Secondly, That the perishing of a righteous man is nothing but his gathering to God, Christ,
Secondly, That the perishing of a righteous man is nothing but his gathering to God, christ,
ord, cst dt j-vvg pp-f dt j n1 vbz pix p-acp po31 n-vvg p-acp np1, np1,
(17) sermon (DIV1)
722
Page 3
3811
and the blessed company of Saints and Angels. and the blessed company of Saints and Angels.
cc dt j-vvn n1 pp-f n2 cc n2.
(17) sermon (DIV1)
722
Page 3
3812
Thirdly, That a righteous man as long as he liveth, is the preservative of a Nation,
Thirdly, That a righteous man as long as he lives, is the preservative of a nation,
ord, cst dt j n1 c-acp av-j c-acp pns31 vvz, vbz dt n1 pp-f dt n1,
(17) sermon (DIV1)
723
Page 3
3813
and the supporter of a Kingdom, the Chariots and horsmen of a Nation. and the supporter of a Kingdom, the Chariots and horsemen of a nation.
cc dt n1 pp-f dt n1, dt n2 cc n2 pp-f dt n1.
(17) sermon (DIV1)
723
Page 3
3814
Fourthly, The death of a righteous man is a Warning-piece from Heaven, a Beacon set on fire to give notice of evil approaching.
Fourthly, The death of a righteous man is a Warning-piece from Heaven, a Beacon Set on fire to give notice of evil approaching.
ord, dt n1 pp-f dt j n1 vbz dt n1 p-acp n1, dt n1 vvn p-acp n1 pc-acp vvi n1 pp-f n-jn vvg.
(17) sermon (DIV1)
724
Page 3
3815
Fifthly, That God doth on purpose take away righteous men, that they may not see the evil that is coming on a Nation.
Fifthly, That God does on purpose take away righteous men, that they may not see the evil that is coming on a nation.
ord, cst np1 vdz p-acp n1 vvb av j n2, cst pns32 vmb xx vvi dt n-jn cst vbz vvg p-acp dt n1.
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Sixthly, That it is a great and common sin not to consider and lay to heart the death of a righteous man.
Sixthly, That it is a great and Common since not to Consider and lay to heart the death of a righteous man.
j, cst pn31 vbz dt j cc j n1 xx pc-acp vvi cc vvi p-acp n1 dt n1 pp-f dt j n1.
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First, It is a common sin, and therefore it is set down in the greatest latitude;
First, It is a Common since, and Therefore it is Set down in the greatest latitude;
ord, pn31 vbz dt j n1, cc av pn31 vbz vvn a-acp p-acp dt js n1;
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the righteous perisheth, and no man layes it to heart; that is, very few: And merciful men are taken away, no man considering; that is, very few.the righteous Perishes, and no man lays it to heart; that is, very few: And merciful men Are taken away, no man considering; that is, very few.
dt j vvz, cc dx n1 vvz pn31 p-acp n1; cst vbz, av d: cc j n2 vbr vvn av, dx n1 vvg; cst vbz, av d.
(17) sermon (DIV1)
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2dly, It is a great sin;
2dly, It is a great since;
av, pn31 vbz dt j n1;
(17) sermon (DIV1)
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and therefore the Prophet Jeremy in the former Chapter calls to all the Beasts of the Field to devour, that is, all the Enemies of the Church to destroy the Children of Israel, because they drank strong drink, filling themselves with merriment,
and Therefore the Prophet Jeremiah in the former Chapter calls to all the Beasts of the Field to devour, that is, all the Enemies of the Church to destroy the Children of Israel, Because they drank strong drink, filling themselves with merriment,
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(17) sermon (DIV1)
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and promised themselves happy days, but did not consider that the righteous were taken away from the evil to come.
and promised themselves happy days, but did not Consider that the righteous were taken away from the evil to come.
cc vvd px32 j n2, cc-acp vdd xx vvi d dt j vbdr vvn av p-acp dt j-jn pc-acp vvi.
(17) sermon (DIV1)
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I shall begin with the first, That the righteous perish as well as the unrighteous.
I shall begin with the First, That the righteous perish as well as the unrighteous.
pns11 vmb vvi p-acp dt ord, cst dt j vvi c-acp av c-acp dt j-u.
(17) sermon (DIV1)
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How is it that the righteous perish? not in their soul, they cannot perish so;
How is it that the righteous perish? not in their soul, they cannot perish so;
q-crq vbz pn31 cst dt j vvi? xx p-acp po32 n1, pns32 vmbx vvi av;
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nay, the truth is, they cannot perish properly in their bodies; for the bodies of the Saints never totally and finally perish;
nay, the truth is, they cannot perish properly in their bodies; for the bodies of the Saints never totally and finally perish;
uh-x, dt n1 vbz, pns32 vmbx vvi av-j p-acp po32 n2; p-acp dt n2 pp-f dt n2 av av-j cc av-j vvi;
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for the very dust of the Saints in the grave, is precious in God's sight, and they are asleep in Jesus;
for the very dust of the Saints in the grave, is precious in God's sighed, and they Are asleep in jesus;
p-acp dt j n1 pp-f dt n2 p-acp dt n1, vbz j p-acp npg1 n1, cc pns32 vbr j p-acp np1;
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and by the povver of Jesus Christ they shall be raised again glorious bodies: Nothing perisheth of a righteous man by death totally and finally, but sin;
and by the power of jesus christ they shall be raised again glorious bodies: Nothing Perishes of a righteous man by death totally and finally, but since;
cc p-acp dt n1 pp-f np1 np1 pns32 vmb vbi vvn av j n2: pix vvz pp-f dt j n1 p-acp n1 av-j cc av-j, cc-acp n1;
(17) sermon (DIV1)
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and therefore the meaning of the Word is as Musculus and Justin Martyr observe, perit, perisheth, that is, not according to the truth of the thing,
and Therefore the meaning of the Word is as Musculus and Justin Martyr observe, perit, Perishes, that is, not according to the truth of the thing,
cc av dt n1 pp-f dt n1 vbz p-acp np1 cc np1 n1 vvi, fw-la, vvz, cst vbz, xx vvg p-acp dt n1 pp-f dt n1,
(17) sermon (DIV1)
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but according to the opinion of the World;
but according to the opinion of the World;
cc-acp vvg p-acp dt n1 pp-f dt n1;
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and the proper language of this expression is this, The righteous perish, that is, the righteous must dye and go down to the house of rottennesse as well as others,
and the proper language of this expression is this, The righteous perish, that is, the righteous must die and go down to the house of rottenness as well as Others,
cc dt j n1 pp-f d n1 vbz d, dt j vvi, cst vbz, dt j vmb vvi cc vvi a-acp p-acp dt n1 pp-f n1 c-acp av c-acp n2-jn,
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and that upon a four-fold account.
and that upon a fourfold account.
cc cst p-acp dt n1 n1.
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First, Because the righteous are included within the Statute of death as well as the unrighteous; statutum est, Heb. 9.27. It is appointed for all men once to dye;
First, Because the righteous Are included within the Statute of death as well as the unrighteous; Statutum est, Hebrew 9.27. It is appointed for all men once to die;
ord, c-acp dt j vbr vvd p-acp dt n1 pp-f n1 c-acp av c-acp dt j; fw-la fw-la, np1 crd. pn31 vbz vvn p-acp d n2 a-acp pc-acp vvi;
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the righteous as well as the unrighteous:
the righteous as well as the unrighteous:
dt j c-acp av c-acp dt j-u:
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Indeed it is true, Jesus Christ hath taken avvay the hurt of death, but not death it self;
Indeed it is true, jesus christ hath taken away the hurt of death, but not death it self;
av pn31 vbz j, np1 np1 vhz vvn av dt n1 pp-f n1, cc-acp xx n1 pn31 n1;
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Jesus Christ hath disarmed death, made death like the Viper that fastened upon Paul 's hand, but did not hurt him;
jesus christ hath disarmed death, made death like the Viper that fastened upon Paul is hand, but did not hurt him;
np1 np1 vhz vvn n1, vvd n1 av-j dt n1 cst vvd p-acp np1 vbz n1, cc-acp vdd xx vvi pno31;
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he hath made it like the brazen Serpent that hath no sting, but a healing power in it;
he hath made it like the brazen Serpent that hath no sting, but a healing power in it;
pns31 vhz vvn pn31 av-j dt j n1 cst vhz dx n1, cc-acp dt j-vvg n1 p-acp pn31;
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Christ hath sanctified death, conquered and sweetned Death;
christ hath sanctified death, conquered and sweetened Death;
np1 vhz vvn n1, vvn cc vvd n1;
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at present we are all under the statute of Death, but at last this Enemy shall be destroyed, 2 Cor. 15. latter end. 2ly. The righteous consist of perishing principle as wel as the unrighteous;
At present we Are all under the statute of Death, but At last this Enemy shall be destroyed, 2 Cor. 15. latter end. 2ly. The righteous consist of perishing principle as well as the unrighteous;
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the righteous are earthly vessels, made of dust; their foundation is in the dust; their lives are a vapor as wel as the lives of the unrighteous.
the righteous Are earthly vessels, made of dust; their Foundation is in the dust; their lives Are a vapor as well as the lives of the unrighteous.
dt j vbr j n2, vvn pp-f n1; po32 n1 vbz p-acp dt n1; po32 n2 vbr dt n1 c-acp av c-acp dt n2 pp-f dt j.
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3. The righteous must die as wel as others, becaus they have a body of sin that they carry about with them;
3. The righteous must die as well as Others, Because they have a body of since that they carry about with them;
crd dt j vmb vvi c-acp av c-acp n2-jn, c-acp pns32 vhb dt n1 pp-f n1 cst pns32 vvb a-acp p-acp pno32;
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for there is no man so wise, that lives and sins not, Eccl. 7.20. Wherefore there is that which deservs death in a righteous man.
for there is no man so wise, that lives and Sins not, Ecclesiastes 7.20. Wherefore there is that which deservs death in a righteous man.
c-acp pc-acp vbz dx n1 av j, cst vvz cc vvz xx, np1 crd. c-crq pc-acp vbz d r-crq vvz n1 p-acp dt j n1.
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Lastly, and especially, The righteous must perish upon a peculiar account;
Lastly, and especially, The righteous must perish upon a peculiar account;
ord, cc av-j, dt j vmb vvi p-acp dt j n1;
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For if we had hope only in this life (saith the Apostle) we are of all men most miserable; For if we had hope only in this life (Says the Apostle) we Are of all men most miserable;
c-acp cs pns12 vhd n1 av-j p-acp d n1 (vvz dt n1) pns12 vbr pp-f d n2 av-ds j;
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and therefore they must perish to keep them from perishing; they must say as Themistocles, Periissem nisi periissem;
and Therefore they must perish to keep them from perishing; they must say as Themistocles, Periissem nisi periissem;
cc av pns32 vmb vvi pc-acp vvi pno32 p-acp vvg; pns32 vmb vvi p-acp np1, fw-la fw-la fw-la;
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they must die, that they may rest from their labour; for here is not our rest, Mic. 2.10. there remaineth a rest for the people of God;
they must die, that they may rest from their labour; for Here is not our rest, Mic. 2.10. there remains a rest for the people of God;
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there is no rest in this world; the word [ quies ] wants the plural number. 2ly. The righteous must die, that they may have their reward, their Crown of glory that God hath laid up for them;
there is no rest in this world; the word [ quies ] Wants the plural number. 2ly. The righteous must die, that they may have their reward, their Crown of glory that God hath laid up for them;
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they must first fight the good fight, and finish their course, and then they shal receive a Crown of glory. 3ly. They must die, that they may be free from sin;
they must First fight the good fight, and finish their course, and then they shall receive a Crown of glory. 3ly. They must die, that they may be free from since;
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for they shal never put off the body of sin, till they put off the body of flesh. 4ly. They must die, that mortality may be swallowed up of life, that corruption may put on incorruption. 5ly. They must die that they may be perfect in Grace.
for they shall never put off the body of since, till they put off the body of Flesh. 4ly. They must die, that mortality may be swallowed up of life, that corruption may put on incorruption. 5ly. They must die that they may be perfect in Grace.
c-acp pns32 vmb av-x vvi a-acp dt n1 pp-f n1, c-acp pns32 vvd a-acp dt n1 pp-f n1. av-j. pns32 vmb vvi, cst n1 vmb vbi vvn a-acp pp-f n1, cst n1 vmb vvi p-acp n1. av-j. pns32 vmb vvi cst pns32 vmb vbi j p-acp n1.
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Lastly, They must dye, that they may see God face to face, and be for ever with the Lord, which they cannot do till they dye;
Lastly, They must die, that they may see God face to face, and be for ever with the Lord, which they cannot doe till they die;
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therefore blessed be God that the righteous must perish.
Therefore blessed be God that the righteous must perish.
av vvn vbb np1 cst dt j vmb vvi.
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3850
If a man should bring news to a righteous man, That he should alwayes live on earth, always be young, rich and healthful, it would be unwelcome News;
If a man should bring news to a righteous man, That he should always live on earth, always be young, rich and healthful, it would be unwelcome News;
cs dt n1 vmd vvi n1 p-acp dt j n1, cst pns31 vmd av vvi p-acp n1, av vbb j, j cc j, pn31 vmd vbi j n1;
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for while we are in the body, we are absent from the Lord, and subject to sin;
for while we Are in the body, we Are absent from the Lord, and Subject to since;
c-acp cs pns12 vbr p-acp dt n1, pns12 vbr j p-acp dt n1, cc n-jn p-acp n1;
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and therefore when Peter asked Christ what should be done with John, Christ tells him, If I will that he tarry till I come, what's that to thee? from henceforth there went a report abroad that John should not dye, John 21.32.
and Therefore when Peter asked christ what should be done with John, christ tells him, If I will that he tarry till I come, what's that to thee? from henceforth there went a report abroad that John should not die, John 21.32.
