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THE BEASTS DOMINION over Earthly KINGS. REVEL. 17. 7. For God hath put into their hearts to fulfill his will,
THE BEASTS DOMINION over Earthly KINGS. REVEL. 17. 7. For God hath put into their hearts to fulfil his will,
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and to agree to give up their Kingdomes to the Beast, untill the Word of God shall be fulfilled.
and to agree to give up their Kingdoms to the Beast, until the Word of God shall be fulfilled.
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THE occasion of this daies solemnity hath beene long and well known, and we have often in this place spoken of it;
THE occasion of this days solemnity hath been long and well known, and we have often in this place spoken of it;
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and it were a thing not unseasonable for the day, to set out in its lively colours that facinorous act, which will scarcely bee credible to posterity, it exceeds my conceit to set it out in the right colours:
and it were a thing not unseasonable for the day, to Set out in its lively colours that facinorous act, which will scarcely be credible to posterity, it exceeds my conceit to Set it out in the right colours:
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I have therefore taken a text tending that way, and serving for our present purpose.
I have Therefore taken a text tending that Way, and serving for our present purpose.
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It pleaseth our blessed Saviour out of his love to his Church, not only to give directions what to doe,
It Pleases our blessed Saviour out of his love to his Church, not only to give directions what to do,
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and what not to doe, what to believe, and what not to believe, but to foretell likewise al future calamities, that so the Church might be fore-armed,
and what not to do, what to believe, and what not to believe, but to foretell likewise all future calamities, that so the Church might be Forearmed,
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and might not be surprised with terror upon the sight of some sudden or strange accident;
and might not be surprised with terror upon the sighed of Some sudden or strange accident;
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as especially the flourishing estate of Antichrist:
as especially the flourishing estate of Antichrist:
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Hee therefore foretels all, both the beginning, the growth, the strength, the proceeding, and at last the destruction of that Man of Sin.
He Therefore foretells all, both the beginning, the growth, the strength, the proceeding, and At last the destruction of that Man of Sin.
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The Church in this world is alwayes under some prophesie, it is alwayes under somewhat that is unfulfilled;
The Church in this world is always under Some prophesy, it is always under somewhat that is unfulfilled;
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for untill wee come to heaven there is not an accomplishment of all prophesies.
for until we come to heaven there is not an accomplishment of all prophecies.
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This Booke is a setting downe of prophesies of future events to the end of the world.
This Book is a setting down of prophecies of future events to the end of the world.
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This Chapter sets out in lively colours the state of the Pontificality, the state of Rome, under the Bishop of Rome, the Pope:
This Chapter sets out in lively colours the state of the Pontificality, the state of Room, under the Bishop of Rome, the Pope:
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and not the state of Rome under the Heathen Emperours.
and not the state of Room under the Heathen emperors.
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It sets downe likewise the judgement of God in this life upon this Beast, and upon the Whore that sits upon the Beast.
It sets down likewise the judgement of God in this life upon this Beast, and upon the Whore that sits upon the Beast.
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The description is large in the former part of the Chapter, it would take up a great deale of time to unfold that;
The description is large in the former part of the Chapter, it would take up a great deal of time to unfold that;
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but because I have divers other things to speake of, I will passe that by.
but Because I have diverse other things to speak of, I will pass that by.
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The judgement of God upon the Beast and Whore, is set downe partly in the verse before the Text:
The judgement of God upon the Beast and Whore, is Set down partly in the verse before the Text:
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The ten Hornes which thou sawest upon the Beast shall hate the Whore, and make her desolate and naked, The ten Horns which thou Sawest upon the Beast shall hate the Whore, and make her desolate and naked,
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and shall eat her flesh, and burne her with fire, for God hath put into their hearts to fulfill his will,
and shall eat her Flesh, and burn her with fire, for God hath put into their hearts to fulfil his will,
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and to agree to give up their Kingdomes to the Beast, &c. Here the Iudgement is set downe, what it is, and by whom it shall be, by the ten Hornes; that is, the ten Kings;and to agree to give up their Kingdoms to the Beast, etc. Here the Judgement is Set down, what it is, and by whom it shall be, by the ten Horns; that is, the ten Kings;
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and secondly, what they shall doe, and that is set downe in order. First, these ten Hornes, these ten Kings, Western Kings, They shall hate the Whore.
and secondly, what they shall do, and that is Set down in order. First, these ten Horns, these ten Kings, Western Kings, They shall hate the Whore.
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Hatred is the beginning of all actions that are offensive;
Hatred is the beginning of all actions that Are offensive;
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for it is the strongest, and stiffest affection of ill, as love is the strongest of good affections, They shall hate the Whore:
for it is the Strongest, and stiffest affection of ill, as love is the Strongest of good affections, They shall hate the Whore:
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It is not only anger, but hatred. They shall make her desolate and naked;
It is not only anger, but hatred. They shall make her desolate and naked;
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that is the second degree, they shall leave her, they shall strip this Strumpet of her ornaments and strength, whereby she set out her selfe.
that is the second degree, they shall leave her, they shall strip this Strumpet of her Ornament and strength, whereby she Set out her self.
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They shall eat her flesh, that's the third;They shall eat her Flesh, that's the third;
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that is what they have given her before to inrich her, withall, that which made her in such well liking, that which commended her, that wh• … ch is her living, the riches of the Popes Clergie gotten (most of it) by ill meanes they shall take from her.
that is what they have given her before to enrich her, withal, that which made her in such well liking, that which commended her, that wh• … changed is her living, the riches of the Popes Clergy got (most of it) by ill means they shall take from her.
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But that is not all, but there is a higher degree then all this, They shall burne the Whore with fire.
But that is not all, but there is a higher degree then all this, They shall burn the Whore with fire.
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So that in the foregoing verse you see is set downe what the Iudgement is, and who shall bthe Executioners of this judgement.
So that in the foregoing verse you see is Set down what the Judgement is, and who shall bthe Executioners of this judgement.
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But why must all this come to passe? Hee riseth to the highest cause:
But why must all this come to pass? He Riseth to the highest cause:
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God hath put into their hearts to fulfill his will, and to agree with one consent to give their kingdomes to the Beast: God hath put into their hearts to fulfil his will, and to agree with one consent to give their kingdoms to the Beast:
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God afterwards put into their minds to hate the Beast.
God afterwards put into their minds to hate the Beast.
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So that in this verse is the severity, and the mercy of God, his justice and his goodnesse:
So that in this verse is the severity, and the mercy of God, his Justice and his Goodness:
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His severity in putting into the hearts of these Kings to agree with one consent, to give up their kingdomes to the Beast.
His severity in putting into the hearts of these Kings to agree with one consent, to give up their kingdoms to the Beast.
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A great Iudgement so to besot them:
A great Judgement so to besot them:
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but here is a limitation of that severity at last, till the time come, untill the Word of God shall bee fulfilled;
but Here is a limitation of that severity At last, till the time come, until the Word of God shall be fulfilled;
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that is, untill they shall cease to be thus deluded by the Bishop of Rome,
that is, until they shall cease to be thus deluded by the Bishop of Rome,
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and then they shall begin to hate the Whore, as much as ever they were deluded by her, and shall eate her flesh, and consume her with Fire.
and then they shall begin to hate the Whore, as much as ever they were deluded by her, and shall eat her Flesh, and consume her with Fire.
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For the explication of these words, they being somewhat hard, I will spend a little time to unfold them.
For the explication of these words, they being somewhat hard, I will spend a little time to unfold them.
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And first I must shew who is this Beast.
And First I must show who is this Beast.
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For God hath put into their hearts to fulfill his will, and to agree to give up their Kingdomes to the Beast. For God hath put into their hearts to fulfil his will, and to agree to give up their Kingdoms to the Beast.
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The Beast is mentioned in three places in the Revelation, in the ninth Chapter there is mention of the Beast comming out of the bottomlesse Pit;
The Beast is mentioned in three places in the Revelation, in the ninth Chapter there is mention of the Beast coming out of the bottomless Pit;
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and in the 13. of the Beast that rose out of the Sea;
and in the 13. of the Beast that rose out of the Sea;
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and here in this 17. of a scarlet coloured Beast, having seven heads and ten hornes.
and Here in this 17. of a scarlet coloured Beast, having seven Heads and ten horns.
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The Beast (in a word) is the state of Rome, sometime under the heathenish Emperours, sometime under the Pontificality:
The Beast (in a word) is the state of Room, sometime under the Heathenish emperors, sometime under the Pontificality:
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the Question is, whether the Beast here spoken of bee the state of Rome, under the Roman persecuting Emperours before Christianity prevailed much,
the Question is, whither the Beast Here spoken of bee the state of Room, under the Roman persecuting emperors before Christianity prevailed much,
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or the state of Rome under the usurpation of the Bishop of Rome?
or the state of Room under the usurpation of the Bishop of Rome?
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I answer, undoubtedly it is here meant of the state of Rome as it is upheld, the Whore. The Beast, that Beast:
I answer, undoubtedly it is Here meant of the state of Room as it is upheld, the Whore. The Beast, that Beast:
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For it is meant here of one that seduced by lying miracles, of one that should come in a mysterie, of one that should deale with fornication, and such courses.
For it is meant Here of one that seduced by lying Miracles, of one that should come in a mystery, of one that should deal with fornication, and such courses.
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Now heathenish Rome it overcame men by violence, and by force, and not by whorish insinuations, by drawing them on to Idolatry:
Now Heathenish Room it overcame men by violence, and by force, and not by whorish insinuations, by drawing them on to Idolatry:
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It is said in the fifth verse, that upon her forehead was a name written, Mysterie, Babylon the great, Mother of Harlots:
It is said in the fifth verse, that upon her forehead was a name written, Mystery, Babylon the great, Mother of Harlots:
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Babylon in a Mysterie, and this Mysterie is a great word too with them:Babylon in a Mystery, and this Mystery is a great word too with them:
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the Mysterie of the Masse, in every thing there is a Mysterie, all their Ceremonies are Mysteries: This word Mysterie therefore in the fore-head of the Whore, sheweth what Beast it is, that is here meant.
the Mystery of the Mass, in every thing there is a Mystery, all their Ceremonies Are Mysteres: This word Mystery Therefore in the forehead of the Whore, shows what Beast it is, that is Here meant.