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Now the Apostle himself was much displeased with this report, and look't upon it as a great affliction that he should not dye,
Now the Apostle himself was much displeased with this report, and looked upon it as a great affliction that he should not die,
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and therefore he himself confutes it; But yet Jesus (said he) said not that he should not dye;
and Therefore he himself confutes it; But yet jesus (said he) said not that he should not die;
cc av pns31 px31 vvz pn31; p-acp av np1 (vvd pns31) vvd xx cst pns31 vmd xx vvi;
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as if he had said, God forbid that I should not dye.
as if he had said, God forbid that I should not die.
c-acp cs pns31 vhd vvn, np1 vvb cst pns11 vmd xx vvi.
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Before I come to the Application of this point, give me leave to speak something to the second point,
Before I come to the Application of this point, give me leave to speak something to the second point,
c-acp pns11 vvb p-acp dt n1 pp-f d n1, vvb pno11 n1 pc-acp vvi pi p-acp dt ord n1,
(17) sermon (DIV1)
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and so I shall apply them both together.
and so I shall apply them both together.
cc av pns11 vmb vvi pno32 d av.
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The second Doctrine is this, That the perishing of a righteous man, is nothing but a gathering of him to God, Christ,
The second Doctrine is this, That the perishing of a righteous man, is nothing but a gathering of him to God, christ,
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and the blessed Society of Saints and Angels in Heaven. This is contained in the second expression, merciful men are taken away; and the blessed Society of Saints and Angels in Heaven. This is contained in the second expression, merciful men Are taken away;
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the word in the Hebrew is Colliguntur, they are gathered; it is exegetical of the former;
the word in the Hebrew is Colliguntur, they Are gathered; it is exegetical of the former;
dt n1 p-acp dt njp vbz fw-la, pns32 vbr vvn; pn31 vbz j pp-f dt j;
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they did not perish, but they are gathered to God and Christ;
they did not perish, but they Are gathered to God and christ;
pns32 vdd xx vvi, cc-acp pns32 vbr vvn p-acp np1 cc np1;
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there is a great deal of excellency, and a Magazine of sweetnesse in this expression, They are gathered: It implies two things,
there is a great deal of excellency, and a Magazine of sweetness in this expression, They Are gathered: It Implies two things,
pc-acp vbz dt j n1 pp-f n1, cc dt n1 pp-f n1 p-acp d n1, pns32 vbr vvn: pn31 vvz crd n2,
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First, That the righteous are in a scattered condition while they are in this World, and that three wayes.
First, That the righteous Are in a scattered condition while they Are in this World, and that three ways.
ord, cst dt j vbr p-acp dt j-vvn n1 cs pns32 vbr p-acp d n1, cc d crd n2.
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First, They are scattered among the wicked and ungodly of the World, as sheep among Wolves;
First, They Are scattered among the wicked and ungodly of the World, as sheep among Wolves;
ord, pns32 vbr vvn p-acp dt j cc j pp-f dt n1, c-acp n1 p-acp n2;
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as Lambs among Lions, rent and torn in pieces, forced to wander up and down in Sheep-Skins, and Goat-Skins.
as Lambs among Lions, rend and torn in Pieces, forced to wander up and down in Sheep-Skins, and Goat-Skins.
c-acp n2 p-acp n2, vvn cc vvn p-acp n2, vvd pc-acp vvi a-acp cc a-acp p-acp n2, cc n2.
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2dly, The righteous are scattered in the World one from another, and that two wayes: 1. They are scattered by their different habitations;
2dly, The righteous Are scattered in the World one from Another, and that two ways: 1. They Are scattered by their different habitations;
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(17) sermon (DIV1)
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for the godly are forced to separate one from another, as Lot from Abraham. 2. They are scattered one from another by the cruel persecution of wicked men;
for the godly Are forced to separate one from Another, as Lot from Abraham. 2. They Are scattered one from Another by the cruel persecution of wicked men;
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and therefore you read Acts 8. that at that time when there was a persecution against the Church at Jerusalem, that they were all scattered abroad.
and Therefore you read Acts 8. that At that time when there was a persecution against the Church At Jerusalem, that they were all scattered abroad.
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3dly, The godly are scattered in this life from the glorious presence of God in Heaven;
3dly, The godly Are scattered in this life from the glorious presence of God in Heaven;
av, dt j vbr vvn p-acp d n1 p-acp dt j n1 pp-f np1 p-acp n1;
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indeed they are never scattered from the gracious presence of God, but sometimes they are scattered from the comforting presence of God;
indeed they Are never scattered from the gracious presence of God, but sometime they Are scattered from the comforting presence of God;
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and as long as we live in this World, we shall be scattered from the glorious presence of God;
and as long as we live in this World, we shall be scattered from the glorious presence of God;
cc c-acp av-j c-acp pns12 vvb p-acp d n1, pns12 vmb vbi vvn p-acp dt j n1 pp-f np1;
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for while we are in the body, we are absent ftom the Lord. Secondly, This implies a bringing of God's people out of this scattered condition;
for while we Are in the body, we Are absent ftom the Lord. Secondly, This Implies a bringing of God's people out of this scattered condition;
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it is a gathering of the righteous out of this World, into another, from a sinful persecuted world, into a sinless glorious world, from diversity of dwellings on earth, to dwel altogether in one heaven;
it is a gathering of the righteous out of this World, into Another, from a sinful persecuted world, into a sinless glorious world, from diversity of dwellings on earth, to dwell altogether in one heaven;
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it is a gathering out of the reach of men and divels:
it is a gathering out of the reach of men and Devils:
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a gathering them not only to the gracious, but to the glorious presence of God and Christ,
a gathering them not only to the gracious, but to the glorious presence of God and christ,
dt vvg pno32 xx av-j p-acp dt j, cc-acp p-acp dt j n1 pp-f np1 cc np1,
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and to the souls of just men made perfect, and to the general assembly of the first born,
and to the Souls of just men made perfect, and to the general assembly of the First born,
cc p-acp dt n2 pp-f j n2 vvd j, cc p-acp dt j n1 pp-f dt ord vvn,
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and to the city of the living God, the heavenly Jerusalem, where they shall live together, never to be scattered again.
and to the City of the living God, the heavenly Jerusalem, where they shall live together, never to be scattered again.
cc p-acp dt n1 pp-f dt j-vvg np1, dt j np1, c-crq pns32 vmb vvi av, av-x pc-acp vbi vvn av.
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To understand this the better, let me offer three things to you, shewing you that the godly are gathered to God three ways:
To understand this the better, let me offer three things to you, showing you that the godly Are gathered to God three ways:
p-acp vvi d dt jc, vvb pno11 vvi crd n2 p-acp pn22, vvg pn22 cst dt j vbr vvn p-acp np1 crd n2:
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In this life, at death, and at the day of judgment.
In this life, At death, and At the day of judgement.
p-acp d n1, p-acp n1, cc p-acp dt n1 pp-f n1.
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First, the righteous are gathered to God in this life, and that is at their first conversion;
First, the righteous Are gathered to God in this life, and that is At their First conversion;
ord, dt j vbr vvn p-acp np1 p-acp d n1, cc d vbz p-acp po32 ord n1;
(17) sermon (DIV1)
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for by nature we are all aliens and strangers to God, scattered from any union or communion with God;
for by nature we Are all aliens and Strangers to God, scattered from any Union or communion with God;
c-acp p-acp n1 pns12 vbr d n2-jn cc n2 p-acp np1, vvn p-acp d n1 cc n1 p-acp np1;
(17) sermon (DIV1)
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not only scattered from the glorious but from the gracious presence of God. God made man at first to enjoy communion with himself;
not only scattered from the glorious but from the gracious presence of God. God made man At First to enjoy communion with himself;
xx av-j vvn p-acp dt j cc-acp p-acp dt j n1 pp-f np1. np1 vvd n1 p-acp ord pc-acp vvi n1 p-acp px31;
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but Adam lost this by his sin, and now we are all Cains and Vagabonds, scattered from the love of God,
but Adam lost this by his since, and now we Are all Cains and Vagabonds, scattered from the love of God,
cc-acp np1 vvn d p-acp po31 n1, cc av pns12 vbr d np1 cc n2, vvn p-acp dt n1 pp-f np1,
(17) sermon (DIV1)
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and from union and communion with God; but when God converts any of the Elect, he gathers them home to himself;
and from Union and communion with God; but when God converts any of the Elect, he gathers them home to himself;
cc p-acp n1 cc n1 p-acp np1; cc-acp c-crq np1 vvz d pp-f dt j-vvn, pns31 vvz pno32 av-an p-acp px31;
(17) sermon (DIV1)
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for conversion is nothing but God's gathering them to himself in the second Adam that were scattered from him in the first Adam; the first Adam was a root of scattering, a root of separation from God;
for conversion is nothing but God's gathering them to himself in the second Adam that were scattered from him in the First Adam; the First Adam was a root of scattering, a root of separation from God;
p-acp n1 vbz pix p-acp npg1 vvg pno32 p-acp px31 p-acp dt ord np1 cst vbdr vvn p-acp pno31 p-acp dt ord np1; dt ord np1 vbds dt n1 pp-f vvg, dt n1 pp-f n1 p-acp np1;
(17) sermon (DIV1)
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but the second Adam was a root of union and conjunction. Christ is the head, and all the elect are all gathered together in him;
but the second Adam was a root of Union and conjunction. christ is the head, and all the elect Are all gathered together in him;
cc-acp dt ord np1 vbds dt n1 pp-f n1 cc n1. np1 vbz dt n1, cc d dt j vbr d vvn av p-acp pno31;
(17) sermon (DIV1)
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1 Eph. 10. that he might gather together in one all things in Christ;
1 Ephesians 10. that he might gather together in one all things in christ;
crd np1 crd cst pns31 vmd vvi av p-acp crd d n2 p-acp np1;
(17) sermon (DIV1)
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so that conversion is nothing but a gathering of the elect of God to Christ by faith,
so that conversion is nothing but a gathering of the elect of God to christ by faith,
av d n1 vbz pix p-acp dt n-vvg pp-f dt n-vvn pp-f np1 p-acp np1 p-acp n1,
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and a gathering to one another by love and charity. Secondly, Gods people are gathered at death;
and a gathering to one Another by love and charity. Secondly, God's people Are gathered At death;
cc dt vvg p-acp crd j-jn p-acp n1 cc n1. ord, npg1 n1 vbr vvn p-acp n1;
(17) sermon (DIV1)
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here they are gathered to Christ by grace, but at death they are gathered to Christ in glory;
Here they Are gathered to christ by grace, but At death they Are gathered to christ in glory;
av pns32 vbr vvn p-acp np1 p-acp n1, cc-acp p-acp n1 pns32 vbr vvn p-acp np1 p-acp n1;
(17) sermon (DIV1)
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here they are gathered to God by hope, but at death by fruition; here Christ is gathered to us, he comes down & dwells with us;
Here they Are gathered to God by hope, but At death by fruition; Here christ is gathered to us, he comes down & dwells with us;
av pns32 vbr vvn p-acp np1 p-acp n1, cc-acp p-acp n1 p-acp n1; av np1 vbz vvn p-acp pno12, pns31 vvz a-acp cc vvz p-acp pno12;
(17) sermon (DIV1)
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but at death we shall be gathered to him, we shall go up, and be joyned with him.
but At death we shall be gathered to him, we shall go up, and be joined with him.
cc-acp p-acp n1 pns12 vmb vbi vvn p-acp pno31, pns12 vmb vvi a-acp, cc vbi vvn p-acp pno31.
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There's a great deal of difference between esse cum Christo, and esse in Christo; esse cum Christo, to be one with Christ is a Christians great security;
There's a great deal of difference between esse cum Christ, and esse in Christ; esse cum Christ, to be one with christ is a Christians great security;
pc-acp|vbz dt j n1 pp-f n1 p-acp fw-la fw-la fw-la, cc fw-la p-acp fw-la; fw-la fw-la fw-la, pc-acp vbi pi p-acp np1 vbz dt njpg2 j n1;
(17) sermon (DIV1)
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but esse in Christo, to be one in Christ, it is a Christians great felicity: In this life we are gathered to God by faith, but at death by vision.
but esse in Christ, to be one in christ, it is a Christians great felicity: In this life we Are gathered to God by faith, but At death by vision.
cc-acp fw-la p-acp fw-la, pc-acp vbi pi p-acp np1, pn31 vbz dt njpg2 j n1: p-acp d n1 pns12 vbr vvn p-acp np1 p-acp n1, cc-acp p-acp n1 p-acp n1.
(17) sermon (DIV1)
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Lastly, we shall be gathered to God at the day of Judgment; it is called the day of the gathering of the Saints together;
Lastly, we shall be gathered to God At the day of Judgement; it is called the day of the gathering of the Saints together;
ord, pns12 vmb vbi vvn p-acp np1 p-acp dt n1 pp-f n1; pn31 vbz vvn dt n1 pp-f dt n-vvg pp-f dt n2 av;
(17) sermon (DIV1)
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A day when all the Saints that are, have been, or shall be, shall all be gathered together. 2 Thes. 2.1. I beseech you brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him at the great day;
A day when all the Saints that Are, have been, or shall be, shall all be gathered together. 2 Thebes 2.1. I beseech you brothers, by the coming of our Lord jesus christ, and by our gathering together unto him At the great day;
dt n1 c-crq d dt n2 cst vbr, vhb vbn, cc vmb vbi, vmb d vbi vvn av. crd np1 crd. pns11 vvb pn22 n2, p-acp dt n-vvg pp-f po12 n1 np1 np1, cc p-acp po12 n-vvg av p-acp pno31 p-acp dt j n1;
(17) sermon (DIV1)
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At the day of judgement we shall all be gathered together, and shall be all taken up to heaven;
At the day of judgement we shall all be gathered together, and shall be all taken up to heaven;
p-acp dt n1 pp-f n1 pns12 vmb d vbi vvn av, cc vmb vbi av-d vvn a-acp p-acp n1;
(17) sermon (DIV1)
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I mean all the righteous, and be ever with the Lord; and so much for the opening of the doctrine.
I mean all the righteous, and be ever with the Lord; and so much for the opening of the Doctrine.
pns11 vvb d dt j, cc vbb av p-acp dt n1; cc av av-d c-acp dt n-vvg pp-f dt n1.
(17) sermon (DIV1)
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But here it may be objected; Are not the unrighteous gathered by death as well as the righteous?
But Here it may be objected; are not the unrighteous gathered by death as well as the righteous?
p-acp av pn31 vmb vbi vvn; vbr xx dt j vvn p-acp n1 c-acp av c-acp dt j?
(17) sermon (DIV1)
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I answer, It is true, the unrighteous are scattered in this life, and gathered by death as well as the righteous,
I answer, It is true, the unrighteous Are scattered in this life, and gathered by death as well as the righteous,
pns11 vvb, pn31 vbz j, dt j vbr vvn p-acp d n1, cc vvd p-acp n1 c-acp av c-acp dt j,
(17) sermon (DIV1)
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but with a great deal of difference. First, the wicked are scattered in this life, but they are scattered from God;
but with a great deal of difference. First, the wicked Are scattered in this life, but they Are scattered from God;
cc-acp p-acp dt j n1 pp-f n1. ord, dt j vbr vvn p-acp d n1, cc-acp pns32 vbr vvn p-acp np1;
(17) sermon (DIV1)
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but the godly are scattered for God, and for a good Conscience many times, as they at Jerusalem were scattered:
but the godly Are scattered for God, and for a good Conscience many times, as they At Jerusalem were scattered:
cc-acp dt j vbr vvn p-acp np1, cc p-acp dt j n1 d n2, c-acp pns32 p-acp np1 vbdr vvn:
(17) sermon (DIV1)
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The godly are scattered from the glorious presence of God in Heaven; but the wicked are scattered from the gracious presence of God on earth.
The godly Are scattered from the glorious presence of God in Heaven; but the wicked Are scattered from the gracious presence of God on earth.
dt j vbr vvn p-acp dt j n1 pp-f np1 p-acp n1; cc-acp dt j vbr vvn p-acp dt j n1 pp-f np1 p-acp n1.
(17) sermon (DIV1)
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Again, the scattering of the wicked is a curse to them, and it is threatned as a curse, Levit. 26 32. I will scatter you among the heathen,
Again, the scattering of the wicked is a curse to them, and it is threatened as a curse, Levit. 26 32. I will scatter you among the heathen,
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(17) sermon (DIV1)
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and draw out my sword after you: and draw out my sword After you:
cc vvi av po11 n1 p-acp pn22:
(17) sermon (DIV1)
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And wherever the wicked come, in what part soever of the World the wicked are scattered, they bring the curse of God with them;
And wherever the wicked come, in what part soever of the World the wicked Are scattered, they bring the curse of God with them;
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(17) sermon (DIV1)
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and they bring the Judgements of God on Towns or Cities where they are, as Plague, Famine and Sword, and all miseries.
and they bring the Judgments of God on Towns or Cities where they Are, as Plague, Famine and Sword, and all misery's.
cc pns32 vvb dt n2 pp-f np1 p-acp n2 cc n2 c-crq pns32 vbr, c-acp n1, n1 cc n1, cc d n2.
(17) sermon (DIV1)
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But the godly when they are scattered, they are scattered as a blessing;
But the godly when they Are scattered, they Are scattered as a blessing;
p-acp dt j c-crq pns32 vbr vvn, pns32 vbr vvn p-acp dt n1;
(17) sermon (DIV1)
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into what Countrey or Town soever they come, they come as a blessing, they come like a ship laden with Corn, to a Town ready to perish with Famine;
into what Country or Town soever they come, they come as a blessing, they come like a ship laden with Corn, to a Town ready to perish with Famine;
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(17) sermon (DIV1)
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they come as a blessing four ways. First, By their prayers, to pray down a blessing on the place where they come.
they come as a blessing four ways. First, By their Prayers, to pray down a blessing on the place where they come.
pns32 vvb p-acp dt n1 crd n2. ord, p-acp po32 n2, pc-acp vvi a-acp dt n1 p-acp dt n1 c-crq pns32 vvb.
(17) sermon (DIV1)
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Secondly, They come as a blessing by their holy life and conversation; that is a Loadstone to draw others to holiness.
Secondly, They come as a blessing by their holy life and Conversation; that is a Loadstone to draw Others to holiness.
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(17) sermon (DIV1)
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Thirdly, They come as a blessing by their holy advice and counsel that they give to the place where they come.
Thirdly, They come as a blessing by their holy Advice and counsel that they give to the place where they come.
ord, pns32 vvb p-acp dt n1 p-acp po32 j n1 cc n1 cst pns32 vvb p-acp dt n1 c-crq pns32 vvb.
(17) sermon (DIV1)
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Nay fourthly, their very presence is a blessing; as long at Lot was in Sodom, Sodom could not be destroyed;
Nay fourthly, their very presence is a blessing; as long At Lot was in Sodom, Sodom could not be destroyed;
uh j, po32 j n1 vbz dt n1; c-acp av-j p-acp n1 vbds p-acp np1, np1 vmd xx vbi vvn;
(17) sermon (DIV1)
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so long as Paul was in the Ship, the three hundred could not be drown'd.
so long as Paul was in the Ship, the three hundred could not be drowned.
av av-j c-acp np1 vbds p-acp dt n1, dt crd crd vmd xx vbi vvn.
(17) sermon (DIV1)
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So that the godly come as a bles ing where-ever th•y are scattered, but the wicked are as chaff scattered by the Wind,
So that the godly come as a bles ing wherever th•y Are scattered, but the wicked Are as chaff scattered by the Wind,
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(17) sermon (DIV1)
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and they are scattered as the dust of the earth. You know when the dust is scattered, it gets into mens eyes, and blinds them,
and they Are scattered as the dust of the earth. You know when the dust is scattered, it gets into men's eyes, and blinds them,
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(17) sermon (DIV1)
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and falls upon their cloaths and sullies and defiles them; so the wicked where-ever they are scattered, they defile the place where they are scattered.
and falls upon their clothes and sullies and defiles them; so the wicked wherever they Are scattered, they defile the place where they Are scattered.
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(17) sermon (DIV1)
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The godly are as Planets, that wander and move from one part of Heaven to another, carrying light to the World.
The godly Are as Planets, that wander and move from one part of Heaven to Another, carrying Light to the World.
dt j vbr p-acp n2, cst vvb cc vvi p-acp crd n1 pp-f n1 p-acp j-jn, vvg n1 p-acp dt n1.
(17) sermon (DIV1)
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Secondly, As the vvicked are scattered while they live, so vvhen they dye, they are gathered; it is tru•:
Secondly, As the wicked Are scattered while they live, so when they die, they Are gathered; it is tru•:
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(17) sermon (DIV1)
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But hovv? not to God and Christ, and his Angels; but they are gathered to the Devil and his Angels, and to damned spirits;
But how? not to God and christ, and his Angels; but they Are gathered to the devil and his Angels, and to damned spirits;
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(17) sermon (DIV1)
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not as bundles of Wheat into the Barn of Heaven, but as bundles of Tares to be burned for ever in everlasting fire.
not as bundles of Wheat into the Barn of Heaven, but as bundles of Tares to be burned for ever in everlasting fire.
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(17) sermon (DIV1)
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Now, if the righteous perish as vvell as others, and if their perishing be nothing but a gathering to God and Christ: Then
Now, if the righteous perish as well as Others, and if their perishing be nothing but a gathering to God and christ: Then
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(17) sermon (DIV1)
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First, learn hence the preciousness of every righteous man; the great God wil not gather things of no value;
First, Learn hence the preciousness of every righteous man; the great God will not gather things of no valve;
ord, vvb av dt n1 pp-f d j n1; dt j np1 vmb xx vvi n2 pp-f dx n1;
(17) sermon (DIV1)
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great men do not use to gather chaff and straw;
great men do not use to gather chaff and straw;
j n2 vdb xx vvi pc-acp vvi n1 cc n1;
(17) sermon (DIV1)
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and therefore when God saith of Josiah I will gather thee to thy Fathers, it was a sign he was a precious pearl worth the gathering,
and Therefore when God Says of Josiah I will gather thee to thy Father's, it was a Signen he was a precious pearl worth the gathering,
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(17) sermon (DIV1)
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and of a high value and account in the sight of God; and so is every true child of God;
and of a high valve and account in the sighed of God; and so is every true child of God;
cc pp-f dt j n1 cc vvi p-acp dt n1 pp-f np1; cc av vbz d j n1 pp-f np1;
(17) sermon (DIV1)
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right dear and precious are they in the sight of God, both living and dying; they are bought wirh a great price;
right dear and precious Are they in the sighed of God, both living and dying; they Are bought with a great price;
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(17) sermon (DIV1)
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not with gold and silver, and other corruptible things; but they are bought with the precious blood of the Son of God:
not with gold and silver, and other corruptible things; but they Are bought with the precious blood of the Son of God:
xx p-acp n1 cc n1, cc j-jn j n2; cc-acp pns32 vbr vvn p-acp dt j n1 pp-f dt n1 pp-f np1:
(17) sermon (DIV1)
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They are as precious to God as the apple of his eye; so precious that he hath given Christ for them and to them;
They Are as precious to God as the apple of his eye; so precious that he hath given christ for them and to them;
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(17) sermon (DIV1)
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so precious that he called them his Jewels, his peculiar treasure, his Jedidiahs, and therefore God will not suffer them to perish,
so precious that he called them his Jewels, his peculiar treasure, his Jedidiahs, and Therefore God will not suffer them to perish,
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(17) sermon (DIV1)
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but gather them to himself before the evil day come, as the husbandman gathers in the corn before the beasts go out into the field.
but gather them to himself before the evil day come, as the husbandman gathers in the corn before the beasts go out into the field.
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(17) sermon (DIV1)
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Secondly, Learn here what reason we have to be comforted in the death of a righteous man or woman,
Secondly, Learn Here what reason we have to be comforted in the death of a righteous man or woman,
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(17) sermon (DIV1)
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because their death is not a perishing, but a gathering to God and Christ, and the society of Saints and Angels.
Because their death is not a perishing, but a gathering to God and christ, and the society of Saints and Angels.
c-acp po32 n1 vbz xx dt j-vvg, cc-acp dt n-vvg p-acp np1 cc np1, cc dt n1 pp-f n2 cc n2.
(17) sermon (DIV1)
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The death of a righteous man is no more then if a Merchant that hath abundance of Jewels in a far country, he should send for them home.
The death of a righteous man is no more then if a Merchant that hath abundance of Jewels in a Far country, he should send for them home.
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(17) sermon (DIV1)
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Why death to a righteous man is nothing but Gods sending for his Jewels home. Such a phrase there is in Mal. 3.17. In the day that I make up my Jewels they shall be mine.
Why death to a righteous man is nothing but God's sending for his Jewels home. Such a phrase there is in Malachi 3.17. In the day that I make up my Jewels they shall be mine.
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(17) sermon (DIV1)
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In this life they are imperfect Jewels; they are like gold in the oar mingled with a great deal of drosse;
In this life they Are imperfect Jewels; they Are like gold in the oar mingled with a great deal of dross;
p-acp d n1 pns32 vbr j n2; pns32 vbr av-j n1 p-acp dt n1 vvn p-acp dt j n1 pp-f n1;
(17) sermon (DIV1)
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and death is nothing but a perfecting of •hese Jewels; death is nothing more;
and death is nothing but a perfecting of •hese Jewels; death is nothing more;
cc n1 vbz pix p-acp dt j-vvg pp-f n1 n2; n1 vbz pix av-dc;
(17) sermon (DIV1)
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and God doth nothing by death, but as a gold-finder gather up all his ends of gold and silver:
and God does nothing by death, but as a gold-finder gather up all his ends of gold and silver:
cc np1 vdz pix p-acp n1, cc-acp c-acp dt n1 vvb a-acp d po31 n2 pp-f n1 cc n1:
(17) sermon (DIV1)
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It is nothing but just as if a Father should send for his Son home that had been a long while absent from him to his own house;
It is nothing but just as if a Father should send for his Son home that had been a long while absent from him to his own house;
pn31 vbz pix cc-acp j c-acp cs dt n1 vmd vvi p-acp po31 n1 av-an cst vhd vbn dt j cs j p-acp pno31 p-acp po31 d n1;
(17) sermon (DIV1)
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it is a carrying us to our Father's house: And therefore let us be comforted when our righteous friends die;
it is a carrying us to our Father's house: And Therefore let us be comforted when our righteous Friends die;
pn31 vbz dt vvg pno12 p-acp po12 ng1 n1: cc av vvb pno12 vbi vvn c-crq po12 j n2 vvb;
(17) sermon (DIV1)
761
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though their death be matter of sorrow to us, in regard of the loss that we sustain by their death;
though their death be matter of sorrow to us, in regard of the loss that we sustain by their death;
cs po32 n1 vbb n1 pp-f n1 p-acp pno12, p-acp n1 pp-f dt n1 cst pns12 vvb p-acp po32 n1;
(17) sermon (DIV1)
761
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and because their death is a warning-piece of evil to come; yet in regard of them we have no cause to mourn.
and Because their death is a warning-piece of evil to come; yet in regard of them we have no cause to mourn.
cc c-acp po32 n1 vbz dt n1 pp-f j-jn pc-acp vvi; av p-acp n1 pp-f pno32 pns12 vhb dx n1 pc-acp vvi.