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It is observed by divers Writers, that in the Frontlet of the Popes Diadem, there is written this name, Mysterium, as in Iulius the seconds time;
It is observed by diverse Writers, that in the Frontlet of the Popes Diadem, there is written this name, Mysterium, as in Julius the seconds time;
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but afterwards when they smelt that he was construed thereby, to be the very Whore, they rased out that,
but afterwards when they smelled that he was construed thereby, to be the very Whore, they rased out that,
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and put in Iulius secundus, &c. And she sits upon many waters, She sits, marke, the Spirit of God will not suffer us to erre:
and put in Julius secundus, etc. And she sits upon many waters, She sits, mark, the Spirit of God will not suffer us to err:
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what is the regiment of the Pope called, Sitting? such a Pope sate so long, the Whore sits in the very phrase,
what is the regiment of the Pope called, Sitting? such a Pope sat so long, the Whore sits in the very phrase,
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and what is the seat called? the See of Rome, the See of Antichrist: Divers other particular things there are to shew that he means Rome;
and what is the seat called? the See of Room, the See of Antichrist: Diverse other particular things there Are to show that he means Room;
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that is, the state of Rome under the Bishop of Rome to bee the Beast here spoken of.
that is, the state of Room under the Bishop of Room to be the Beast Here spoken of.
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Especially considering the connexion of this Chapter with that following, where is set down the finall destruction of this Beast:
Especially considering the connexion of this Chapter with that following, where is Set down the final destruction of this Beast:
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now wee know that heathenish Rome ended long agoe;
now we know that Heathenish Room ended long ago;
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therefore that Beast which is here meant must needs bee that which followes in the next Chapter,
Therefore that Beast which is Here meant must needs be that which follows in the next Chapter,
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and therefore it must needs be Rome, as it is under the Bishop, the Pope of Rome.
and Therefore it must needs be Room, as it is under the Bishop, the Pope of Rome.
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It is said in the 13. Chapter, that this Beast made the former Beast to speake, did enliven and quicken the former Beast;
It is said in the 13. Chapter, that this Beast made the former Beast to speak, did enliven and quicken the former Beast;
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so indeed this Beast, Rome considered under the Pope, which succeeds that Beast, Rome as it was under the Roman Emperours, quickens the former Beast:
so indeed this Beast, Room considered under the Pope, which succeeds that Beast, Room as it was under the Roman emperors, quickens the former Beast:
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for now all is as glorious as ever it was in heathenish Rome:
for now all is as glorious as ever it was in Heathenish Room:
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For after that the Gothes and Vandals had possessed Rome, the Pope put some life into the Empire of Rome, and did himselfe become Emperour.
For After that the Goths and Vandals had possessed Rome, the Pope put Some life into the Empire of Rome, and did himself become Emperor.
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For indeed the Emperour of Germany, though he be intituled King of Rome, yet that is but a meer titular thing, the Eagle is deplumed of her fea• … thers, of her authority;
For indeed the Emperor of Germany, though he be entitled King of Rome, yet that is but a mere titular thing, the Eagl is deplumed of her fea• … the, of her Authority;
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it is only the title hee beares:
it is only the title he bears:
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And if any Emperour come to Rome, the Pope will make him sweare fealty, and hee must not long stay in Rome, he cannot endure that.
And if any Emperor come to Room, the Pope will make him swear fealty, and he must not long stay in Room, he cannot endure that.
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And it is well said in the Revelation, that this Beast is the Image of the former Beast,
And it is well said in the Revelation, that this Beast is the Image of the former Beast,
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for the Pope is altogether like the Emperours, almost in every thing. For the Emperours were crowned:
for the Pope is altogether like the emperors, almost in every thing. For the emperors were crowned:
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The Pope for failing hath three Crownes: The Emperours had their scarlet: this is a purple coloured VVhore in scarlet;
The Pope for failing hath three Crowns: The emperors had their scarlet: this is a purple coloured VVhore in scarlet;
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They spake the Latine tongue, and forced all nations almost to speak Latine, as a monument of their slavery.
They spoke the Latin tongue, and forced all Nations almost to speak Latin, as a monument of their slavery.
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So all in the Popish Church is in latine, their prayers in Latine, all in latine,
So all in the Popish Church is in latin, their Prayers in Latin, all in latin,
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even for the simple and sottish people to use. Ancient heathen Rome had their grave Senators; the Pope hath his Cardinals.
even for the simple and sottish people to use. Ancient heathen Room had their grave Senators; the Pope hath his Cardinals.
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The heathen Emperours, as Domitian and others would be adored as Gods: So likewise is the Pope of Rome adored, and marke the slight;
The heathen emperors, as Domitian and Others would be adored as God's: So likewise is the Pope of Rome adored, and mark the slight;
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hee hath a Crucifix upon his feet, and Kings must kisse that, & so with adoring of the Cross they adore his person,
he hath a Crucifix upon his feet, and Kings must kiss that, & so with adoring of the Cross they adore his person,
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as they did Heliodorus, that heathen Emperour.
as they did Heliodorus, that heathen Emperor.
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Thus in every thing almost they agree with ancient Rome, and in many other things I might runne over their likenesse to the former Beast.
Thus in every thing almost they agree with ancient Room, and in many other things I might run over their likeness to the former Beast.
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Now this Beast (to describe him a little better, that we might know what these Kings did,
Now this Beast (to describe him a little better, that we might know what these Kings did,
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when they gave up their Kingdomes and Thrones to the Beast.) It is said in the 13. chapter, that the Dragon gave power to the Beast: the Dragon is the Devill;
when they gave up their Kingdoms and Thrones to the Beast.) It is said in the 13. chapter, that the Dragon gave power to the Beast: the Dragon is the devil;
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and as he wrought effectually in the former Beast in heathen Rome, to make war with the Saints,
and as he wrought effectually in the former Beast in heathen Room, to make war with the Saints,
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so is this Beast, Pontificall Rome stirred up, and acted by the Devill, the Dragon to persecute the Church:
so is this Beast, Pontifical Room stirred up, and acted by the devil, the Dragon to persecute the Church:
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So that this Beast hath the power, and the spirit of the Dragon, the Devill himselfe.
So that this Beast hath the power, and the Spirit of the Dragon, the devil himself.
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And that you may discerne that I doe them no wrong, consider how the Dragon,
And that you may discern that I do them no wrong, Consider how the Dragon,
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and this Beast (which is moved, and lead, and acted by the spirit of the Dragon) agree in their courses.
and this Beast (which is moved, and led, and acted by the Spirit of the Dragon) agree in their courses.
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I will name two or three to you. The Dragons course is to make us distrust God;
I will name two or three to you. The Dragons course is to make us distrust God;
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you know how in Paradise hee taught our first Parents to distrust the word of God, Yee shall be as Gods, knowing good and evill.
you know how in Paradise he taught our First Parents to distrust the word of God, Ye shall be as God's, knowing good and evil.
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So the force of Popery is to dishonour, and to discredit Gods truth, to put out the peoples eyes, to lead them blind-fold, to make the Scripture a matter of errour and heresie,
So the force of Popery is to dishonour, and to discredit God's truth, to put out the peoples eyes, to led them blindfold, to make the Scripture a matter of error and heresy,
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and bid the people take heed of it;
and bid the people take heed of it;
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as if God meant to deceive them, to goe beyond them in giving them his Word;
as if God meant to deceive them, to go beyond them in giving them his Word;
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as though it were not a word of salvation.
as though it were not a word of salvation.
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As the Dragon himselfe said to Christ, If thou wilt fall downe and worship me, all these will I give thee:
As the Dragon himself said to christ, If thou wilt fallen down and worship me, all these will I give thee:
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So the Pope takes upon him the Dragons power, these that will bee good sonnes of their Church, these and these preferments will he give them,
So the Pope Takes upon him the Dragons power, these that will be good Sons of their Church, these and these preferments will he give them,
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when hee hath as much right to them as the Devill had to those.
when he hath as much right to them as the devil had to those.
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The Devill fell from heaven at the preaching of the Word, at the preaching of the Gospell;
The devil fell from heaven At the preaching of the Word, At the preaching of the Gospel;
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the Apostles when they returned from preaching, told our Saviour that they saw Sathan fall downe like lightning.
the Apostles when they returned from preaching, told our Saviour that they saw Sathan fallen down like lightning.
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So Antichrist fals by the preaching of the Gospel, by the breath of the Lords mouth, he is not able to stand before it no more then Dagon before the Arke;
So Antichrist falls by the preaching of the Gospel, by the breath of the lords Mouth, he is not able to stand before it no more then Dagon before the Ark;
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the VVord preached is as fire to consume him, so he is like the Dragon in that.
the Word preached is as fire to consume him, so he is like the Dragon in that.
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In disposition he is like the Dragon: The Devill is a Lyer and a Murtherer from the beginning, the father of lies;
In disposition he is like the Dragon: The devil is a Liar and a Murderer from the beginning, the father of lies;
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so likewise the Pope is a Lyar, all Popery is nothing but lies;
so likewise the Pope is a Liar, all Popery is nothing but lies;
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therefore 2 Thess. 2. it is said, They are given over to beleeve lies, Popery is a grand lie, it is a lie in the primacie,;
Therefore 2 Thess 2. it is said, They Are given over to believe lies, Popery is a grand lie, it is a lie in the primacy,;
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for it came in by forgery and intrusion, it is a lie in Purgatory, which is a meere conceit;
for it Come in by forgery and intrusion, it is a lie in Purgatory, which is a mere conceit;
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it is a lie in their miracles, which they have devised to maintaine their false worship with;
it is a lie in their Miracles, which they have devised to maintain their false worship with;
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It is a lie in their works of supererogation, that they can fulfill more then the Law requireth.
It is a lie in their works of supererogation, that they can fulfil more then the Law requires.
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So that all Popery consider it distinctly from our Religion (because they have that which wee have,
So that all Popery Consider it distinctly from our Religion (Because they have that which we have,
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and some patches of their owne) consider it by it selfe, it is a meer lie.
and Some Patches of their own) Consider it by it self, it is a mere lie.
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Besides that, they maintaine the doctrine of Equivocation, which is a lie, a justifier of lies, which is worst of all. And to murther;
Beside that, they maintain the Doctrine of Equivocation, which is a lie, a justifier of lies, which is worst of all. And to murder;
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this present day and occasion tels us that murthers come from them, their Doctrine maintaines it,
this present day and occasion tells us that murders come from them, their Doctrine maintains it,
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and they make orations in commendations of Traytors, as Sixtus Quintus did in praise of him, that killed Henry the third, King of France, and the bloody Massacre of France is pictured up in the Popes Court:
and they make orations in commendations of Traitors, as Sixtus Quintus did in praise of him, that killed Henry the third, King of France, and the bloody Massacre of France is pictured up in the Popes Court:
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As the Devill is a Lyar and a Murtherer, so is this Sonne of the Devill, who is led by the Spirit of the Dragon, in disposition they are alike.
As the devil is a Liar and a Murderer, so is this Son of the devil, who is led by the Spirit of the Dragon, in disposition they Are alike.
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In course of life they are alike.
In course of life they Are alike.