(17) sermon (DIV1)
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I speak this to those that are related to the righteous when they die;
I speak this to those that Are related to the righteous when they die;
pns11 vvb d p-acp d cst vbr vvn p-acp dt j c-crq pns32 vvb;
(17) sermon (DIV1)
761
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3944
Did you ever see a Husbandman that mourned for the carrying of his corn into the Barn? or a Jeweller mourn for making up of his Jewels? Let us mourn rather that we are left scattered among the wicked of the Earth,
Did you ever see a Husbandman that mourned for the carrying of his corn into the Barn? or a Jeweller mourn for making up of his Jewels? Let us mourn rather that we Are left scattered among the wicked of the Earth,
vdd pn22 av vvi dt n1 cst vvd p-acp dt vvg pp-f po31 n1 p-acp dt n1? cc dt n1 vvi p-acp vvg a-acp pp-f po31 n2? vvb pno12 vvi av-c cst pns12 vbr vvn vvn p-acp dt j pp-f dt n1,
(17) sermon (DIV1)
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& from the glorious presence of God and Christ; and let us mourn for those that are scattered from Christ, and from grace;
& from the glorious presence of God and christ; and let us mourn for those that Are scattered from christ, and from grace;
cc p-acp dt j n1 pp-f np1 cc np1; cc vvb pno12 vvi p-acp d cst vbr vvn p-acp np1, cc p-acp n1;
(17) sermon (DIV1)
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and for those that whilest they live, are scattered, and when they die, are gathered to the Divel and his Angels:
and for those that whilst they live, Are scattered, and when they die, Are gathered to the devil and his Angels:
cc p-acp d cst cs pns32 vvb, vbr vvn, cc c-crq pns32 vvb, vbr vvn p-acp dt n1 cc po31 n2:
(17) sermon (DIV1)
761
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3947
Let us not mourn for those that die in Christ, but let us mourn for those that live out of Christ;
Let us not mourn for those that die in christ, but let us mourn for those that live out of christ;
vvb pno12 xx vvi p-acp d cst vvb p-acp np1, cc-acp vvb pno12 vvi p-acp d cst vvb av pp-f np1;
(17) sermon (DIV1)
761
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let us not mourn over the body that the soul hath left, but let us mourn over the soul that God hath left.
let us not mourn over the body that the soul hath left, but let us mourn over the soul that God hath left.
vvb pno12 xx vvi p-acp dt n1 cst dt n1 vhz vvn, cc-acp vvb pno12 vvi p-acp dt n1 cst np1 vhz vvn.
(17) sermon (DIV1)
761
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The third Use is of Consolation to all the people of God in reference to evil times that are coming upon us,
The third Use is of Consolation to all the people of God in Referente to evil times that Are coming upon us,
dt ord n1 vbz pp-f n1 p-acp d dt n1 pp-f np1 p-acp n1 p-acp j-jn n2 cst vbr vvg p-acp pno12,
(17) sermon (DIV1)
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or to the evil of times.
or to the evil of times.
cc p-acp dt n-jn pp-f n2.
(17) sermon (DIV1)
762
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Whatever befalls a Child of God in this life, though he be scattered by wicked men, from England into Foreign Countreys,
Whatever befalls a Child of God in this life, though he be scattered by wicked men, from England into Foreign Countries',
r-crq vvz dt n1 pp-f np1 p-acp d n1, cs pns31 vbb vvn p-acp j n2, p-acp np1 p-acp j ng2,
(17) sermon (DIV1)
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3952
though he wander up and down in Desarts and Wildernesses, though he be scattered from house to prison,
though he wander up and down in Deserts and Wildernesses, though he be scattered from house to prison,
cs pns31 vvb a-acp cc a-acp p-acp n2 cc n2, cs pns31 vbb vvn p-acp n1 p-acp n1,
(17) sermon (DIV1)
762
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3953
yet there will be a gathering time shortly;
yet there will be a gathering time shortly;
av pc-acp vmb vbi dt j-vvg n1 av-j;
(17) sermon (DIV1)
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there will a time come when all the Saints shall be gathered to Christ, and to one another, never to part any more.
there will a time come when all the Saints shall be gathered to christ, and to one Another, never to part any more.
pc-acp vmb dt n1 vvb c-crq d dt n2 vmb vbi vvn p-acp np1, cc p-acp crd j-jn, av-x pc-acp vvi d dc.
(17) sermon (DIV1)
762
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The death of God's people is not a perishing, but a gathering; comfort your selves therefore with these vvords, against the fear of death;
The death of God's people is not a perishing, but a gathering; Comfort your selves Therefore with these words, against the Fear of death;
dt n1 pp-f npg1 n1 vbz xx dt j-vvg, cc-acp dt n-vvg; vvb po22 n2 av p-acp d n2, p-acp dt n1 pp-f n1;
(17) sermon (DIV1)
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3956
look upon death as a gathering, as a gathering to Christ: You are here as Daniel in the Lyons Den, as Jeremiah in the Dungeon;
look upon death as a gathering, as a gathering to christ: You Are Here as daniel in the Lyons Den, as Jeremiah in the Dungeon;
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(17) sermon (DIV1)
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3957
yet there will come a gathering;
yet there will come a gathering;
av pc-acp vmb vvi dt vvg;
(17) sermon (DIV1)
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3958
and if you dye in a good Cause, you shall not perish, but be gathered to Christ, to his Saints and Angels.
and if you die in a good Cause, you shall not perish, but be gathered to christ, to his Saints and Angels.
cc cs pn22 vvb p-acp dt j n1, pn22 vmb xx vvi, cc-acp vbi vvn p-acp np1, p-acp po31 n2 cc n2.
(17) sermon (DIV1)
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But you will say, If I were sure when I dye, that I should be gathered to Christ, to live for ever with him, this would be matter of great consolation to me;
But you will say, If I were sure when I die, that I should be gathered to christ, to live for ever with him, this would be matter of great consolation to me;
p-acp pn22 vmb vvi, cs pns11 vbdr j c-crq pns11 vvb, cst pns11 vmd vbi vvn p-acp np1, pc-acp vvi p-acp av p-acp pno31, d vmd vbi n1 pp-f j n1 p-acp pno11;
(17) sermon (DIV1)
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3960
but you told me, the wicked are gathered by death as well as the godly;
but you told me, the wicked Are gathered by death as well as the godly;
cc-acp pn22 vvd pno11, dt j vbr vvn p-acp n1 c-acp av c-acp dt j;
(17) sermon (DIV1)
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3961
how shall I know whether (when I come to dye) I shall be gathered to the Devil and his Angels,
how shall I know whither (when I come to die) I shall be gathered to the devil and his Angels,
q-crq vmb pns11 vvi cs (c-crq pns11 vvb pc-acp vvi) pns11 vmb vbi vvn p-acp dt n1 cc po31 n2,
(17) sermon (DIV1)
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or to Christ and his Angels? How shall I know whether I shall be gathered at death as a bundle of tares to be burned in Hell,
or to christ and his Angels? How shall I know whither I shall be gathered At death as a bundle of tares to be burned in Hell,
cc p-acp np1 cc po31 n2? q-crq vmb pns11 vvi cs pns11 vmb vbi vvn p-acp n1 p-acp dt n1 pp-f n2 pc-acp vbi vvn p-acp n1,
(17) sermon (DIV1)
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or as a bundle of Wheat to be carried up into the Barn of Heaven? or as a bundle of Wheat to be carried up into the Barn of Heaven?
cc p-acp dt n1 pp-f n1 pc-acp vbi vvn a-acp p-acp dt n1 pp-f n1?
(17) sermon (DIV1)
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I answer, you may know it by four things. First, If you are righteous, then you shall be gathered to Christ at death;
I answer, you may know it by four things. First, If you Are righteous, then you shall be gathered to christ At death;
pns11 vvb, pn22 vmb vvi pn31 p-acp crd n2. ord, cs pn22 vbr j, cs pn22 vmb vbi vvn p-acp np1 p-acp n1;
(17) sermon (DIV1)
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for the righteous shall go into everlasting life: Heaven is entailed upon righteous men; by righteousness I mean the imputed righteousness, and the imparted righteousnesse of Jesus Christ:for the righteous shall go into everlasting life: Heaven is entailed upon righteous men; by righteousness I mean the imputed righteousness, and the imparted righteousness of jesus christ:
p-acp dt j vmb vvi p-acp j n1: n1 vbz vvn p-acp j n2; p-acp n1 pns11 vvb dt j-vvn n1, cc dt vvn n1 pp-f np1 np1:
(17) sermon (DIV1)
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3966
I wave the explication of them, because time will not give leave.
I wave the explication of them, Because time will not give leave.
pns11 vvb dt n1 pp-f pno32, c-acp n1 vmb xx vvi n1.
(17) sermon (DIV1)
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Know you not (saith the Apostle) that no unrighteous man shall inherit the Kingdom of God? Damnation is entailed upon unrighteous men: Secondly, If you are merciful;Know you not (Says the Apostle) that no unrighteous man shall inherit the Kingdom of God? Damnation is entailed upon unrighteous men: Secondly, If you Are merciful;
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(17) sermon (DIV1)
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the merciful man shall be gathered to Christ:
the merciful man shall be gathered to christ:
dt j n1 vmb vbi vvn p-acp np1:
(17) sermon (DIV1)
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If you are one that is full of bowels of compassion to the distressed Members of Jesus Christ,
If you Are one that is full of bowels of compassion to the distressed Members of jesus christ,
cs pn22 vbr crd cst vbz j pp-f n2 pp-f n1 p-acp dt j-vvn n2 pp-f np1 np1,
(17) sermon (DIV1)
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for Christ hath said it, Blessed are the merciful, for they shall obtain mercy.
for christ hath said it, Blessed Are the merciful, for they shall obtain mercy.
p-acp np1 vhz vvn pn31, vvn vbr dt j, c-acp pns32 vmb vvi n1.
(17) sermon (DIV1)
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3971
Now if you are hard-hearted, covetous, worldly-minded, remember that Text, He shall have judgement without mercy, that shews no mercy.
Now if you Are hardhearted, covetous, worldly-minded, Remember that Text, He shall have judgement without mercy, that shows no mercy.
av cs pn22 vbr j, j, j, vvb d n1, pns31 vmb vhi n1 p-acp n1, cst vvz dx n1.
(17) sermon (DIV1)
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3972
Thirdly, He that is gathered to the second Adam by faith in this World, shal certainly be gathered unto Christ by vision in the other World;
Thirdly, He that is gathered to the second Adam by faith in this World, shall Certainly be gathered unto christ by vision in the other World;
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(17) sermon (DIV1)
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Christ Jesus will save all his Members; and you must know, that Faith is a transplanting Grace;
christ jesus will save all his Members; and you must know, that Faith is a transplanting Grace;
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(17) sermon (DIV1)
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3974
it is not only a heart-purifying, but a World-overcoming Grace, it takes a man out of the old Adam, and puts him into the new Adam; it takes a man out of the root of scattering,
it is not only a heart-purifying, but a World-overcoming Grace, it Takes a man out of the old Adam, and puts him into the new Adam; it Takes a man out of the root of scattering,
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(17) sermon (DIV1)
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and puts him into the root of union & conjunction:
and puts him into the root of Union & conjunction:
cc vvz pno31 p-acp dt n1 pp-f n1 cc n1:
(17) sermon (DIV1)
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3976
Wherefore you that are now joined to Christ by faith here, shall be joined to Christ in glory hereafter:
Wherefore you that Are now joined to christ by faith Here, shall be joined to christ in glory hereafter:
c-crq pn22 d vbr av vvn p-acp np1 p-acp n1 av, vmb vbi vvn p-acp np1 p-acp n1 av:
(17) sermon (DIV1)
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But now you that are Vagabonds, Cains and Aliens from the life of God, and from the life of Grace:
But now you that Are Vagabonds, Cains and Aliens from the life of God, and from the life of Grace:
cc-acp av pn22 cst vbr n2, np1 cc n2-jn p-acp dt n1 pp-f np1, cc p-acp dt n1 pp-f n1:
(17) sermon (DIV1)
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3978
You that are wooden members, wooden legs in Christ's body, that have no real conjunction with Christ, you shall not be gathered to him in glory.
You that Are wooden members, wooden legs in Christ's body, that have no real conjunction with christ, you shall not be gathered to him in glory.
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(17) sermon (DIV1)
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Lastly, If you are gathered here to the Saints by love, then you shall be gathered to the Saints in Heaven,
Lastly, If you Are gathered Here to the Saints by love, then you shall be gathered to the Saints in Heaven,
ord, cs pn22 vbr vvn av p-acp dt n2 p-acp n1, cs pn22 vmb vbi vvn p-acp dt n2 p-acp n1,
(17) sermon (DIV1)
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and to the everlasting enjoyment of God with them to all Eternity. Consider this; Every man shall be gathered (when he dies) to those whom he delights,
and to the everlasting enjoyment of God with them to all Eternity. Consider this; Every man shall be gathered (when he die) to those whom he delights,
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(17) sermon (DIV1)
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and chooseth to keep company with while he lives in the world:
and chooses to keep company with while he lives in the world:
cc vvz pc-acp vvi n1 p-acp cs pns31 vvz p-acp dt n1:
(17) sermon (DIV1)
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if you are gathered to the wicked in love and affection here, you shal be gathered to them at death in Hell and destruction;
if you Are gathered to the wicked in love and affection Here, you shall be gathered to them At death in Hell and destruction;
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(17) sermon (DIV1)
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for it's pity companions should be parted: Wheat must to Wheat, and Tares to Tares; for Wheat and Tares shal not be bound together at the last day.
for it's pity Sodales should be parted: Wheat must to Wheat, and Tares to Tares; for Wheat and Tares shall not be bound together At the last day.
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(17) sermon (DIV1)
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3984
The last Use is of Exhortation:
The last Use is of Exhortation:
dt ord n1 vbz pp-f n1:
(17) sermon (DIV1)
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If the righteous must perish, and if their death be nothing but a gathering, then take this threefold Exhortation.
If the righteous must perish, and if their death be nothing but a gathering, then take this threefold Exhortation.
cs dt j vmb vvi, cc cs po32 n1 vbb pix p-acp dt n-vvg, av vvb d j n1.
(17) sermon (DIV1)
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First, Let us labour to make the best use we can of our godly friends and Ministers before they are gathered;
First, Let us labour to make the best use we can of our godly Friends and Ministers before they Are gathered;
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(17) sermon (DIV1)
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let us do as Elisha did;
let us do as Elisha did;
vvb pno12 vdi p-acp np1 vdd;
(17) sermon (DIV1)
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he was told that his Master Elijah was to be taken up to Heaven, and therefore he would never leav him till he had got the spirit of Elijah doubled upon him:
he was told that his Master Elijah was to be taken up to Heaven, and Therefore he would never leave him till he had god the Spirit of Elijah doubled upon him:
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(17) sermon (DIV1)
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If Elisha had not thought that Elijah would have been taken up that day, he would never have followed him so punctually and inseparably as he did.
If Elisha had not Thought that Elijah would have been taken up that day, he would never have followed him so punctually and inseparably as he did.
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(17) sermon (DIV1)
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O beloved, did you believe that text, Zach. 1 5. of which wee have often had experience, Your Fathers where are they? and the Prophets, do they live for ever? Indeed if they did live for ever, we might get good from them when we please,
O Beloved, did you believe that text, Zach 1 5. of which we have often had experience, Your Father's where Are they? and the prophets, do they live for ever? Indeed if they did live for ever, we might get good from them when we please,
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(17) sermon (DIV1)
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because we are sure never to lose them; but they live not for ever, but must perish, and be taken up to Heaven:
Because we Are sure never to loose them; but they live not for ever, but must perish, and be taken up to Heaven:
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(17) sermon (DIV1)
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And therefore whilst we have them, let us make what use we can of them, before they be taken away from us.
And Therefore while we have them, let us make what use we can of them, before they be taken away from us.
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(17) sermon (DIV1)
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It is a great fault among the people of God, that they make no more use of their godly Friends and Ministers.
It is a great fault among the people of God, that they make no more use of their godly Friends and Ministers.
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(17) sermon (DIV1)
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I have known many that have godly Relations that have died, that it hath been the greatest burthen on their Consciences, that they got no more good by those godly Relations while they lived.
I have known many that have godly Relations that have died, that it hath been the greatest burden on their Consciences, that they god no more good by those godly Relations while they lived.
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(17) sermon (DIV1)
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Many of us deal with our Ministers as we do with a strange fight that is to be seen near our doors;
Many of us deal with our Ministers as we do with a strange fight that is to be seen near our doors;
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(17) sermon (DIV1)
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we are not much solicitous when we see it;
we Are not much solicitous when we see it;
pns12 vbr xx d j c-crq pns12 vvb pn31;
(17) sermon (DIV1)
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but a stranger that comes from a far Country, is curious, and very careful presently to see it.
but a stranger that comes from a Far Country, is curious, and very careful presently to see it.
cc-acp dt n1 cst vvz p-acp dt j n1, vbz j, cc av j av-j pc-acp vvi pn31.
(17) sermon (DIV1)
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So do we in this City especially;
So do we in this city especially;
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(17) sermon (DIV1)
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I have had experience of it by being here many years strangers that come out of the Country, many times get that good by a Minister, that his own people do not,
I have had experience of it by being Here many Years Strangers that come out of the Country, many times get that good by a Minister, that his own people do not,
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(17) sermon (DIV1)
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because they think their Minister is continually with them:
Because they think their Minister is continually with them:
c-acp pns32 vvb po32 n1 vbz av-j p-acp pno32:
(17) sermon (DIV1)
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But a stranger knows he is there but for a day, and he hears so, that he carries Christ home with him,
But a stranger knows he is there but for a day, and he hears so, that he carries christ home with him,
cc-acp dt n1 vvz pns31 vbz a-acp p-acp p-acp dt n1, cc pns31 vvz av, cst pns31 vvz np1 av-an p-acp pno31,
(17) sermon (DIV1)
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4002
& a great deal of consolation also. Beloved, this is a great fault; I beseech you remember, the righteous must be gathered;
& a great deal of consolation also. beloved, this is a great fault; I beseech you Remember, the righteous must be gathered;
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(17) sermon (DIV1)
770
Page 17
4003
let us therefore do with them as we do with Books that are borrowed;
let us Therefore doe with them as we do with Books that Are borrowed;
vvb pno12 av n1 p-acp pno32 c-acp pns12 vdb p-acp n2 cst vbr vvn;
(17) sermon (DIV1)
770
Page 17
4004
if a man borrows a Book, he knows he must keep it but for a day or two,
if a man borrows a Book, he knows he must keep it but for a day or two,
cs dt n1 vvz dt n1, pns31 vvz pns31 vmb vvi pn31 p-acp p-acp dt n1 cc crd,
(17) sermon (DIV1)
770
Page 17
4005
and therefore he wil be sure to read it over;
and Therefore he will be sure to read it over;
cc av pns31 vmb vbi j pc-acp vvi pn31 a-acp;
(17) sermon (DIV1)
770
Page 17
4006
whereas if the Book be a man's own, he layes it aside, becaus he knows he can read it at any time.
whereas if the Book be a Man's own, he lays it aside, Because he knows he can read it At any time.
cs cs dt n1 vbb dt ng1 d, pns31 vvz pn31 av, c-acp pns31 vvz pns31 vmb vvi pn31 p-acp d n1.
(17) sermon (DIV1)
770
Page 17
4007
Remember, your Ministers are but lent you, they are not your own, and you know not but God may take your Elijahs from you this night:
remember, your Ministers Are but lent you, they Are not your own, and you know not but God may take your Elijahs from you this night:
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(17) sermon (DIV1)
770
Page 17
4008
Therefore make what use you can of them, while you have them.
Therefore make what use you can of them, while you have them.
av vvb r-crq vvb pn22 vmb pp-f pno32, cs pn22 vhb pno32.
(17) sermon (DIV1)
770
Page 17
4009
2dly, Must the righteous be taken away? Then let the righteous make conscience of doing what good they can before they are taken away.
2dly, Must the righteous be taken away? Then let the righteous make conscience of doing what good they can before they Are taken away.
av, vmb dt j vbi vvn av? av vvb dt j vvi n1 pp-f vdg q-crq j pns32 vmb p-acp pns32 vbr vvn av.
(17) sermon (DIV1)
771
Page 17
4010
Beloved, if it were possible for the godly to grieve in Heaven, this would be their greatest sorrow, that they have done God no more service here upon Earth.
beloved, if it were possible for the godly to grieve in Heaven, this would be their greatest sorrow, that they have done God no more service Here upon Earth.
j-vvn, cs pn31 vbdr j p-acp dt j pc-acp vvi p-acp n1, d vmd vbi po32 js n1, cst pns32 vhb vdn np1 av-dx dc n1 av p-acp n1.
(17) sermon (DIV1)
771
Page 18
4011
Be wise for God, O ye righteous; do as old men do that have rich places and offices;
Be wise for God, Oh you righteous; do as old men do that have rich places and Offices;
vbb j p-acp np1, uh pn22 j; vdb c-acp j n2 vdb d vhb j n2 cc n2;
(17) sermon (DIV1)
771
Page 18
4012
they labour to buy the reversion of their places for their Children;
they labour to buy the reversion of their places for their Children;
pns32 vvb pc-acp vvi dt n1 pp-f po32 n2 p-acp po32 n2;
(17) sermon (DIV1)
771
Page 18
4013
so must you to whom God hath given great gifts and graces, labour to propagate your gifts and graces, that there may be no loss by your death.
so must you to whom God hath given great Gifts and graces, labour to propagate your Gifts and graces, that there may be no loss by your death.
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(17) sermon (DIV1)
771
Page 18
4014
Observe the care of St. Paul the aged in his exhortations to Timothy; 2 Tim. 4.5, 6. Watch thou in all things, endure afflictions, do the work of an Evangelist, make full proof of thy Ministry;
Observe the care of Saint Paul the aged in his exhortations to Timothy; 2 Tim. 4.5, 6. Watch thou in all things, endure afflictions, do the work of an Evangelist, make full proof of thy Ministry;
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(17) sermon (DIV1)
771
Page 18
4015
why so? for I am now ready to be offered, and the time of my departure is at hand;
why so? for I am now ready to be offered, and the time of my departure is At hand;
c-crq av? c-acp pns11 vbm av j pc-acp vbi vvn, cc dt n1 pp-f po11 n1 vbz p-acp n1;
(17) sermon (DIV1)
771
Page 18
4016
and therefore work thou, see that thou endure affliction, preach the Gospel as becomes a Minister of the Gospel, that there may be no loss by my departure; so in 2 Tim. 2.2. The things that thou hast heard of me among many Witnesses, the same commit thou to faithful men, that shall be able to teach others also.
and Therefore work thou, see that thou endure affliction, preach the Gospel as becomes a Minister of the Gospel, that there may be no loss by my departure; so in 2 Tim. 2.2. The things that thou hast herd of me among many Witnesses, the same commit thou to faithful men, that shall be able to teach Others also.
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(17) sermon (DIV1)
771
Page 18
4017
Hath God committed any thing to you? a treasure of Learning or Grace;
Hath God committed any thing to you? a treasure of Learning or Grace;
vhz np1 vvn d n1 p-acp pn22? dt n1 pp-f n1 cc n1;
(17) sermon (DIV1)
771
Page 18
4018
commit it to young Ministers, that they may commit it to others, that so there may be a succession of gifts and graces.
commit it to young Ministers, that they may commit it to Others, that so there may be a succession of Gifts and graces.
vvb pn31 p-acp j n2, cst pns32 vmb vvi pn31 p-acp n2-jn, cst av pc-acp vmb vbi dt n1 pp-f n2 cc n2.
(17) sermon (DIV1)
771
Page 18
4019
Do as Physicians do, that labour to communicate their skill to their children and to others;
Do as Physicians do, that labour to communicate their skill to their children and to Others;
vdb c-acp n2 vdb, cst n1 pc-acp vvi po32 n1 p-acp po32 n2 cc p-acp n2-jn;
(17) sermon (DIV1)
771
Page 18
4020
so should we, that so there may be a succession of godly ones, that godliness may be entailed upon us and our Relations.
so should we, that so there may be a succession of godly ones, that godliness may be entailed upon us and our Relations.
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(17) sermon (DIV1)
771
Page 18
4021
Thirdly and lastly, Let us all labour to be such, that when we dye, when we come to be gathered, we may be gathered to Christ and his Angels,
Thirdly and lastly, Let us all labour to be such, that when we die, when we come to be gathered, we may be gathered to christ and his Angels,
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(17) sermon (DIV1)
772
Page 18
4022
and not to the Devil and his Angels.
and not to the devil and his Angels.
cc xx p-acp dt n1 cc po31 n2.
(17) sermon (DIV1)
772
Page 18
4023
And for that purpose, let us labour to be merciful and righteous, and let us be gathered to Christ by faith,
And for that purpose, let us labour to be merciful and righteous, and let us be gathered to christ by faith,
cc p-acp d n1, vvb pno12 vvi pc-acp vbi j cc j, cc vvb pno12 vbi vvn p-acp np1 p-acp n1,
(17) sermon (DIV1)
772
Page 19
4024
and to one another by love and dear affection, and then we shall be gathered at the great day to Christ,
and to one Another by love and dear affection, and then we shall be gathered At the great day to christ,
cc p-acp crd j-jn p-acp n1 cc j-jn n1, cc av pns12 vmb vbi vvn p-acp dt j n1 p-acp np1,
(17) sermon (DIV1)
772
Page 19
4025
and the blessed company of Saints and Angels. There are four observations yet behind, but I must wave them at this time.
and the blessed company of Saints and Angels. There Are four observations yet behind, but I must wave them At this time.
cc dt j-vvn n1 pp-f n2 cc n2. pc-acp vbr crd n2 av a-acp, cc-acp pns11 vmb vvi pno32 p-acp d n1.