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The Dragon is said to draw the third part of the stars of heaven downe to the earth;
The Dragon is said to draw the third part of the Stars of heaven down to the earth;
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that is, to draw men which were as the stars of heaven, to make them deny their Religion.
that is, to draw men which were as the Stars of heaven, to make them deny their Religion.
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So this Dragon, this Pope, the instrument and vassal of Sathan, hee drawes the third part of the stars from heaven,
So this Dragon, this Pope, the Instrument and vassal of Sathan, he draws the third part of the Stars from heaven,
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and hee drawes men from the love of the truth by preferment and honour, men that are learned, men that are otherwise of excellent parts, hee drawes them from heaven to earth;
and he draws men from the love of the truth by preferment and honour, men that Are learned, men that Are otherwise of excellent parts, he draws them from heaven to earth;
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that is, hee drawes them from the knowledge of the truth and goodnesse to earth,
that is, he draws them from the knowledge of the truth and Goodness to earth,
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and lower then earth too if they do not repent, even to hell it selfe from whence hee came.
and lower then earth too if they do not Repent, even to hell it self from whence he Come.
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Thus I might goe on to shew that this Beast is Rome under the Pontificality, and not Rome under the Heathen Emperours:
Thus I might go on to show that this Beast is Room under the Pontificality, and not Room under the Heathen emperors:
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likewise that this Beast is acted, lead, and guided by the spirit of the Dragon, by reason of the resemblance which it holds parallel with him in these and other things.
likewise that this Beast is acted, led, and guided by the Spirit of the Dragon, by reason of the resemblance which it holds parallel with him in these and other things.
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So much for explication of this Beast. But why is the state of Rome called the Beast?
So much for explication of this Beast. But why is the state of Rome called the Beast?
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Daniel first knew the great Empires, the one of Babylon, called a Lyon, the Persian Monarchy, a Bear, the Grecian a Leopard; daniel First knew the great Empires, the one of Babylon, called a lion, the Persian Monarchy, a Bear, the Grecian a Leopard;
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but here in this Chapter is a strange Beast, that hath all the cruelty and fiercenesse of all those Monarchies:
but Here in this Chapter is a strange Beast, that hath all the cruelty and fierceness of all those Monarchies:
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Called therefore a Beast for her fiercenesse and cruelty.
Called Therefore a Beast for her fierceness and cruelty.
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Gods Church they are sheepe and lambes, Christ himselfe the Lambe of God, the opposite Church of Antichrist, a Beast, acruel Beast.
God's Church they Are sheep and Lambs, christ himself the Lamb of God, the opposite Church of Antichrist, a Beast, acruel Beast.
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If you go to plants, Gods Church are lilies, the opposite kingdome are thornes.
If you go to plants, God's Church Are lilies, the opposite Kingdom Are thorns.
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If you goe to Fowles, Gods Church are Doves, Turtles, mild and gentle, the opposite Church are Eagles and birds of prey.
If you go to Fowls, God's Church Are Dove, Turtle, mild and gentle, the opposite Church Are Eagles and Birds of prey.
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But I say they are called Beasts, for their cruelty:
But I say they Are called Beasts, for their cruelty:
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The state of Rome under those heathenish Emperours was a Beast, and in those ten persecutions the Emperours are rightly called Beasts;
The state of Room under those Heathenish emperors was a Beast, and in those ten persecutions the emperors Are rightly called Beasts;
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so likewise Rome Papall is a Beast.
so likewise Room Papal is a Beast.
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Our Religion, true Religion entertained makes of Beasts men, the true knowledge of Christ alters their natures, turnes Lyons into Lambes,
Our Religion, true Religion entertained makes of Beasts men, the true knowledge of christ alters their nature's, turns Lyons into Lambs,
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as the Prophet saith, Isa. 11. But the Popish religion, it makes of men beasts, makes them worse then themselves:
as the Prophet Says, Isaiah 11. But the Popish Religion, it makes of men beasts, makes them Worse then themselves:
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For these Gun powder-traytors, many of them as they were by birth Gentlemen, so their dispositions were gentle and mild, divers of them, not of the worst dispositions, only that bloody Religion made them worse then their nature was:
For these Gun Powder traitors, many of them as they were by birth Gentlemen, so their dispositions were gentle and mild, diverse of them, not of the worst dispositions, only that bloody Religion made them Worse then their nature was:
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So I say Papall Rome is a Beast, and popish religion makes men beasts.
So I say Papal Room is a Beast, and popish Religion makes men beasts.
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Well, I will not inlarge my selfe in the uses of this point, because I shall speake of it afterward,
Well, I will not enlarge my self in the uses of this point, Because I shall speak of it afterwards,
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if the time will give me leave, only this, have nothing to doe with this Beast, keep out of her pawes, keepe out of her clawes:
if the time will give me leave, only this, have nothing to do with this Beast, keep out of her paws, keep out of her claws:
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A Lion, or a cruell Beast may seeme to bee calme for a while, but a Lyon will (as we say) shew a Lyons trick once a yeare.
A lion, or a cruel Beast may seem to be Cam for a while, but a lion will (as we say) show a Lyons trick once a year.
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Meddle not therefore with this Beast, it is a Beast;
Meddle not Therefore with this Beast, it is a Beast;
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so much for that, what the Beast is, the state of Rome under the Bishop of Rome.
so much for that, what the Beast is, the state of Room under the Bishop of Rome.
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For God hath put into their hearts to fulfill his will, and to agree to give up their kingdomes to the Beast.
For God hath put into their hearts to fulfil his will, and to agree to give up their kingdoms to the Beast.
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Whose? The Angell sets down in the verse before, the ten Horns, the ten Kings;
Whose? The Angel sets down in the verse before, the ten Horns, the ten Kings;
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the ten western Kings, whether it be a certaine number for an uncertain, or whether it be a certain number, I wil not dispute of now,the ten western Kings, whither it be a certain number for an uncertain, or whither it be a certain number, I will not dispute of now,
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but take it so as it cannot be disputed against, a certain number for an uncertaine:
but take it so as it cannot be disputed against, a certain number for an uncertain:
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A number of the VVesterne Kings gave up their kingdomes for a while to the Beast,
A number of the Western Kings gave up their kingdoms for a while to the Beast,
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untill the Word of God should bee fulfilled.
until the Word of God should be fulfilled.
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But marke the phrase, God put it into their hearts to give up their kingdomes to the Beast.
But mark the phrase, God put it into their hearts to give up their kingdoms to the Beast.
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Wil God put into their hearts to give up their kingdomes to the Beast? why then the Pope of Rome need not pretend Constantines donation, that he 300. yeares after Christ gave unto them many territories about Rome:
Wil God put into their hearts to give up their kingdoms to the Beast? why then the Pope of Rome need not pretend Constantines donation, that he 300. Years After christ gave unto them many territories about Room:
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But they may depend upon a higher donation, God put it into the hearts of the Kings to give up their kingdomes to the Beast:
But they may depend upon a higher donation, God put it into the hearts of the Kings to give up their kingdoms to the Beast:
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Here is a higher title then the donation of Constantine.
Here is a higher title then the donation of Constantine.
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But we must know that this is not meant, as if God gave him a right, by putting into the hearts of the Kings to give up their kingdomes to the Beast:
But we must know that this is not meant, as if God gave him a right, by putting into the hearts of the Kings to give up their kingdoms to the Beast:
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but God seeing these ten Hornes, these ten Kings to be in a sinfull estate, who deserved to be left of him,
but God seeing these ten Horns, these ten Kings to be in a sinful estate, who deserved to be left of him,
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and to bee given up to further illusion, and by with-drawing his grace to give them up to the occasions of sin, to this seducing Beast and Whore, he put into their hearts to give up their kingdomes to the Beast.
and to be given up to further illusion, and by withdrawing his grace to give them up to the occasions of since, to this seducing Beast and Whore, he put into their hearts to give up their kingdoms to the Beast.
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But this must be a little cleared.
But this must be a little cleared.
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Is God the Author of sinne? God put it into their hearts, he did not only rule the events, but he put into their hearts, &c. I answer:
Is God the Author of sin? God put it into their hearts, he did not only Rule the events, but he put into their hearts, etc. I answer:
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The phrases of the Scripture are well enough knowne in this kind.
The phrases of the Scripture Are well enough known in this kind.
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God gave them up to a reprobate sense, Rom. 1. 12. The falling of the people from Rehoboam, it is said, it was of the Lord;God gave them up to a Reprobate sense, Rom. 1. 12. The falling of the people from Rehoboam, it is said, it was of the Lord;
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And God bad Shemei rayle, divers such phrases there are in the Scripture: How must these bee understood? thus.
And God bad Shimei rail, diverse such phrases there Are in the Scripture: How must these be understood? thus.
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Not that God doth allow or command any thing that is evill, much lesse that hee doth infuse any evill into men,
Not that God does allow or command any thing that is evil, much less that he does infuse any evil into men,
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so that, when it is said he put these things into their hearts, here is neither an outward command, nor an inward infusion;
so that, when it is said he put these things into their hearts, Here is neither an outward command, nor an inward infusion;
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what is it then? Here is a finding of them in an evill and sinfull estate,
what is it then? Here is a finding of them in an evil and sinful estate,
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and God useth that evil and mischiefe, and wickednesse that he finds to his owne end,
and God uses that evil and mischief, and wickedness that he finds to his own end,
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and purpose, He infuseth no malice or evil, but finding of it he useth it to his owne particular end and purpose,
and purpose, He infuseth no malice or evil, but finding of it he uses it to his own particular end and purpose,
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& makes way and vent for it upon particular occasions. These ten Kings, he infuseth no love of superstition into them, but finding them evill,
& makes Way and vent for it upon particular occasions. These ten Kings, he infuseth no love of Superstition into them, but finding them evil,
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and not as they should be Subjects of his kingdome, and misliking his sweet government, it was just with God to give them up to be slaves to the Beast,
and not as they should be Subject's of his Kingdom, and misliking his sweet government, it was just with God to give them up to be slaves to the Beast,
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& by consequence to the Devill himselfe, that spake and wrought by the Beast:
& by consequence to the devil himself, that spoke and wrought by the Beast:
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So I say God tooke away the impediments, and opened a way to their evill disposition:
So I say God took away the impediments, and opened a Way to their evil disposition:
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He used their evill disposition to this or that particular thing, even as a Workeman that finds an ill piece of timber, he makes not the timber ill,
He used their evil disposition to this or that particular thing, even as a Workman that finds an ill piece of timber, he makes not the timber ill,
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but when he finds it ill, hee useth it to his owne good purpose;
but when he finds it ill, he uses it to his own good purpose;
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and as a man (it is Luthers comparison) as a man that moves a Horse that is lame, hee doth not put lamenesse into the Horse,
and as a man (it is Luthers comparison) as a man that moves a Horse that is lame, he does not put lameness into the Horse,
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but useth him to his owne purpose being lame;
but uses him to his own purpose being lame;
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so God finding these men evill in the generall, he directs this ill into particular courses, to worke it selfe this way,
so God finding these men evil in the general, he directs this ill into particular courses, to work it self this Way,
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and not that, in this particular action, not in that:
and not that, in this particular actium, not in that:
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For God although he be not the Author of evill, yet he is the Orderer of it,
For God although he be not the Author of evil, yet he is the Orderer of it,
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and he determines and directs it, both to the object, and also to that end which he pleaseth.
and he determines and directs it, both to the Object, and also to that end which he Pleases.