(17) sermon (DIV1)
772
Page 19
4026
I have now another Sermon to preach, and I cannot without injury to you that are alive,
I have now Another Sermon to preach, and I cannot without injury to you that Are alive,
pns11 vhb av j-jn n1 pc-acp vvi, cc pns11 vmbx p-acp n1 p-acp pn22 cst vbr j,
(17) sermon (DIV1)
774
Page 19
4027
and without wrong to the memory of my dearly beloved Brother, but speak something of him at whose Funeral vve are met this evening, not so much for his commendation, he needs it not, but for our imitation;
and without wrong to the memory of my dearly Beloved Brother, but speak something of him At whose Funeral we Are met this evening, not so much for his commendation, he needs it not, but for our imitation;
cc p-acp j-jn p-acp dt n1 pp-f po11 av-jn j-vvn n1, cc-acp vvi pi pp-f pno31 p-acp rg-crq n1 pns12 vbr vvn d n1, xx av av-d c-acp po31 n1, pns31 vvz pn31 xx, cc-acp p-acp po12 n1;
(17) sermon (DIV1)
774
Page 19
4028
it is pitty, great pitty something should not be said, that this Reverend Minister, though dead, may yet preach this night;
it is pity, great pity something should not be said, that this Reverend Minister, though dead, may yet preach this night;
pn31 vbz n1, j n1 pi vmd xx vbi vvn, cst d n-jn n1, cs j, vmb av vvi d n1;
(17) sermon (DIV1)
774
Page 19
4029
and I have so much to say of him, that I know not where to begin;
and I have so much to say of him, that I know not where to begin;
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(17) sermon (DIV1)
774
Page 19
4030
and when I I have begun, I hardly know how to make an end: I must confess, the little time allotted me for the providing for this solemn Work,
and when I I have begun, I hardly know how to make an end: I must confess, the little time allotted me for the providing for this solemn Work,
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(17) sermon (DIV1)
774
Page 19
4031
and the necessary avocations in this little time, have hindered me from informing my self about his breeding and manner of education at Emanuel Colledge under Mr. Hooker, and his excellent carriage and converse with Mr. Hildersam, Mr. Dod, Mr. Ball, Mr. Langley, and other Ministers famous in their generations;
and the necessary avocations in this little time, have hindered me from informing my self about his breeding and manner of education At Emmanuel College under Mr. Hooker, and his excellent carriage and converse with Mr. Hildersham, Mr. Dod, Mr. Ball, Mr. Langley, and other Ministers famous in their generations;
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(17) sermon (DIV1)
774
Page 19
4032
and the many pressures and hardships that he suffered in those parts and times, for the keeping of his Conscience pure from that which he counted sinne;
and the many pressures and hardships that he suffered in those parts and times, for the keeping of his Conscience pure from that which he counted sin;
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(17) sermon (DIV1)
774
Page 19
4033
and therefore I must draw a vail over that part of his life, and confine my discourse onely to the time since his coming to live with us in London, about is about the space of twenty two, or three and twenty years;
and Therefore I must draw a Vail over that part of his life, and confine my discourse only to the time since his coming to live with us in London, about is about the Molle of twenty two, or three and twenty Years;
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(17) sermon (DIV1)
774
Page 19
4034
all which time, I have had the happiness to be intimately acquainted with him, insomuch as that I can freely and clearly profess,
all which time, I have had the happiness to be intimately acquainted with him, insomuch as that I can freely and clearly profess,
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(17) sermon (DIV1)
774
Page 20
4035
and that with a sad heart, that I, and many others, have lost a real, wise,
and that with a sad heart, that I, and many Others, have lost a real, wise,
cc cst p-acp dt j n1, cst pns11, cc d n2-jn, vhb vvn dt j, j,
(17) sermon (DIV1)
774
Page 20
4036
and godly friend, brother, and fellow-labourer in the Lord; the Church hath lost an eminent member, and choice pillar:
and godly friend, brother, and Fellow-laborer in the Lord; the Church hath lost an eminent member, and choice pillar:
cc j n1, n1, cc n1 p-acp dt n1; dt n1 vhz vvn dt j n1, cc j n1:
(17) sermon (DIV1)
774
Page 20
4037
and this City hath lost an ancient, faithful, and painful minister;
and this city hath lost an ancient, faithful, and painful minister;
cc d n1 vhz vvn dt j, j, cc j n1;
(17) sermon (DIV1)
774
Page 20
4038
who by his prayers and holy life, did seek to keep off the Judgments of God from falling upon us;
who by his Prayers and holy life, did seek to keep off the Judgments of God from falling upon us;
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(17) sermon (DIV1)
774
Page 20
4039
and the less sensible the City is of this loss, the greater is the loss.
and the less sensible the city is of this loss, the greater is the loss.
cc dt av-dc j dt n1 vbz pp-f d n1, dt jc vbz dt n1.
(17) sermon (DIV1)
774
Page 20
4040
I fear we may too truly repeat the words in the Text, The righteous perisheth, and no man layes it to heart;
I Fear we may too truly repeat the words in the Text, The righteous Perishes, and no man lays it to heart;
pns11 vvb pns12 vmb av av-j vvi dt n2 p-acp dt n1, dt j vvz, cc dx n1 vvz pn31 p-acp n1;
(17) sermon (DIV1)
774
Page 20
4041
and mercifull men are taken away, none considering that the righteous are taken away from the evil to come. and merciful men Are taken away, none considering that the righteous Are taken away from the evil to come.
cc j n2 vbr vvn av, pix vvg cst dt j vbr vvn av p-acp dt j-jn pc-acp vvi.
(17) sermon (DIV1)
774
Page 20
4042
I have read of Philo the Jew, and by chance met with the same in the life of S. Ambrose, that when they came to any City or Town,
I have read of Philo the Jew, and by chance met with the same in the life of S. Ambrose, that when they Come to any city or Town,
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(17) sermon (DIV1)
774
Page 20
4043
and heard of the death of any godly man, though never so poor, they would both of them mourn exceedingly,
and herd of the death of any godly man, though never so poor, they would both of them mourn exceedingly,
cc vvn pp-f dt n1 pp-f d j n1, cs av-x av j, pns32 vmd d pp-f pno32 vvi av-vvg,
(17) sermon (DIV1)
774
Page 20
4044
because of the great loss that place had by the death of that godly man, and because it was a warning-piece from God of evil approaching.
Because of the great loss that place had by the death of that godly man, and Because it was a warning-piece from God of evil approaching.
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(17) sermon (DIV1)
774
Page 20
4045
But we have had many godly men, and godly ministers, taken away of late, and yet I fear me,
But we have had many godly men, and godly Ministers, taken away of late, and yet I Fear me,
cc-acp pns12 vhb vhn d j n2, cc j n2, vvn av pp-f av-j, cc av pns11 vvb pno11,
(17) sermon (DIV1)
774
Page 20
4046
but few lay it to heart;
but few lay it to heart;
cc-acp d vvd pn31 p-acp n1;
(17) sermon (DIV1)
774
Page 20
4047
and therefore as I said, the loss is the greater to this City, because it is so little sensible of it.
and Therefore as I said, the loss is the greater to this city, Because it is so little sensible of it.
cc av c-acp pns11 vvd, dt n1 vbz dt jc p-acp d n1, c-acp pn31 vbz av j j pp-f pn31.
(17) sermon (DIV1)
774
Page 20
4048
It is a great loss also to his relations;
It is a great loss also to his relations;
pn31 vbz dt j n1 av p-acp po31 n2;
(17) sermon (DIV1)
774
Page 20
4049
his wife hath lost a dear and loving husband, his sister a dear brother, his parish and congregation a faithful pastour.
his wife hath lost a dear and loving husband, his sister a dear brother, his parish and congregation a faithful pastor.
po31 n1 vhz vvn dt j-jn cc j-vvg n1, po31 n1 dt j-jn n1, po31 n1 cc n1 dt j n1.
(17) sermon (DIV1)
774
Page 20
4050
The ministerial excellencies of many ministers were collected and concentred in one Simeon Ash; he was a Bezaleel in Gods tabernacle, a master builder,
The ministerial excellencies of many Ministers were collected and concentred in one Simeon Ash; he was a Bezaleel in God's tabernacle, a master builder,
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(17) sermon (DIV1)
775
Page 21
4051
an old disciple, a Polycarpe, a Christian of long standing in the school of Christ, a burning and a shining light, one whom many ministers and other good Christians called father, insomuch that it was a common proverb in this City, father Ash; and I believe, many experimentally lament over him,
an old disciple, a Polycarp, a Christian of long standing in the school of christ, a burning and a shining Light, one whom many Ministers and other good Christians called father, insomuch that it was a Common proverb in this city, father Ash; and I believe, many experimentally lament over him,
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(17) sermon (DIV1)
775
Page 21
4052
as the King did over the Prophet Elisha; My father, my father, the chariots of Israel and the horsemen thereof!
as the King did over the Prophet Elisha; My father, my father, the chariots of Israel and the horsemen thereof!
c-acp dt n1 vdd p-acp dt n1 np1; po11 n1, po11 n1, dt n2 pp-f np1 cc dt n2 av!
(17) sermon (DIV1)
775
Page 21
4053
For he lived desired, and died lamented;
For he lived desired, and died lamented;
c-acp pns31 vvd vvn, cc vvd vvn;
(17) sermon (DIV1)
775
Page 21
4054
not only in the City, but I believe in very many places in the Country where he was known.
not only in the city, but I believe in very many places in the Country where he was known.
xx av-j p-acp dt n1, cc-acp pns11 vvb p-acp av d n2 p-acp dt n1 c-crq pns31 vbds vvn.
(17) sermon (DIV1)
775
Page 21
4055
But more particularly, there were twelve excellencies that I observed in this Reverend Minister, and my dear brother, that were as twelve jewels or precious pearls in that crown with which God had crowned him:
But more particularly, there were twelve excellencies that I observed in this Reverend Minister, and my dear brother, that were as twelve Jewels or precious Pearls in that crown with which God had crowned him:
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(17) sermon (DIV1)
775
Page 21
4056
I shall name them for your imitation and benefit; he needs them not, for he is above our Eulogy.
I shall name them for your imitation and benefit; he needs them not, for he is above our Eulogy.
pns11 vmb vvi pno32 p-acp po22 n1 cc n1; pns31 vvz pno32 xx, c-acp pns31 vbz p-acp po12 n1.
(17) sermon (DIV1)
775
Page 21
4057
The first and chief Jewel that did beautifie and adorn this our brother, was his sincerity and uprightness of heart;
The First and chief Jewel that did beautify and adorn this our brother, was his sincerity and uprightness of heart;
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(17) sermon (DIV1)
776
Page 21
4058
which indeed is not a single grace, but the soul of all grace, and the interlineary that must run through all grace;
which indeed is not a single grace, but the soul of all grace, and the interlineary that must run through all grace;
r-crq av vbz xx dt j n1, cc-acp dt n1 pp-f d n1, cc dt j cst vmb vvi p-acp d n1;
(17) sermon (DIV1)
776
Page 21
4059
for what is faith if it be not unfained? what will love to God profit you if it be not without dissimulation? what is repentance worth if it be not in truth? as the body without the soul is a rotten carkasse,
for what is faith if it be not unfeigned? what will love to God profit you if it be not without dissimulation? what is Repentance worth if it be not in truth? as the body without the soul is a rotten carcase,
p-acp r-crq vbz n1 cs pn31 vbb xx j? q-crq vmb vvi p-acp np1 vvb pn22 cs pn31 vbb xx p-acp n1? q-crq vbz n1 j cs pn31 vbb xx p-acp n1? p-acp dt n1 p-acp dt n1 vbz dt j-vvn n1,
(17) sermon (DIV1)
776
Page 21
4060
so is all grace without sincerity; this is the soul of all grace, this is the girdle of truth.
so is all grace without sincerity; this is the soul of all grace, this is the girdle of truth.
av vbz d n1 p-acp n1; d vbz dt n1 pp-f d n1, d vbz dt n1 pp-f n1.
(17) sermon (DIV1)
776
Page 21
4061
Sincerity is that which girts all our spiritual armour together, and makes them useful;
Sincerity is that which girts all our spiritual armour together, and makes them useful;
n1 vbz d r-crq n2 d po12 j n1 av, cc vvz pno32 j;
(17) sermon (DIV1)
776
Page 22
4062
what advantage is it to have the breast-plate of righteousness, the shield of faith, the helmet of hope,
what advantage is it to have the breastplate of righteousness, the shield of faith, the helmet of hope,
q-crq n1 vbz pn31 pc-acp vhi dt n1 pp-f n1, dt n1 pp-f n1, dt n1 pp-f n1,
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if they be but painted things? it is the girdle of sincerity that makes all the other parts of our armour useful.
if they be but painted things? it is the girdle of sincerity that makes all the other parts of our armour useful.
cs pns32 vbb p-acp j-vvn n2? pn31 vbz dt n1 pp-f n1 cst vvz d dt j-jn n2 pp-f po12 n1 j.
(17) sermon (DIV1)
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Now this excellent grace of sincerity was eminent in this our dear brother; he was a true Nathanael, in whom there was no guile; I mean, no allowed hypocrisie;
Now this excellent grace of sincerity was eminent in this our dear brother; he was a true Nathanael, in whom there was no guile; I mean, no allowed hypocrisy;
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(17) sermon (DIV1)
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and this was that which carried him through the pangs of death with a great deal of comfort;
and this was that which carried him through the pangs of death with a great deal of Comfort;
cc d vbds d r-crq vvd pno31 p-acp dt n2 pp-f n1 p-acp dt j n1 pp-f n1;
(17) sermon (DIV1)
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for hee was able to say with Hezekiah, Remember, O Lord, how I have walked before thee in truth, and with a perfect heart.
for he was able to say with Hezekiah, remember, Oh Lord, how I have walked before thee in truth, and with a perfect heart.
c-acp pns31 vbds j pc-acp vvi p-acp np1, vvb, uh n1, c-crq pns11 vhb vvn p-acp pno21 p-acp n1, cc p-acp dt j n1.
(17) sermon (DIV1)
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He could say with Paul, This is my rejoicing, the testimony of my conscience, that in simplicity and godly sincerity, I hnve had my conversation in the world.
He could say with Paul, This is my rejoicing, the testimony of my conscience, that in simplicity and godly sincerity, I hnve had my Conversation in the world.
pns31 vmd vvi p-acp np1, d vbz po11 n-vvg, dt n1 pp-f po11 n1, cst p-acp n1 cc j n1, pns11 vhb vhn po11 n1 p-acp dt n1.
(17) sermon (DIV1)
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Secondly, another Jewel was his humility; this is a grace that he was cloathed withall, and it is a rare grace;
Secondly, Another Jewel was his humility; this is a grace that he was clothed withal, and it is a rare grace;
ord, j-jn n1 vbds po31 n1; d vbz dt n1 cst pns31 vbds vvn av, cc pn31 vbz dt j n1;
(17) sermon (DIV1)
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for God dwells with the humble; he resists the proud, but he gives grace to the humble.
for God dwells with the humble; he resists the proud, but he gives grace to the humble.
p-acp np1 vvz p-acp dt j; pns31 vvz dt j, cc-acp pns31 vvz n1 p-acp dt j.
(17) sermon (DIV1)
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This reverend minister was low in his own eyes, and therefore very high in God's eyes;
This reverend minister was low in his own eyes, and Therefore very high in God's eyes;
d j-jn n1 vbds j p-acp po31 d n2, cc av av j p-acp npg1 n2;
(17) sermon (DIV1)
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hee had a mean esteem of himself, and therefore he was in high esteem with God.
he had a mean esteem of himself, and Therefore he was in high esteem with God.
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(17) sermon (DIV1)
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Hee was as Jacob said of himself, less then the least of God's mercies, and therefore he was made partaker of the best of God's mercies.
He was as Jacob said of himself, less then the least of God's Mercies, and Therefore he was made partaker of the best of God's Mercies.
pns31 vbds p-acp np1 vvd pp-f px31, av-dc cs dt ds pp-f npg1 n2, cc av pns31 vbds vvn n1 pp-f dt js pp-f npg1 n2.
(17) sermon (DIV1)
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He was like an ear of corn full of fruit, bowing down in thankfulness to God.
He was like an ear of corn full of fruit, bowing down in thankfulness to God.
pns31 vbds av-j dt n1 pp-f n1 j pp-f n1, vvg a-acp p-acp n1 p-acp np1.
(17) sermon (DIV1)
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Thirdly, another Jewel was the fruitfulness of his discourse;
Thirdly, Another Jewel was the fruitfulness of his discourse;
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(17) sermon (DIV1)
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for it may be said of him, as it was of Christ, he went about doing good;
for it may be said of him, as it was of christ, he went about doing good;
c-acp pn31 vmb vbi vvn pp-f pno31, c-acp pn31 vbds pp-f np1, pns31 vvd a-acp vdg j;
(17) sermon (DIV1)
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whereever he went, he scattered his goodness; this all that knew him, know to be true.
wherever he went, he scattered his Goodness; this all that knew him, know to be true.
c-crq pns31 vvd, pns31 vvd po31 n1; d d cst vvd pno31, vvb pc-acp vbi j.
(17) sermon (DIV1)
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He was full of good discourse where-ever he came.
He was full of good discourse wherever he Come.
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(17) sermon (DIV1)
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4078
When I was with him in his sickness, he took occasion to complain much, and not without just cause (God grant his complaint may make impression upon our hearts) he complained that it was a great fault among Ministers, that when they met together, they discoursed no more of Christ, of Heaven,
When I was with him in his sickness, he took occasion to complain much, and not without just cause (God grant his complaint may make impression upon our hearts) he complained that it was a great fault among Ministers, that when they met together, they discoursed no more of christ, of Heaven,
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(17) sermon (DIV1)
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4079
and of the concernments of the other World;
and of the concernments of the other World;
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(17) sermon (DIV1)
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and professed, that if God should restore him, he would be more careful in his discourse,
and professed, that if God should restore him, he would be more careful in his discourse,
cc vvn, cst cs np1 vmd vvi pno31, pns31 vmd vbi av-dc j p-acp po31 n1,
(17) sermon (DIV1)
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and more fruitful than ever yet he had been. Fourthly, Another Jewel that beautified this righteous man, was his mercifulness:
and more fruitful than ever yet he had been. Fourthly, another Jewel that beautified this righteous man, was his mercifulness:
cc av-dc j cs av av pns31 vhd vbn. ord, j-jn n1 cst vvd d j n1, vbds po31 n1:
(17) sermon (DIV1)
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He was a merciful man, which he manifested not onely in his charity to the members of Jesus Christ,
He was a merciful man, which he manifested not only in his charity to the members of jesus christ,
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(17) sermon (DIV1)
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but in his frequent visiting of sick persons, and persons that needed his spiritual Physick.
but in his frequent visiting of sick Persons, and Persons that needed his spiritual Physic.
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(17) sermon (DIV1)
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I know not any Minister in the City more careful in visiting the sick, than he was.
I know not any Minister in the city more careful in visiting the sick, than he was.
pns11 vvb xx d n1 p-acp dt n1 av-dc j p-acp vvg dt j, cs pns31 vbds.
(17) sermon (DIV1)
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4085
Fifthly, Another Jewel was his prudence and spiritual Wisdom;
Fifthly, another Jewel was his prudence and spiritual Wisdom;
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(17) sermon (DIV1)
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4086
he was not onely a pious and godly, but a wise and prudent Minister, that had zeal for God,
he was not only a pious and godly, but a wise and prudent Minister, that had zeal for God,
pns31 vbds xx av-j dt j cc j, cc-acp dt j cc j n1, cst vhd n1 p-acp np1,
(17) sermon (DIV1)
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but knew how to mingle his zeal with discretion; discretion indeed without zeal, is nothing but carnal policy;
but knew how to mingle his zeal with discretion; discretion indeed without zeal, is nothing but carnal policy;
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(17) sermon (DIV1)
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but zeal without discretion, is nothing but frantick fury;
but zeal without discretion, is nothing but frantic fury;
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(17) sermon (DIV1)
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discretion without zeal wil quickly eat out the heart of Religion, and eat Religion out of the heart.
discretion without zeal will quickly eat out the heart of Religion, and eat Religion out of the heart.
n1 p-acp n1 vmb av-j vvi av dt n1 pp-f n1, cc vvi n1 av pp-f dt n1.
(17) sermon (DIV1)
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Zeal without discretion is not a Coal from the Altar, but a coal kindled by the Wild-fire of passion, that is able to set a Nation on fire;
Zeal without discretion is not a Coal from the Altar, but a coal kindled by the Wildfire of passion, that is able to Set a nation on fire;
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(17) sermon (DIV1)
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but this Reverend Minister had zeal sweetly tempered with discretion. Sixthly, Another Jewel was his patience;
but this Reverend Minister had zeal sweetly tempered with discretion. Sixthly, another Jewel was his patience;
cc-acp d n-jn n1 vhd n1 av-j vvn p-acp n1. j, j-jn n1 vbds po31 n1;
(17) sermon (DIV1)
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God was pleased to exercise him with long & great afflictions by reason of the Gout, that did often, especially of late years affix him to his bed,
God was pleased to exercise him with long & great afflictions by reason of the Gout, that did often, especially of late Years affix him to his Bed,
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(17) sermon (DIV1)
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& afflict him with great pain;
& afflict him with great pain;
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but God was pleased to put his everlasting Arms underneath him, supporting him under all his pains,
but God was pleased to put his everlasting Arms underneath him, supporting him under all his pains,
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(17) sermon (DIV1)
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& giving him a great measure of patience, insomuch that in patience he did possess his soul,
& giving him a great measure of patience, insomuch that in patience he did possess his soul,
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(17) sermon (DIV1)
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and patience had its perfect Work in him. The seventh Jewel was his high valuation of Jesus Christ;
and patience had its perfect Work in him. The seventh Jewel was his high valuation of jesus christ;
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a written copy for us to follow; & for you his people also.
a written copy for us to follow; & for you his people also.
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(17) sermon (DIV1)
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Being with him in his last sickness, he exhorted me & other Ministers with him to preach much of Jesus Christ,
Being with him in his last sickness, he exhorted me & other Ministers with him to preach much of jesus christ,
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(17) sermon (DIV1)
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and to speak to him of Jesus Christ; and he said, When I consider my best duties, I sink, I dye, I despair;
and to speak to him of jesus christ; and he said, When I Consider my best duties, I sink, I die, I despair;
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(17) sermon (DIV1)
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but when I think of Christ I have enough, he is all, and in all. I think these were his very words.but when I think of christ I have enough, he is all, and in all. I think these were his very words.
cc-acp c-crq pns11 vvb pp-f np1 pns11 vhb av-d, pns31 vbz d, cc p-acp d. pns11 vvb d vbdr po31 j n2.
(17) sermon (DIV1)
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I desire (said he) to know nothing but Jesus Christ, and him crucified: I account all things dung and dross, that I may be found in Christ: I desire (said he) to know nothing but jesus christ, and him Crucified: I account all things dung and dross, that I may be found in christ:
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To this effect he spake in the morning before the evening in which he dyed, speaking much of Jesus Christ.
To this Effect he spoke in the morning before the evening in which he died, speaking much of jesus christ.
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(17) sermon (DIV1)
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Eightly, Another Jewel was his diligence in preaching the Gospel in season and out of season;
Eighth, another Jewel was his diligence in preaching the Gospel in season and out of season;
ord, j-jn n1 vbds po31 n1 p-acp vvg dt n1 p-acp n1 cc av pp-f n1;
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in the time of his health he was a painful, laborious Preacher; one that did not preach to tickle the ear, to wound the heart;
in the time of his health he was a painful, laborious Preacher; one that did not preach to tickle the ear, to wound the heart;
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not to please, but to profit; not seeking the applause of the people, but the salvation of their souls:
not to please, but to profit; not seeking the applause of the people, but the salvation of their Souls:
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This all know to be true.
This all know to be true.
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Ninthly, Another Jewel that did beautifie and adorn this Reverend Minister, was his excellent gift in Prayer;
Ninthly, another Jewel that did beautify and adorn this Reverend Minister, was his excellent gift in Prayer;
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and herein he was very eminent, and did exceed many, nay I may say most of his Brethren:
and herein he was very eminent, and did exceed many, nay I may say most of his Brothers:
cc av pns31 vbds av j, cc vdd vvi d, uh-x pns11 vmb vvi ds pp-f po31 n2:
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As Apollos was mighty in the Scriptures, so was he (as you all know) mighty in prayer;
As Apollos was mighty in the Scriptures, so was he (as you all know) mighty in prayer;
c-acp npg1 vbds j p-acp dt n2, av vbds pns31 (c-acp pn22 d vvb) j p-acp n1;
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he was a Jacob, very skilful in wrestling with God, like Moses he often stood in the gap,
he was a Jacob, very skilful in wrestling with God, like Moses he often stood in the gap,
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and at most Fasts in the time of his health, he was the Minister that was chosen to conclude with prayer;
and At most Fasts in the time of his health, he was the Minister that was chosen to conclude with prayer;
cc p-acp ds n2 p-acp dt n1 pp-f po31 n1, pns31 vbds dt n1 cst vbds vvn pc-acp vvi p-acp n1;
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and this heightens the loss that we sustain by the death of this godly Minister, because we have lost the benefit of his prayers, which is an invaluable loss;
and this heightens the loss that we sustain by the death of this godly Minister, Because we have lost the benefit of his Prayers, which is an invaluable loss;
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for though I doubt not but he prays in Heaven for the Church in general,
for though I doubt not but he prays in Heaven for the Church in general,
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yet I believe he prays not for any in particular, as not knowing what our condition is, For Abraham knows us not, for the Saints in heaven know not what is done upon earth.
yet I believe he prays not for any in particular, as not knowing what our condition is, For Abraham knows us not, for the Saints in heaven know not what is done upon earth.
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The loss therefore is the greater, because we have lost not only a preaching, but a praying-Minister:
The loss Therefore is the greater, Because we have lost not only a preaching, but a praying-Minister:
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And give me leave to add, that this excellency in this Minister, is sufficient to prove, 1. That there is a gift of prayer, which some against all reason do deny. 2. That conceived prayers when uttered by one that hath the gift of prayer, are not vain Tautologies, or empty repetitions, and a rate of non-sense;
And give me leave to add, that this excellency in this Minister, is sufficient to prove, 1. That there is a gift of prayer, which Some against all reason do deny. 2. That conceived Prayers when uttered by one that hath the gift of prayer, Are not vain Tautologies, or empty repetitions, and a rate of nonsense;
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as some unjustly charge men with;
as Some unjustly charge men with;
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but they are the breathings of Gods Spirit, that pierce not only into the ears and hearts of the hearers,
but they Are the breathings of God's Spirit, that pierce not only into the ears and hearts of the hearers,
cc-acp pns32 vbr dt n2-vvg pp-f ng1 n1, cst vvb xx av-j p-acp dt n2 cc n2 pp-f dt n2,
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but into the ears and heart of God himself. Tenthly, The next Jewel was, He had great acquaintance and communion with God;
but into the ears and heart of God himself. Tenthly, The next Jewel was, He had great acquaintance and communion with God;
cc-acp p-acp dt n2 cc n1 pp-f np1 px31. ord, dt ord n1 vbds, pns31 vhd j n1 cc n1 p-acp np1;
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for he was of a long standing in the School of Christ, and a good Proficient in that School.
for he was of a long standing in the School of christ, and a good Proficient in that School.
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Much acquaintance he had with God, he was often in the Mount with God, and came down with his face shining,
Much acquaintance he had with God, he was often in the Mount with God, and Come down with his face shining,
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4122
though he in his modesty did not see it;
though he in his modesty did not see it;
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and when he came to dye he was able to say as Dr. Preston did when he lay a dying, I shall change my place, but not my company.
and when he Come to die he was able to say as Dr. Preston did when he lay a dying, I shall change my place, but not my company.
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Eleventhly, Another Jewel was, his comfortable passage out of this World, dying with a great deal of calmness and serenity upon his Conscience;
Eleventhly, another Jewel was, his comfortable passage out of this World, dying with a great deal of calmness and serenity upon his Conscience;
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The morning before he dyed, I heard him say these words, It is one thing to speak of Christ,
The morning before he died, I herd him say these words, It is one thing to speak of christ,
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and of Heaven, and another thing to feel the consolations of Christ and of Heaven, as I do, clapping his hand on his breast.and of Heaven, and Another thing to feel the consolations of christ and of Heaven, as I do, clapping his hand on his breast.
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Another time I heard him say, The comforts of a holy life are real, soul-supporting;
another time I herd him say, The comforts of a holy life Are real, Soul-supporting;
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and that he felt the reallity of those comforts, and that by him we might know it was not in vain to serve God. and that he felt the reality of those comforts, and that by him we might know it was not in vain to serve God.