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In a word, consider sinne in three distinct times, before the commission, in it, and upon the performance:
In a word, Consider sin in three distinct times, before the commission, in it, and upon the performance:
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Before, God doth not command it, nor infuse it, but disallow and forbid it: In the sinne, he permits it to be done;
Before, God does not command it, nor infuse it, but disallow and forbid it: In the sin, he permits it to be done;
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how? by substracting of his grace, in not working, then by offering occasions that are good in themselves:
how? by substracting of his grace, in not working, then by offering occasions that Are good in themselves:
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And thirdly by tradition, by giving men up to Sathan;
And Thirdly by tradition, by giving men up to Sathan;
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as here the Beast is given up to Sathan, and the Kings were given up to the Beast:
as Here the Beast is given up to Sathan, and the Kings were given up to the Beast:
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So that God gives men up by substraction of his grace, and by tradition, and then he doth uphold them in the committing of sinne, upholds the powers:
So that God gives men up by substraction of his grace, and by tradition, and then he does uphold them in the committing of sin, upholds the Powers:
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And when it is done, applies them to this particular, and not to that particular:
And when it is done, Applies them to this particular, and not to that particular:
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In the doing of it, hee limits it, he sets the bounds of it, both for the time of it,
In the doing of it, he Limits it, he sets the bounds of it, both for the time of it,
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as also for the measure of it, as here in the Text: Thus long shall the ten Kings give up their Crownes to the Beast;
as also for the measure of it, as Here in the Text: Thus long shall the ten Kings give up their Crowns to the Beast;
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and thus farre shall they goe, untill the time come, that the Word of God shal be fulfilled: and thus Far shall they go, until the time come, that the Word of God shall be fulfilled:
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so hee limits sinne in the committing of it, both for the measure, and also for the time:
so he Limits sin in the committing of it, both for the measure, and also for the time:
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The Rod of the wicked shall not rest upon the backe of the righteous. Thus you see the meaning of the words, God will put into their hearts; The Rod of the wicked shall not rest upon the back of the righteous. Thus you see the meaning of the words, God will put into their hearts;
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that is, by withdrawing of his grace, which they deserved by their sinfull courses;
that is, by withdrawing of his grace, which they deserved by their sinful courses;
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and offering to them this Man of sinne, this Beast, which shall come with such efficacies of errour,
and offering to them this Man of sin, this Beast, which shall come with such efficacies of error,
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so that his grace being with-drawne, and they given up to the Devill, to Sathan, and the Beast, they shall without doubt be deluded, and seduced, but with this limitation,
so that his grace being withdrawn, and they given up to the devil, to Sathan, and the Beast, they shall without doubt be deluded, and seduced, but with this limitation,
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untill the time come, that the Word of God shall be fulfilled,
until the time come, that the Word of God shall be fulfilled,
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I might be large in this point, but it is not so sutable to the occasion, onely somewhat must be said for the unfolding of the Text: So much therefore for that.
I might be large in this point, but it is not so suitable to the occasion, only somewhat must be said for the unfolding of the Text: So much Therefore for that.
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God put into their hearts to fullfill his will, and to agree to give up their Kingdomes to the Beast.
God put into their hearts to fulfil his will, and to agree to give up their Kingdoms to the Beast.
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They agree all unto it, and therefore it was not a thing done by force: Rome, and the heathen Emperours did compell men, did overcome men by force of Armes;
They agree all unto it, and Therefore it was not a thing done by force: Room, and the heathen emperors did compel men, did overcome men by force of Arms;
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these agree, it was a voluntary, and a free act in them;
these agree, it was a voluntary, and a free act in them;
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necessary it was in regard of Gods judgement, but it was free and voluntary in regard of themselves,
necessary it was in regard of God's judgement, but it was free and voluntary in regard of themselves,
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for with one consent they gave up their Kingdomes to the Beast.
for with one consent they gave up their Kingdoms to the Beast.
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Thus having unfolded the meaning, wee come to observe some truths and conclusions that doe arise out of the words.
Thus having unfolded the meaning, we come to observe Some truths and conclusions that do arise out of the words.
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I will not mention all, or the most that might bee observed, but only some speciall.
I will not mention all, or the most that might be observed, but only Some special.
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God put into their hearts to give up their Kingdomes to the Beast.
God put into their hearts to give up their Kingdoms to the Beast.
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Here first of all from this ariseth, Gods speciall providence in Ill, in the greatest evill that can be there is his speciall providence apparent;
Here First of all from this arises, God's special providence in Ill, in the greatest evil that can be there is his special providence apparent;
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God put into their hearts to give up their Kingdomes to the Beast: God put into their hearts to give up their Kingdoms to the Beast:
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Observe here many acts of his Providence, the with-drawing of his grace, the giving them up to Sathan,
Observe Here many acts of his Providence, the withdrawing of his grace, the giving them up to Sathan,
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and to ill occasions, the presenting them with good occasions, which meeting with an ill disposition makes them worse;
and to ill occasions, the presenting them with good occasions, which meeting with an ill disposition makes them Worse;
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for good occasions meeting with an ill disposition makes it worse, makes it rage the more;
for good occasions meeting with an ill disposition makes it Worse, makes it rage the more;
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as the stopping of a torrent makes it rage and swell the more; as also the limitation of all this, untill his Word shall be fulfilled;
as the stopping of a torrent makes it rage and swell the more; as also the limitation of all this, until his Word shall be fulfilled;
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thus in this worke, Heaven and Earth and Hel meet in one action:
thus in this work, Heaven and Earth and Hell meet in one actium:
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Thus it was in that great action of the crucifying of our blessed Saviour, there is the action of God, in giving his Sonne to be a sweet Sacrifice,
Thus it was in that great actium of the crucifying of our blessed Saviour, there is the actium of God, in giving his Son to be a sweet Sacrifice,
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and the action of Iudas, and the Devill in him betraying of Christ, and the action of the Souldiers, in crucifying him.
and the actium of Iudas, and the devil in him betraying of christ, and the actium of the Soldiers, in crucifying him.
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Saint Augustine in the unfolding of this point, of the Providence of God in Evill, observes how many may concur in one action, God without blame, man without excuse:
Saint Augustine in the unfolding of this point, of the Providence of God in Evil, observes how many may concur in one actium, God without blame, man without excuse:
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God without blame, he finds men ill, and leaves men (deserving to bee left) hee takes away his grace,
God without blame, he finds men ill, and leaves men (deserving to be left) he Takes away his grace,
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and as a Iudge gives men up to Sathan:
and as a Judge gives men up to Sathan:
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Man without excuse, because man workes willingly, They with one consent gave up their Kingdomes to the Beast. That is the first.
Man without excuse, Because man works willingly, They with one consent gave up their Kingdoms to the Beast. That is the First.
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The second is this, that the will of man may be swayed by divine governance, and yet notwithstanding work most willingly, and freely.
The second is this, that the will of man may be swayed by divine governance, and yet notwithstanding work most willingly, and freely.
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Here, God puts into their hearts to do this, and yet they willingly, and with one consent gave their Crownes to the Beast.
Here, God puts into their hearts to do this, and yet they willingly, and with one consent gave their Crowns to the Beast.
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God first hath his Providence in ill, and then that providēce is such, that it doth not rob man of his liberty,
God First hath his Providence in ill, and then that providence is such, that it does not rob man of his liberty,
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because God finding man in an ill course, he forceth him not to this or that particular ill, but directs him only:
Because God finding man in an ill course, he forceth him not to this or that particular ill, but directs him only:
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The hearts of Kings are in the hand of the Lord, as the Rivers of waters. The hearts of Kings Are in the hand of the Lord, as the rivers of waters.
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A Man when hee findeth a River of water, hee doth not make the streame,
A Man when he finds a River of water, he does not make the stream,
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but only makes way, that it may runne this or that way, as it pleaseth him;
but only makes Way, that it may run this or that Way, as it Pleases him;
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so God, finding the hearts of Kings, or the hearts of any, as the Rivers of water, Hee opens vent, that they should run this, and not that way;
so God, finding the hearts of Kings, or the hearts of any, as the rivers of water, He Opens vent, that they should run this, and not that Way;
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that they should be given to this, and not to that, here is the action of God,
that they should be given to this, and not to that, Here is the actium of God,
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and yet the free liberty of man. But how could this bee free, when they • … ould not avoid it?
and yet the free liberty of man. But how could this be free, when they • … ould not avoid it?
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I answer, they were not privie to Gods directing, they worked not in conscience of Gods moving,
I answer, they were not privy to God's directing, they worked not in conscience of God's moving,
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but they followed their owne • … usts and will: Betweene Gods worke and Mans will, there is alwayes sinne:
but they followed their own • … usts and will: Between God's work and men will, there is always sin:
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God never workes immediatly in Mans will;
God never works immediately in men will;
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for Mans will is free, but Mans sinfull Free-will is the • … ext cause in sinne:
for men will is free, but men sinful Freewill is the • … Ext cause in sin:
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Although God put it in• … o their hearts, yet hee found them sinfully disposed. And then, the judgement is not bound or • … yed.
Although God put it in• … oh their hearts, yet he found them sinfully disposed. And then, the judgement is not bound or • … yed.
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The hearts of these Kings told them, that they might give their Crownes, or not give them to the Beast, their judgement saw they had reason to doe it, though their judgement were corrupt;
The hearts of these Kings told them, that they might give their Crowns, or not give them to the Beast, their judgement saw they had reason to do it, though their judgement were corrupt;
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so, a sinner sees reason to doe this or that, and although it bee corrupt reason,
so, a sinner sees reason to do this or that, and although it be corrupt reason,
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yet it moves him at that time, his judgement is not bound up, but God lets his judgement be free,
yet it moves him At that time, his judgement is not bound up, but God lets his judgement be free,
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though hee take away his heavenly light, and so hee judges perversely That's the second.
though he take away his heavenly Light, and so he judges perversely That's the second.
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The third is, That it is a terrible judgement of God to be given up to a mans owne will, to leave a man to his owne consents.
The third is, That it is a terrible judgement of God to be given up to a men own will, to leave a man to his own consents.
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It is here spoken by way of judgement, That God put it into their hearts to give up their Kingdomes to the Beast.
It is Here spoken by Way of judgement, That God put it into their hearts to give up their Kingdoms to the Beast.
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And indeed so it is a terrible judgement. There are some objections to be taken away, for the clearing of this weighty point.
And indeed so it is a terrible judgement. There Are Some objections to be taken away, for the clearing of this weighty point.
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How is it a judgement, or a punishment, when it is voluntary? They willingly gave up their Kingdomes.
How is it a judgement, or a punishment, when it is voluntary? They willingly gave up their Kingdoms.
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I answer, the more voluntary, and free a man is in sinne, the more and greater the judgement is;
I answer, the more voluntary, and free a man is in sin, the more and greater the judgement is;
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and as when sinne is more restrained, either inwardly by the Spirit, and by the conscience,
and as when sin is more restrained, either inwardly by the Spirit, and by the conscience,
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or outwardly by the Lawes and terrour, the more mercifully God deales with men, so the more free the current of the disposition runs in ill wayes, the more wretched a man is.
or outwardly by the Laws and terror, the more mercifully God deals with men, so the more free the current of the disposition runs in ill ways, the more wretched a man is.
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Yea, but will the heart of some Atheisticall person presently say, what punishment is it,
Yea, but will the heart of Some Atheistical person presently say, what punishment is it,
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as long as I have liberty in evill, and meet with no hinderance in my courses,
as long as I have liberty in evil, and meet with no hindrance in my courses,
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and feele no harme, but rather the contrary, as many that get their riches by ill meanes,
and feel no harm, but rather the contrary, as many that get their riches by ill means,
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and those great Papists, those great Vsurpers, wee see what estates they get to themselves.
and those great Papists, those great Usurper's, we see what estates they get to themselves.
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I answer, Spiritual Iudgements are so much the greater, by how much they are lesse sensible,
I answer, Spiritual Judgments Are so much the greater, by how much they Are less sensible,
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because if they bee not sensible to us here, they will bee the more sensible to us hereafter:
Because if they be not sensible to us Here, they will be the more sensible to us hereafter:
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And those that have their will most here, shall suffer most against their will hereafter:
And those that have their will most hear, shall suffer most against their will hereafter:
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It is the greatest judgement in this world, for a man to have his wil in sinfull courses:
It is the greatest judgement in this world, for a man to have his will in sinful courses:
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Hee that shall make an Idoll of his will (especially a man that is in great place of Honour) that shall make all wayes serve for the accomplishment of his will,
He that shall make an Idol of his will (especially a man that is in great place of Honour) that shall make all ways serve for the accomplishment of his will,
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when he hath • … t, he is the most miserablest man in the world;
when he hath • … tO, he is the most miserablest man in the world;
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• … or hee that hath his will most in courses unjustifiable, shall suffer most against his will,
• … or he that hath his will most in courses unjustifiable, shall suffer most against his will,
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when he commeth to a reckoning: such men therefore are the more miserable, because such taking themselves to be absolute persons,
when he comes to a reckoning: such men Therefore Are the more miserable, Because such taking themselves to be absolute Persons,
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and their waies the best wais, though they have many determents from their base courses, yet they will heare no counsell;
and their ways the best ways, though they have many determents from their base courses, yet they will hear no counsel;
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and therefore the • … rder to be reclaimed; It doth not therefore take away from their punishment, but rather aggravate it.
and Therefore the • … rder to be reclaimed; It does not Therefore take away from their punishment, but rather aggravate it.
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I beseech you let me presse this a little, that these Iudgements are great Iudgements (although wee doe not feele them) when with a free consent we give our selves unto ill:
I beseech you let me press this a little, that these Judgments Are great Judgments (although we do not feel them) when with a free consent we give our selves unto ill:
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It is a heavie Iudgement when God leaves us to our owne lusts, and takes away the guidance of his Spirit, we had better that God should give us up to the Devill for a while to bee tormented, we had better be in Hell (if a man might come out at a certaine time) then to bee given up all our life time, to doe with our owne consent and will, that which is liking to our owne will and lust;
It is a heavy Judgement when God leaves us to our own Lustiest, and Takes away the guidance of his Spirit, we had better that God should give us up to the devil for a while to be tormented, we had better be in Hell (if a man might come out At a certain time) then to be given up all our life time, to do with our own consent and will, that which is liking to our own will and lust;
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because by yeelding to our own will, wee yield to the Devill that rules in a Mans affections and will:
Because by yielding to our own will, we yield to the devil that rules in a men affections and will:
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For a Mans affections, when they are carried to evill, they are the Chariots of Sathan;
For a men affections, when they Are carried to evil, they Are the Chariots of Sathan;
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when the Devil sees excessive sinfull affections; as excessive sinfull joy, and delight in sinfull pleasures;
when the devil sees excessive sinful affections; as excessive sinful joy, and delight in sinful pleasures;
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he being about us, is alwayes carried in these affections, and carries us also strongly in the wayes that lead unto eternall perdition.
he being about us, is always carried in these affections, and carries us also strongly in the ways that led unto Eternal perdition.
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Wee judge, when a man suffers some outward punishment, as casting into prison, or the losse of his sight, oh hee is infearfull case;
we judge, when a man suffers Some outward punishment, as casting into prison, or the loss of his sighed, o he is infearfull case;
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but what is the case of a man blinded by Sathan, and his owne lus• … s? A man that is a slave to his owne base affections,
but what is the case of a man blinded by Sathan, and his own lus• … s? A man that is a slave to his own base affections,
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and by consequent to the Devill, which rules in his affections, and so consequently to damnation;
and by consequent to the devil, which rules in his affections, and so consequently to damnation;
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A man that lies under the wrath of God, that hath no heart to repent;
A man that lies under the wrath of God, that hath no heart to Repent;
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If a man had spirituall eyes, to consider the case of that man, he would never pitty so much the case of those men that suffer outward losses,
If a man had spiritual eyes, to Consider the case of that man, he would never pity so much the case of those men that suffer outward losses,
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as hee would pitty those which he sees to live, and oftentimes to die in evill courses of life.
as he would pity those which he sees to live, and oftentimes to die in evil courses of life.
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This should therefore be an use of direction to us, that seeing we heare, that God rules the hearts of men, that hee takes away his Spirit,
This should Therefore be an use of direction to us, that seeing we hear, that God rules the hearts of men, that he Takes away his Spirit,
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and leaves men to occasions, wee should pray to God to rule our hearts himselfe; Lord take thou the rule of our hearts to governe them thy selfe:
and leaves men to occasions, we should pray to God to Rule our hearts himself; Lord take thou the Rule of our hearts to govern them thy self:
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It was a good prayer of the Ancient Church, Oh God from whom all holy desires,
It was a good prayer of the Ancient Church, O God from whom all holy Desires,
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and all good counsels doe proceed, &c. Indeed it is hee from whom all good counsels doe proceed.and all good Counsels do proceed, etc. Indeed it is he from whom all good Counsels do proceed.
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These ten Hornes, they were ten Kings, no doubt but as they were men of great place,
These ten Horns, they were ten Kings, no doubt but as they were men of great place,
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so of great parts, but without Gods Spirit, without his light, the greatest and the wisest man is but mad, he is as a man out of his wits, puzzeled in darknesse,
so of great parts, but without God's Spirit, without his Light, the greatest and the Wisest man is but mad, he is as a man out of his wits, puzzled in darkness,
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and knowes not which way to goe.
and knows not which Way to go.
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When God gives men over to their own lusts to their blind affections, they lead men to judgement,
When God gives men over to their own Lustiest to their blind affections, they led men to judgement,
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& they must needs fall into the pit. Let us desire God to put into our hearts holy desires, holy purposes;
& they must needs fallen into the pit. Let us desire God to put into our hearts holy Desires, holy Purposes;
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for from him all holy desires come;
for from him all holy Desires come;
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let us desire him not only to governe our estate, and to preserve our bodies from danger;
let us desire him not only to govern our estate, and to preserve our bodies from danger;
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but Lord keepe thou our hearts, we cannot keepe our hearts of our selves, doe thou bend our understandings, bow our affections,
but Lord keep thou our hearts, we cannot keep our hearts of our selves, do thou bend our understandings, bow our affections,
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and our wils, that they may run in the right way.
and our wills, that they may run in the right Way.
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And (to stirre us up to this the more) wee must know, that that Evill which wee do not, we are beholding to God for,
And (to stir us up to this the more) we must know, that that Evil which we do not, we Are beholding to God for,
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as much as for the good wee doe.
as much as for the good we do.
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Why doe not men, having an ill disposition, and corruptature, doe ill? Because God offers not occasions of ill;
Why do not men, having an ill disposition, and corruptature, do ill? Because God offers not occasions of ill;
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if God should offer occasions, they would commit the Evill as well as others; It is God that puts into mens hearts to hate that Evill:
if God should offer occasions, they would commit the Evil as well as Others; It is God that puts into men's hearts to hate that Evil:
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If God should take away his Spirit, men would not hate evill, when occasions are offered,
If God should take away his Spirit, men would not hate evil, when occasions Are offered,
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as these men did not, when the occasion was offered, They gave up their kingdomes and thrones to the Beast.
as these men did not, when the occasion was offered, They gave up their kingdoms and thrones to the Beast.
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So that we are beholding to God, for all the ill that we do not, either it is his not offring occasions,
So that we Are beholding to God, for all the ill that we do not, either it is his not offering occasions,
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or else his giving us strength in the occasions. This we forget.
or Else his giving us strength in the occasions. This we forget.
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Wee are apt to say, this wicked man hath done this, this good man is fallen into this, this man hath done that:
we Are apt to say, this wicked man hath done this, this good man is fallen into this, this man hath done that:
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but where is our devotion at this time? we should rather say, Lord it was thee for causes thou best knowest,
but where is our devotion At this time? we should rather say, Lord it was thee for Causes thou best Knowest,
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for if thou hadst left me (especially when occasions were presented and offered, and there was a correspondent corruption in my heart) to close with the occasion, I had fallen into the like sinne, it was thy keeping, and not my goodnesse.
for if thou Hadst left me (especially when occasions were presented and offered, and there was a correspondent corruption in my heart) to close with the occasion, I had fallen into the like sin, it was thy keeping, and not my Goodness.
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One thing more, the Beast is exprest before in Chapter 13. to bee lead by the Devill.
One thing more, the Beast is expressed before in Chapter 13. to bee led by the devil.