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And I cannot forget this speech the morning before he died, I am a little straitned,
And I cannot forget this speech the morning before he died, I am a little straitened,
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but I care no more for my life, then I do for this fillip: but I care no more for my life, then I do for this fillip:
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That which was said of old Simeon Luk. 2. may be said of this Reverend Minister, Mr. Simeon Ash, who was a Simeon, a just and devout man,
That which was said of old Simeon Luk. 2. may be said of this Reverend Minister, Mr. Simeon Ash, who was a Simeon, a just and devout man,
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an old Servant of Jesus Christ, one that waited for the consolation of Israel; one that dyed,
an old Servant of jesus christ, one that waited for the consolation of Israel; one that died,
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though not with Christ in his bodily Arms, yet with Christ in the Arms of his Faith;
though not with christ in his bodily Arms, yet with christ in the Arms of his Faith;
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and when he died, could say as it is there, Now Lord, lettest thou thy servant depart in peace,
and when he died, could say as it is there, Now Lord, Lettest thou thy servant depart in peace,
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for mine eyes have seen thy salvation. Lastly, Another Jewel was his constancy and perseverance; he was not a Reed shaken with every wind, but as firm as a Rock,for mine eyes have seen thy salvation. Lastly, another Jewel was his constancy and perseverance; he was not a Reed shaken with every wind, but as firm as a Rock,
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an immovable Pillar in God's House; he was unchangeable in changeable times; in Religion he was a house built on a Rock, not on the Sand;
an immovable Pillar in God's House; he was unchangeable in changeable times; in Religion he was a house built on a Rock, not on the Sand;
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and as he lived, so he dyed holily, even as the ancient Patriarks that dyed in the Faith,
and as he lived, so he died holily, even as the ancient Patriarchs that died in the Faith,
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and endured faithfully unto the death.
and endured faithfully unto the death.
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Now this excellent Minister of Christ thus beautified with these Jewels, is now perished as to his outward man, gathered to God, to Christ,
Now this excellent Minister of christ thus beautified with these Jewels, is now perished as to his outward man, gathered to God, to christ,
av d j n1 pp-f np1 av vvn p-acp d n2, vbz av vvn a-acp p-acp po31 j n1, vvn p-acp np1, p-acp np1,
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and the blessed company of Saints and Angels.
and the blessed company of Saints and Angels.
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The application that I shall make of this Discourse, is this, 1. To us Ministers. 2. To you of this Parish and Congregation. First to us Ministers.
The application that I shall make of this Discourse, is this, 1. To us Ministers. 2. To you of this Parish and Congregation. First to us Ministers.
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God hath of late years taken to himself many famous men: Seven of the Lecturers of Cornhill are dead, Mr. Burroughs, Dr. Bolton, Mr. Sedgewick, Mr. Whitaker, Mr. Cranford, Mr. Vines, and now Mr. Ash. I might name many other excellent Ministers that are dead,
God hath of late Years taken to himself many famous men: Seven of the Lecturers of Cornhill Are dead, Mr. Burroughs, Dr. Bolton, Mr. Sedgewick, Mr. Whitaker, Mr. Cranford, Mr. Vines, and now Mr. Ash. I might name many other excellent Ministers that Are dead,
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(17) sermon (DIV1)
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as Dr. Gouge, Mr. Walker, Mr. Gataker, Mr. Marshal, Mr. Robinson, and lately Mr. Cook, with many more:
as Dr. Gouge, Mr. Walker, Mr. Gataker, Mr. Marshal, Mr. Robinson, and lately Mr. Cook, with many more:
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Now all these are Warning-pieces from Heaven of Judgements approaching; For the righteous perish, and no man lays it to heart;
Now all these Are Warning-pieces from Heaven of Judgments approaching; For the righteous perish, and no man lays it to heart;
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and merciful men are taken away, none considering that the righteous are taken away from the evil to come. and merciful men Are taken away, none considering that the righteous Are taken away from the evil to come.
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Thus Methuselah dyed a year before the Flood: Now Methuselah in Hebrew signifies a Messenger of death.
Thus Methuselah died a year before the Flood: Now Methuselah in Hebrew signifies a Messenger of death.
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Thus Austin dyed a little before Hippo was taken;
Thus Austin died a little before Hippo was taken;
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and Pareus a little before Hiddleburge was taken, and Luther a little before the Wars in Germany began.
and Pareus a little before Hiddleburge was taken, and Luther a little before the Wars in Germany began.
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(17) sermon (DIV1)
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The death of the godly is like the separating of the Israelites from the tents of Corah and his company,
The death of the godly is like the separating of the Israelites from the tents of Corah and his company,
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like the taking of Lot out of Sodome. When the Israelites departed from Corah and his company, the earth swallowed them up;
like the taking of Lot out of Sodom. When the Israelites departed from Corah and his company, the earth swallowed them up;
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(17) sermon (DIV1)
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and when Lot departed out of Sodome, God rained down fire and brimstone upon them.
and when Lot departed out of Sodom, God reigned down fire and brimstone upon them.
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Let the thoughts of these things cause us to provide our Arkes, to get our Zoar ' s.
Let the thoughts of these things cause us to provide our Arks, to get our Zoar ' s.
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Let it teach young Samuels, to rise up in the room of old Ely's; young Elisha 's, in the room of old Elijahs, and young Timothies, in the room of Paul the aged;
Let it teach young Samuels, to rise up in the room of old Ely's; young Elisha is, in the room of old Elijahs, and young Timothies, in the room of Paul the aged;
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(17) sermon (DIV1)
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that there may be a succession of Gospel Ministers to hold forth the word of life to this Nation.
that there may be a succession of Gospel Ministers to hold forth the word of life to this nation.
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And let us labour to be inheritours of these twelve excellencies, that beautified this our reverend brother.
And let us labour to be inheritors of these twelve excellencies, that beautified this our reverend brother.
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Secondly, let me speak a few words to you of this Parish, the auditors of this worthy Minister.
Secondly, let me speak a few words to you of this Parish, the Auditors of this worthy Minister.
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(17) sermon (DIV1)
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4157
There is scarce one man of a hundred, that understands the tye and obligation that is betwixt a minister and his people.
There is scarce one man of a hundred, that understands the tie and obligation that is betwixt a minister and his people.
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(17) sermon (DIV1)
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4158
O the love and affection that ought to be betwixt them!
O the love and affection that ought to be betwixt them!
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(17) sermon (DIV1)
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4159
Paul tells the Galatians, that they could a pluckt out their eyes for him if need were.Paul tells the Galatians, that they could a plucked out their eyes for him if need were.
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(17) sermon (DIV1)
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4160
Chrysostome tells us, that when Miletius was taken away by death from his people, their hearts sunk with sorrow;Chrysostom tells us, that when Miletius was taken away by death from his people, their hearts sunk with sorrow;
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(17) sermon (DIV1)
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and such love had they to him, that they called all their children by his name,
and such love had they to him, that they called all their children by his name,
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(17) sermon (DIV1)
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and got his picture engraven on their rings.
and god his picture engraven on their rings.
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(17) sermon (DIV1)
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And I have read of Chrysostome, that when he was banished from his people, there was not a corner in the City,
And I have read of Chrysostom, that when he was banished from his people, there was not a corner in the city,
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but was full of people weeping and lamenting.
but was full of people weeping and lamenting.
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4165
The loss of a godly minister, is a publick loss, and therefore there ought to be publick mourning;
The loss of a godly minister, is a public loss, and Therefore there ought to be public mourning;
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(17) sermon (DIV1)
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it is a soul loss, and therefore, methinks, every one of you should weep and mourn;
it is a soul loss, and Therefore, methinks, every one of you should weep and mourn;
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(17) sermon (DIV1)
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you have lost your common father; you of this congregation have lost your spiritual father, your spiritual shepheard;
you have lost your Common father; you of this congregation have lost your spiritual father, your spiritual shepherd;
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(17) sermon (DIV1)
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4168
you have lost your eyes, your guide;
you have lost your eyes, your guide;
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(17) sermon (DIV1)
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4169
and indeed it is you that are his flock that must commend your minister by practising that which he preached;
and indeed it is you that Are his flock that must commend your minister by practising that which he preached;
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said the Apostle, 2 Cor. 3.1. Do we again begin to commend our selves, or need we as some others, Epistles of commendations to you;
said the Apostle, 2 Cor. 3.1. Do we again begin to commend our selves, or need we as Some Others, Epistles of commendations to you;
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(17) sermon (DIV1)
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or letters of commendations from you? Ye are our Epistle written in our hearts, known and read of all men. or letters of commendations from you? You Are our Epistle written in our hearts, known and read of all men.
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(17) sermon (DIV1)
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4172
As if the Apostle should say, do we need letters of commendation? is it necessary that we should spend time in commending our ministry;
As if the Apostle should say, do we need letters of commendation? is it necessary that we should spend time in commending our Ministry;
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you are our letters of commendation; your holiness and piety commends a minister above all other things.
you Are our letters of commendation; your holiness and piety commends a minister above all other things.
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4174
As when a man comes into an Orchard or Vineyard, said Chrysostome, and sees every thing skilfully handled,
As when a man comes into an Orchard or Vineyard, said Chrysostom, and sees every thing skilfully handled,
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(17) sermon (DIV1)
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4175
and neatly trimmed, he need not spend time in commending the Vine-dresser or Carpenter; the work it self commends them.
and neatly trimmed, he need not spend time in commending the Vine-dresser or Carpenter; the work it self commends them.
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4176
So ought it to be among you;
So ought it to be among you;
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when we preach the Funeral Sermons of Ministers, we must look into his Parish or Congregation,
when we preach the Funeral Sermons of Ministers, we must look into his Parish or Congregation,
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and see what letters of commendation there are; whether the proficiency of the Auditors commend their Ministers.
and see what letters of commendation there Are; whither the proficiency of the Auditors commend their Ministers.
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4179
I grant, it is not always true; God doth not always give success to a godly Minister, but the worst is yours;
I grant, it is not always true; God does not always give success to a godly Minister, but the worst is yours;
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4180
I had almost said the curse is yours; but I will speak modestly, the worst is yours.
I had almost said the curse is yours; but I will speak modestly, the worst is yours.
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4181
Tell me how many of you are able to say, I blesse God that ever such a Minister was sent among us;
Tell me how many of you Are able to say, I bless God that ever such a Minister was sent among us;
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(17) sermon (DIV1)
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blessed be God that ever we heard him preach; what seal of his ministry is there here among you? he was in another;
blessed be God that ever we herd him preach; what seal of his Ministry is there Here among you? he was in Another;
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and another place in this City; it may be here are people from all places that have been his auditors;
and Another place in this city; it may be Here Are people from all places that have been his Auditors;
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4184
what seal of his ministry is there now to be found among you? how many souls hath he pluckt out of the snares of the divel? how many of you have gone away weeping from a Sermon, knocking your breasts,
what seal of his Ministry is there now to be found among you? how many Souls hath he plucked out of the snares of the Devil? how many of you have gone away weeping from a Sermon, knocking your breasts,
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(17) sermon (DIV1)
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4185
and pricked at the hearts for sin, crying out Men and brethren, what shall we do to be saved? your tears and mourn•ng for sin, these are the auditors that commend your ministers.
and pricked At the hearts for since, crying out Men and brothers, what shall we do to be saved? your tears and mourn•ng for since, these Are the Auditors that commend your Ministers.
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(17) sermon (DIV1)
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4186
Go home now, and think with your selves, What can I remember of all the Sermons that I have heard from Mr. Ash! and give me leave to tell you, woe be to you,
Go home now, and think with your selves, What can I Remember of all the Sermons that I have herd from Mr. Ash! and give me leave to tell you, woe be to you,
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(17) sermon (DIV1)
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4187
if as your Minister be dead, so all the Sermons that he made dye with him:
if as your Minister be dead, so all the Sermons that he made die with him:
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4188
For as Abel being dead, yet speaketh; so shall the Sermons of this worthy Minister at the great day, speak for you, or against you;
For as Abel being dead, yet speaks; so shall the Sermons of this worthy Minister At the great day, speak for you, or against you;
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(17) sermon (DIV1)
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4189
for they are spiritual talents that God hath betrusted you with, and you must be accountable;
for they Are spiritual Talents that God hath betrusted you with, and you must be accountable;
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(17) sermon (DIV1)
790
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4190
both he and you shall appear before the Tribunal of God;
both he and you shall appear before the Tribunal of God;
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(17) sermon (DIV1)
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4191
your Minister shall be examined, how he can free himself from the guilt of soul blood;
your Minister shall be examined, how he can free himself from the guilt of soul blood;
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4192
and you shall be examined, what fruit you have brought forth, answerable to the means that you have enjoyed;
and you shall be examined, what fruit you have brought forth, answerable to the means that you have enjoyed;
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and if it appear that you have been unprofitable and unfruitful hearers, Christ will say, Cast the unprofitable servant into utter darkness.
and if it appear that you have been unprofitable and unfruitful hearers, christ will say, Cast the unprofitable servant into utter darkness.
cc cs pn31 vvi cst pn22 vhb vbn j cc j n2, np1 vmb vvi, vvb dt j n1 p-acp j n1.
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But I hope better things of you, and things that accompany salvation. Whatever was good in this reve•end Minister, let it live in you;
But I hope better things of you, and things that accompany salvation. Whatever was good in this reve•end Minister, let it live in you;
cc-acp pns11 vvb j n2 pp-f pn22, cc n2 cst vvb n1. r-crq vbds j p-acp d n1 vvi, vvb pn31 vvi p-acp pn22;
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and though he be dead, yet let not his sermons that he preached dye with you,
and though he be dead, yet let not his Sermons that he preached die with you,
cc cs pns31 vbb j, av vvb xx po31 n2 cst pns31 vvd vvi p-acp pn22,
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but let them be in you;
but let them be in you;
cc-acp vvb pno32 vbi p-acp pn22;
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that at the great day, when he and you appear before God, he may be able to say, Here am I,
that At the great day, when he and you appear before God, he may be able to say, Here am I,
d p-acp dt j n1, c-crq pns31 cc pn22 vvb p-acp np1, pns31 vmb vbi j pc-acp vvi, av vbm pns11,
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and the Children that thou hast given me. FINIS.
and the Children that thou hast given me. FINIS.
cc dt n2 cst pns21 vh2 vvn pno11. fw-la.
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