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So that howsoever the Devill, who by Saint Paul is called the God of this world,
So that howsoever the devil, who by Saint Paul is called the God of this world,
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and the Pope the subordinate Vicar to the Devill (and so by consequence he is the Devill,
and the Pope the subordinate Vicar to the devil (and so by consequence he is the devil,
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for the Devill, the Dragon rules him:) Howsoever I say there be the Devill, the God of this world,
for the devil, the Dragon rules him:) Howsoever I say there be the devil, the God of this world,
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and the Pope in this world, the Vicar of that Dragon, yet there is but one Monarch, one that rules all, both Devill and Pope,
and the Pope in this world, the Vicar of that Dragon, yet there is but one Monarch, one that rules all, both devil and Pope,
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and all the wicked limbs of both to his owne ends.
and all the wicked limbs of both to his own ends.
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It was God that put it into the hearts of these Kings to give up their Kingdomes to the Beast:
It was God that put it into the hearts of these Kings to give up their Kingdoms to the Beast:
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It is he alone that is absolute, that gives the liberty of the Chaine, both to men and devils:
It is he alone that is absolute, that gives the liberty of the Chain, both to men and Devils:
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Thus farre they shall goe, and no further. Thus Far they shall go, and no further.
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It is a good saying of the Schooles, There is no Ill so ill, as there is good that is good, there is not any ill so strong, as God is good:
It is a good saying of the Schools, There is no Ill so ill, as there is good that is good, there is not any ill so strong, as God is good:
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but every ill must come under the government of God: The Devill himselfe, nor the vile heart of man cannot goe out of his rule,
but every ill must come under the government of God: The devil himself, nor the vile heart of man cannot go out of his Rule,
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yet may runne out of his Commandements, but then it runs into his Iustice, hee may goe against the revealed will of God,
yet may run out of his commandments, but then it runs into his justice, he may go against the revealed will of God,
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but then hee runs into his secret will:
but then he runs into his secret will:
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there is no Ill, Ill in that degree, that God is good, but every Ill is in somewhat,
there is no Ill, Ill in that degree, that God is good, but every Ill is in somewhat,
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and from somewhat, and for somewhat that is good, as it is over-ruled by God.
and from somewhat, and for somewhat that is good, as it is overruled by God.
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The crucifying of Christ, which was the worst action that ever was, yet it tended to the greatest good, viz. the salvation of mankind.
The crucifying of christ, which was the worst actium that ever was, yet it tended to the greatest good, viz. the salvation of mankind.
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So this giving to the Beast, of these ten Thrones, by these ten Kings, it was a sinne,
So this giving to the Beast, of these ten Thrones, by these ten Kings, it was a sin,
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and a punishment of their sinne, but it was for a good end, as wee shall see afterward,
and a punishment of their sin, but it was for a good end, as we shall see afterwards,
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if the time will give leave. This should teachus absolute dependance, and subjection to this great God;
if the time will give leave. This should teachus absolute dependence, and subjection to this great God;
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they need feare no creatures, that feare God, they need feare no Devill, nor Turke,
they need Fear no creatures, that Fear God, they need Fear no devil, nor Turk,
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nor Pope, nor all the lims of them, for God is the absolute Monarch of the world, he can doe what hee will,
nor Pope, nor all the limbs of them, for God is the absolute Monarch of the world, he can do what he will,
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and if God be on our side, who can be against us? It is said, that hee is a wise Politician, that can make his owne ends out of his enemies designes:
and if God be on our side, who can be against us? It is said, that he is a wise Politician, that can make his own ends out of his enemies designs:
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The great Governour of heaven and earth can doe so;
The great Governor of heaven and earth can do so;
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He can put a hooke into the nostrils of the Leviathans of this world, and can draw them,
He can put a hook into the nostrils of the Leviathans of this world, and can draw them,
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and rule them as hee pleaseth;
and Rule them as he Pleases;
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they may doe many things, but it shal be all to accomplish his ends and purposes, they shall doe his will:
they may do many things, but it shall be all to accomplish his ends and Purposes, they shall do his will:
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God put it into the hearts of these Kings to fulfill his will; (Hee) put it into their hearts, to agree to give up their kingdomes to the Beast;
God put it into the hearts of these Kings to fulfil his will; (He) put it into their hearts, to agree to give up their kingdoms to the Beast;
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and so they did submit themselves to Antichrist, for a great while.
and so they did submit themselves to Antichrist, for a great while.
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In the next place it is expressed how this came, They (Gave) their Kingdomes to the Beast.
In the next place it is expressed how this Come, They (Gave) their Kingdoms to the Beast.
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Wee are to see how farre faulty these Kings were, and how farre faulty the Pope, the Beast, was to whom they gave their Kingdomes.
we Are to see how Far faulty these Kings were, and how Far faulty the Pope, the Beast, was to whom they gave their Kingdoms.
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For it may be objected, that these men they did but obey God, for hee put it into their hearts,
For it may be objected, that these men they did but obey God, for he put it into their hearts,
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and for the Pope, they offered their Kingdomes to him, and who would not receive offered Gold? But here is a deale of devillish deceit;
and for the Pope, they offered their Kingdoms to him, and who would not receive offered Gold? But Here is a deal of devilish deceit;
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for first, God gave them over to themselves, and they gave themselves, and their Kingdomes to the Beast;
for First, God gave them over to themselves, and they gave themselves, and their Kingdoms to the Beast;
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what then was sinfull in them? This, to give their Kingdomes to the Beast? This, they betrayed their Kingdomes;
what then was sinful in them? This, to give their Kingdoms to the Beast? This, they betrayed their Kingdoms;
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Here is a wrong to God, a wrong to themselvs, and a wrong to their Subjects.
Here is a wrong to God, a wrong to themselves, and a wrong to their Subject's.
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A wrong to God, whose Vice-gerents they were;
A wrong to God, whose Vicegerents they were;
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did he give them their Kingdomes, to give them to his Enemy, to give them to the Beast,
did he give them their Kingdoms, to give them to his Enemy, to give them to the Beast,
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and by consequence to the Devill? Doth God raise up men to rule, that they should enthral themselves,
and by consequence to the devil? Does God raise up men to Rule, that they should enthral themselves,
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and their Kingdomes to the Beast, to give them to Gods Enemies? No, Kings raigne by Him; The Pope saith, by mee:
and their Kingdoms to the Beast, to give them to God's Enemies? No, Kings Reign by Him; The Pope Says, by me:
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Is their constitution of men? No, Kings raigne by God, they derive their authority from him:
Is their constitution of men? No, Kings Reign by God, they derive their Authority from him:
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It is he that hath power over Kings, Dan. 2. They raigne not if he will,It is he that hath power over Kings, Dan. 2. They Reign not if he will,
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and they may rule • … f he will, by his will permitting, else no man can raigne, By mee Kings raigne: If then they reigne by him, it is a treason against God to betray the Kingdomes, that hee hath given them, into the hands of his Enemies:
and they may Rule • … f he will, by his will permitting, Else no man can Reign, By me Kings Reign: If then they Reign by him, it is a treason against God to betray the Kingdoms, that he hath given them, into the hands of his Enemies:
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It is a wrong to Christ, whereas they should kisse the Sonne, by kisses of subjection,
It is a wrong to christ, whereas they should kiss the Son, by Kisses of subjection,
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as Princes use to doe in the Eastern Countries, to fall downe and kisse their Soveraignes toes, they doe (in this) the cleane contrary.
as Princes use to do in the Eastern Countries, to fallen down and kiss their Sovereigns toes, they do (in this) the clean contrary.
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Here is a wrong to themselves, they betray their owne authority, that when God hath made them Kings to rule, they will bee slaves,
Here is a wrong to themselves, they betray their own Authority, that when God hath made them Kings to Rule, they will be slaves,
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and it is a great sinne for a man not to maintain his standing, as it is well observed by his Majestie, who (if ever Prince did) doth vindicate himselfe,
and it is a great sin for a man not to maintain his standing, as it is well observed by his Majesty, who (if ever Prince did) does vindicate himself,
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and challenge his regall authority, and it shall continue, and make him live even to the worlds end.
and challenge his regal Authority, and it shall continue, and make him live even to the world's end.
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It is the greatest sinne for a man to betray himselfe; Every man is to maintaine that place and standing, that God hath set him in.
It is the greatest sin for a man to betray himself; Every man is to maintain that place and standing, that God hath Set him in.
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These ten Hornes they wronged themselves, and their place, God made them Kings over their people,
These ten Horns they wronged themselves, and their place, God made them Kings over their people,
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and they become slaves to an Antichristian Priest.
and they become slaves to an Antichristian Priest.
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It was a great wrong to their Subjects, kingdomes we know follow their Kings, and if Ieroboam make Israel to sinne, all Israel will quickly sinne:
It was a great wrong to their Subject's, kingdoms we know follow their Kings, and if Jeroboam make Israel to sin, all Israel will quickly sin:
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diseases come from the head, if the head be naught, there will bee a disease in the body ere long;
diseases come from the head, if the head be nought, there will be a disease in the body ere long;
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A greater stone being tumbled downe from a Hill, it carries lesser stones along with it;
A greater stone being tumbled down from a Hill, it carries lesser stones along with it;
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so, great Kings when they fall themselves, they draw their Kingdomes after them:
so, great Kings when they fallen themselves, they draw their Kingdoms After them:
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therefore the phrase of the Scripture is, God put into their hearts to give, not onely themselves,
Therefore the phrase of the Scripture is, God put into their hearts to give, not only themselves,
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but their Kingdomes to the Beast: for commonly the Idoll of the people is their King, and being led by sense,
but their Kingdoms to the Beast: for commonly the Idol of the people is their King, and being led by sense,
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and not by faith, they feare him more then they feare God, and their owne restraint, more then they feare Hell,
and not by faith, they Fear him more then they Fear God, and their own restraint, more then they Fear Hell,
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and so they come to this damned Religion by depending upon him: therefore it is a wrong to the people, knowing they are so slavish by nature,
and so they come to this damned Religion by depending upon him: Therefore it is a wrong to the people, knowing they Are so slavish by nature,
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and wanting faith, are fearing terrour led by the present command of their King. Thus it was a wrong in these Kings every way.
and wanting faith, Are fearing terror led by the present command of their King. Thus it was a wrong in these Kings every Way.
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But the Pope, the Beast, what was too blame in him? He did but take that which was offered him, They gave their Kingdomes to the Beast.
But the Pope, the Beast, what was too blame in him? He did but take that which was offered him, They gave their Kingdoms to the Beast.
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I answer, Indeed hee tooke that which was offered him, but he did abuse these Kings, hee abused the Christian world, Hee had no title to these Kingdomes,
I answer, Indeed he took that which was offered him, but he did abuse these Kings, he abused the Christian world, He had no title to these Kingdoms,
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but was a fraudulent Possessor of them, because hee came to them by a slight; Hee raised himselfe to the Popedome by the ruines of the Empire;
but was a fraudulent Possessor of them, Because he Come to them by a slight; He raised himself to the Popedom by the ruins of the Empire;
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for upon the divisions of the Empire, the Emperour having enemies in the East, hee was faine to rest in Constantinople,
for upon the divisions of the Empire, the Emperor having enemies in the East, he was feign to rest in Constantinople,
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and thereupon Rome being much neglected, at last was overrun by the Gothes and Vandals,
and thereupon Rome being much neglected, At last was overrun by the Goths and Vandals,
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and the Pope taking occasion of the absence of the Empe• … our set up himselfe;
and the Pope taking occasion of the absence of the Empe• … our Set up himself;
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thus raising himselfe by • … e ru• … nes of the Empire, and then hee being • … stablished, set up Pepine, Father of Charles the Great,
thus raising himself by • … e ru• … nes of the Empire, and then he being • … established, Set up Pepine, Father of Charles the Great,
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and put downe Childerick; who (being 〈 ◊ 〉 weake Prince) he deposed, and set the other 〈 ◊ 〉, that he might gratifie him so;
and put down Childerick; who (being 〈 ◊ 〉 weak Prince) he deposed, and Set the other 〈 ◊ 〉, that he might gratify him so;
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so hee col• … ogued with Princes.
so he col• … ogued with Princes.
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And then againe, hee wan respect and authority from the Hornes, by diabolicall and 〈 ◊ 〉 courses.
And then again, he won respect and Authority from the Horns, by diabolical and 〈 ◊ 〉 courses.
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For first, hee abused their under• … andings, keeping them from the Scriptures: • … nd then he abused their affections, and drew • … em this way, and that way with toyes.
For First, he abused their under• … andings, keeping them from the Scriptures: • … and then he abused their affections, and drew • … em this Way, and that Way with toys.
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They • … ave him great matters, and he gave them In• … ulgences and Pardons,
They • … have him great matters, and he gave them In• … ulgences and Pardons,
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& consecrated Grains, • … nd such like things.
& consecrated Grains, • … and such like things.
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Then againe, hee would oft force them to • … ield by Excommunications, and many false • … itles of Peters Successor,
Then again, he would oft force them to • … ield by Excommunications, and many false • … itles of Peter's Successor,
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and Peters Chaire, so by the terrour and dread of Excommunica• … ion, hee awed them.
and Peter's Chair, so by the terror and dread of Excommunica• … ion, he awed them.
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Againe, he wrought by subtilty, joyning with one Prince against another, setting one against another:
Again, he wrought by subtlety, joining with one Prince against Another, setting one against Another:
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And if hee joyned with any party, he had such a slight, that hee would be sure to make him a slave to the Papacie, one way or other,
And if he joined with any party, he had such a slight, that he would be sure to make him a slave to the Papacy, one Way or other,
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or else hee would excommunicate him, and then before they should bee absolved, they must either pay a great summe of money,
or Else he would excommunicate him, and then before they should be absolved, they must either pay a great sum of money,
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or else they must goe such a voyage, or set such men or such on such an Enterprise.
or Else they must go such a voyage, or Set such men or such on such an Enterprise.
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And then againe, hee gave dispensations to sell soules, and so men might doe what they would, they should have Pardon, otherwise they should have Excommunication.
And then again, he gave dispensations to fell Souls, and so men might do what they would, they should have Pardon, otherwise they should have Excommunication.
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And then againe, hee had preferments for the Sonnes of the Hornes, Cardinals places for their second Sons, that they should be great Princes, he had high places for them.
And then again, he had preferments for the Sons of the Horns, Cardinals places for their second Sons, that they should be great Princes, he had high places for them.
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Then againe, hee layed his foundation on false grounds;
Then again, he laid his Foundation on false grounds;
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He would be universall Bishop, and the Church could not erre, and al of them must fetch,
He would be universal Bishop, and the Church could not err, and all of them must fetch,
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and determine of their matters from him, and appeale must be made to none, but to him,
and determine of their matters from him, and appeal must be made to none, but to him,
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and in certaine cases none could satisfie the Conscience but him.
and in certain cases none could satisfy the Conscience but him.
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So that hee greatly raised his authority by these false and cousening meanes, and all that yielded to him, were a deluded company of people, that were deluded by the false and subtill courses that he tooke.
So that he greatly raised his Authority by these false and cosening means, and all that yielded to him, were a deluded company of people, that were deluded by the false and subtle courses that he took.
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And therefore, although they gave their Kingdomes to him, yet he possessed them by a fraudulent ritle, the meanes he used were diabolicall.
And Therefore, although they gave their Kingdoms to him, yet he possessed them by a fraudulent ritle, the means he used were diabolical.
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They gave their Kingdomes to the Beast, till the word of God should be fulfilled. Well, wee see here the Iudgement of God upon the Christian world;
They gave their Kingdoms to the Beast, till the word of God should be fulfilled. Well, we see Here the Judgement of God upon the Christian world;
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It was not onely a Iudgement upon these Kings, as they were Kings, but God punished the peoples sinne in the slavery of these Kings to the Beast.
It was not only a Judgement upon these Kings, as they were Kings, but God punished the peoples sin in the slavery of these Kings to the Beast.
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See here, the Iudgement of God upon Kings and Princes, for not esteeming as they should doe the glorious Gospel of Christ,
See Here, the Judgement of God upon Kings and Princes, for not esteeming as they should do the glorious Gospel of christ,
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for they both, Princes and people had it, but they esteemed it not, but delighted in untruths;
for they both, Princes and people had it, but they esteemed it not, but delighted in untruths;
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therefore God gave them up to believe lies.
Therefore God gave them up to believe lies.
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We are not therefore over-much to pitty our Ancestors, though they deserve pitty, yet wee excuse them over much this way;
We Are not Therefore overmuch to pity our Ancestors, though they deserve pity, yet we excuse them over much this Way;
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for certainly God is just in his Iudgement, who seeing them delight in lies, more then in his truth, tooke away his grace,
for Certainly God is just in his Judgement, who seeing them delight in lies, more then in his truth, took away his grace,
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and gave them up to this Beast, that they should give up their authority, both Prince and people to him;
and gave them up to this Beast, that they should give up their Authority, both Prince and people to him;
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And because they would not be ruled by Gods will, thinking themselves wiser then he: He appointed them to be ruled by one that should bee ruled by the Devill:
And Because they would not be ruled by God's will, thinking themselves Wiser then he: He appointed them to be ruled by one that should be ruled by the devil:
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For the Devill was in the Pope, and who would serve the Devill, if hee knew it? But because they would not yield unto Christs sweet government;
For the devil was in the Pope, and who would serve the devil, if he knew it? But Because they would not yield unto Christ sweet government;
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therefore he gave them over to a government fit for them, even to be governed by the Beast.
Therefore he gave them over to a government fit for them, even to be governed by the Beast.
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I beseech you take notice of this point, when we entertaine not the glorious Gospel of Christ, the good word of God, that word that declares salvation unto us,
I beseech you take notice of this point, when we entertain not the glorious Gospel of christ, the good word of God, that word that declares salvation unto us,
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and which is an Instrument to worke grace in us, to fit us for heaven;
and which is an Instrument to work grace in us, to fit us for heaven;
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that word that is the seed, and the food of our new Birth, the Evidence of our Inheritance;
that word that is the seed, and the food of our new Birth, the Evidence of our Inheritance;
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that good word, which is the greatest Iewell under heaven, when we doe not value that, it is the greatest errour that can be,
that good word, which is the greatest Jewel under heaven, when we do not valve that, it is the greatest error that can be,
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and it is just with God, to give us up to this, and to that errour,
and it is just with God, to give us up to this, and to that error,
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if not unto Popery, yet unto some one errour that the Devill is in, and contrary to the Spirit of God.
if not unto Popery, yet unto Some one error that the devil is in, and contrary to the Spirit of God.
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Doe yee thinke, if a Master should see his servant take ill courses, and would not doe according to his appointment and admonition, that he would not leave him to take his owne course,
Do ye think, if a Master should see his servant take ill courses, and would not do according to his appointment and admonition, that he would not leave him to take his own course,
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and so let him do his owne will, that thereby he might see his folly, in not being ruled by him ▪ So it is just with God,
and so let him do his own will, that thereby he might see his folly, in not being ruled by him ▪ So it is just with God,
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when hee sees that wee doe not make much of his Gospel, of his soule-saving Gopel, that we will not have that alone,
when he sees that we do not make much of his Gospel, of his Soul-saving Gospel, that we will not have that alone,
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but Traditions with it, and that besides Christ, wee must have other Mediators, as if Christ were not rich enough:
but Traditions with it, and that beside christ, we must have other Mediators, as if christ were not rich enough:
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It is just with God to give both Prince and people up to the Beast. Let us therefore make much of the Gospel:
It is just with God to give both Prince and people up to the Beast. Let us Therefore make much of the Gospel:
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what moved God to give up the Easterne Empire, those glorious Churches in Saint Iohns time,
what moved God to give up the Eastern Empire, those glorious Churches in Saint Iohns time,
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unto the Turke? nothing but this, they did not value the Gospel:
unto the Turk? nothing but this, they did not valve the Gospel:
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What moved God to give up those Western Kings to Romish Antichrist (for those two, the Turke and Pope are twins, they had their beginning at once, about 700. yeares after Christ) what moved this? But only when God had dealt graciously with them at the first,
What moved God to give up those Western Kings to Romish Antichrist (for those two, the Turk and Pope Are twins, they had their beginning At once, about 700. Years After christ) what moved this? But only when God had dealt graciously with them At the First,
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and gave them his truth to save their soules, (which is the most comfortablest thing in the world, to have God discover what he meanes to do with us,
and gave them his truth to save their Souls, (which is the most comfortablest thing in the world, to have God discover what he means to do with us,
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and what he would have us to doe) when he discovered his will to them,
and what he would have us to do) when he discovered his will to them,
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and saw them leave his will, saw them leave Gold, and take Drosse, prefer the traditions and wisedome of men before the wisedome of God, it was just with him to give them up to beleeve lies.
and saw them leave his will, saw them leave Gold, and take Dross, prefer the traditions and Wisdom of men before the Wisdom of God, it was just with him to give them up to believe lies.
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They gave their Kingdomes to the Beast (marke the limitation here, untill) until the word of God should be fulfilled.
They gave their Kingdoms to the Beast (mark the limitation Here, until) until the word of God should be fulfilled.
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I see I cannot make an end of the Text; a little further, and so I will conclude.
I see I cannot make an end of the Text; a little further, and so I will conclude.
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Here is an Vntill, here is a stop, the Devill and the Beast had their time to seduce the Kings,
Here is an Until, Here is a stop, the devil and the Beast had their time to seduce the Kings,
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and the Kings had their time to bee seduced, and to give up their Kingdomes, but God hath his time, Christ hath his time:
and the Kings had their time to be seduced, and to give up their Kingdoms, but God hath his time, christ hath his time:
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Christ gives his enemies time, and then takes time himselfe: Vntill the time that the Word of God shall be fulfilled.
christ gives his enemies time, and then Takes time himself: Until the time that the Word of God shall be fulfilled.
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We see here then a mixture of mercy with justice, that after God had given them up justly, not only the Easterne Empire,
We see Here then a mixture of mercy with Justice, that After God had given them up justly, not only the Eastern Empire,
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but also the Western Kings to the Pope, yet notwithstanding here is an Vntill.
but also the Western Kings to the Pope, yet notwithstanding Here is an Until.
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God limits Ill, not only for the measure of it, but also for the time of it;
God Limits Ill, not only for the measure of it, but also for the time of it;
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God at length turnes the streame of things, so that these Kings that were thus abused,
God At length turns the stream of things, so that these Kings that were thus abused,
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and baffeled by this Man of sinne, this Beast, at last they grow wise, by the in• … nct of God, and hate the Beast,
and baffled by this Man of sin, this Beast, At last they grow wise, by the in• … nct of God, and hate the Beast,
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as much as ever they loved her. So then this is the point.
as much as ever they loved her. So then this is the point.
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That the same God, that by divine Providence gave way to these Kings, to abuse the doctrine of the Gospell,
That the same God, that by divine Providence gave Way to these Kings, to abuse the Doctrine of the Gospel,
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and that gave way to these people, that were unthankefull, to yield themselves in such slavery to the Pope,
and that gave Way to these people, that were unthankful, to yield themselves in such slavery to the Pope,
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yet notwithstanding in mercy God at the last put into the hearts of these Kings to with-draw their necks from this yoke,
yet notwithstanding in mercy God At the last put into the hearts of these Kings to withdraw their necks from this yoke,
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and to put their necks under Christs yoke. This Vntill, hath had a beginning many yeare agoe;
and to put their necks under Christ yoke. This Until, hath had a beginning many year ago;
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for wee know, (to omit other Kings of other Countries) King Henry the Eight of famous memory, (take him without those things we cannot upbraid;
for we know, (to omit other Kings of other Countries) King Henry the Eight of famous memory, (take him without those things we cannot upbraid;
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now he was a man of great, and excellent parts, as hee was of great vices:) Hee was an excellent instrument of Christ, to unhorse the Pope, to shake off his government, to hate the Whore, and to eat her flesh;
now he was a man of great, and excellent parts, as he was of great vices:) He was an excellent Instrument of christ, to unhorse the Pope, to shake off his government, to hate the Whore, and to eat her Flesh;
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that is, to overthrow the Monasteries, those Cages of uncleane Birds, and those Peter-pence, those exactions;
that is, to overthrow the Monasteries, those Cages of unclean Birds, and those Peterpence, those exactions;
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for indeed the Pope made England his Asse, to beare his burthens:
for indeed the Pope made England his Ass, to bear his burdens:
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It would move any mans patience, to see how pittifully the Popes of Rome have abused this Iland,
It would move any men patience, to see how pitifully the Popes of Room have abused this Island,
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so that we may now truly say as Christ saith: If the Son make you free, you are free indeed;
so that we may now truly say as christ Says: If the Son make you free, you Are free indeed;
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Christ hath made us free, the Gospel hath made us free, and ever since the comming of the Gospel wee have flourished.
christ hath made us free, the Gospel hath made us free, and ever since the coming of the Gospel we have flourished.
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King Henry shooke off the yoke first, and after him King Edward, and after him Elizabeth of blessed memory, and now our gracious King.
King Henry shook off the yoke First, and After him King Edward, and After him Elizabeth of blessed memory, and now our gracious King.
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So that this Vntill, it begun long since to hate the Beast, and to eat her flesh;
So that this Until, it begun long since to hate the Beast, and to eat her Flesh;
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one thing ther• … is yet undone, To burne her with fire, if they hate the Beast,
one thing ther• … is yet undone, To burn her with fire, if they hate the Beast,
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and eat her flesh, this will c• … me to• …, to burne her with fire,
and eat her Flesh, this will c• … me to• …, to burn her with fire,
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even the ten Kings that were subject to her before shall doe that.
even the ten Kings that were Subject to her before shall do that.
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Wee see wickednesse shall not thrive alwayes, it shall not alwayes bee night, but the Sunne shall arise at the last, Impostures shal not alwayes abuse the world, their madnesse shall be made manifest at length;
we see wickedness shall not thrive always, it shall not always be night, but the Sun shall arise At the last, Impostors shall not always abuse the world, their madness shall be made manifest At length;
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as Paul saith, 2 Tim. This is our Comfort, that there is an Vntill, a time prefixed of God, to discover,
as Paul Says, 2 Tim. This is our Comfort, that there is an Until, a time prefixed of God, to discover,
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and to lay open all Impostures:
and to lay open all Impostors:
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And now the time is come, that most of this should be fulfilled, some of these words of God are fulfilled, the Beast is hated,
And now the time is come, that most of this should be fulfilled, Some of these words of God Are fulfilled, the Beast is hated,
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and now the Beast is known to bee the Beast, to bee cruell, witnesse the blood of Saints, the Murther of Kings, those horrible acts that are allowed from Rome.
and now the Beast is known to be the Beast, to be cruel, witness the blood of Saints, the Murder of Kings, those horrible acts that Are allowed from Rome.
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The Beast I say is now discovered, and hated. The Affections that are due to the Beast is hatred.
The Beast I say is now discovered, and hated. The Affections that Are due to the Beast is hatred.
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If ever we hatred any thing, we may hate the state of Rome: It is a Beast, and the object of hatred, and ever was;
If ever we hatred any thing, we may hate the state of Rome: It is a Beast, and the Object of hatred, and ever was;
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and if ever I say wee hated any thing that was deserveable of our hatred, it is that,
and if ever I say we hated any thing that was deserveable of our hatred, it is that,
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why? do we not hate a Harlot? doe we not hate an old Strumpet,
why? do we not hate a Harlot? do we not hate an old Strumpet,
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an old painted Strumpet? doe wee not hate her that is a Bawd? there was never Bawd, there was never Whore that did the thousand part of that harme, that this Bawd, this Beast, this Whore of Rome hath done, drawing so many thousand soules to hell.
an old painted Strumpet? do we not hate her that is a Bawd? there was never Bawd, there was never Whore that did the thousand part of that harm, that this Bawd, this Beast, this Whore of Rome hath done, drawing so many thousand Souls to hell.
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Of all the Iudgements that ever were since the beginning of the Christian world, that God hath visited the pride and wickednesse of men with, there was none so grievous,
Of all the Judgments that ever were since the beginning of the Christian world, that God hath visited the pride and wickedness of men with, there was none so grievous,
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as to suffer this Man of sinne to rule in the Church:
as to suffer this Man of sin to Rule in the Church:
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the spirituall judgement of the Papacie, it is the greatest judgement of God, that was ever inflicted upon any.
the spiritual judgement of the Papacy, it is the greatest judgement of God, that was ever inflicted upon any.
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We hate them that misuse us under the pretence of love, that cheat and cozen us,
We hate them that misuse us under the pretence of love, that cheat and cozen us,
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and we delight in their punishment; there was never Cheater, never Cozener like this:
and we delight in their punishment; there was never Cheater, never Cozener like this:
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And surely so God hath fulfilled his word, that shee is hated even in our Children, that know but the grounds of Religion, to whom Christ hath shined by the evidences of his thuth, that have the Spirit of God in them, they hate those Impostures, those abuses of Christian Religion, with which this Beast hath deluded the Christian world, which shewes that they have a contrary spirit to the Spirit of God;
And surely so God hath fulfilled his word, that she is hated even in our Children, that know but the grounds of Religion, to whom christ hath shined by the evidences of his thuth, that have the Spirit of God in them, they hate those Impostors, those Abuses of Christian Religion, with which this Beast hath deluded the Christian world, which shows that they have a contrary Spirit to the Spirit of God;
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and indeed so they have, for besides their own base government, they maintaine the corruptions of men, feeding the pride and vanity of mens natures, with outward, formall, empty things;
and indeed so they have, for beside their own base government, they maintain the corruptions of men, feeding the pride and vanity of men's nature's, with outward, formal, empty things;
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so that the very weake ones, even Children now they hate the Whore, hate her Impostures, hate her Cruelty, hate her Lying, and all.
so that the very weak ones, even Children now they hate the Whore, hate her Impostors, hate her Cruelty, hate her Lying, and all.
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I see the time is past, I can goe no further, • … ut will draw to an end, only a little to still us up.
I see the time is past, I can go no further, • … ut will draw to an end, only a little to still us up.
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Shall God then reveale, and discover this painted Strumpet, this Bawd, and shall wee labour to conceale her ill, shall we dawbe, shall we make her better then she is? shall we hinder Gods purpose? Gods word is, that shee shall be revealed, the Princes shall hate her, and consume her with fire:
Shall God then reveal, and discover this painted Strumpet, this Bawd, and shall we labour to conceal her ill, shall we daub, shall we make her better then she is? shall we hinder God's purpose? God's word is, that she shall be revealed, the Princes shall hate her, and consume her with fire:
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Let every one of our purposes helpe Gods purpose and Providence, and decree in this point, that this shall be, it is Gods purpose;
Let every one of our Purposes help God's purpose and Providence, and Decree in this point, that this shall be, it is God's purpose;
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and whosoever stops it, certainely they bring the judgement of God upon them;
and whosoever stops it, Certainly they bring the judgement of God upon them;
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those that would reare up • … ericho againe, wee know what befell them, and they that reare up Rome, that begins now to bee discovered, they bring the Iudgement of God upon them:
those that would rear up • … ericho again, we know what befell them, and they that rear up Room, that begins now to be discovered, they bring the Judgement of God upon them:
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God will performe this as well, as he performed the other, as he put it into the hearts of these Kings to betray their Kingdomes to the Beast,
God will perform this as well, as he performed the other, as he put it into the hearts of these Kings to betray their Kingdoms to the Beast,
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so hee will put into their hearts to hate the Whore.
so he will put into their hearts to hate the Whore.
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Now that we may hate her, let every one labour in his place, Ministers in their place to lay open their Impostures, their cousenings,
Now that we may hate her, let every one labour in his place, Ministers in their place to lay open their Impostors, their cozenings,
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and all their filthinesse, whereby they deceive the people:
and all their filthiness, whereby they deceive the people:
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Magistrates in their place to ocuntenance the Ministers, to see the lawes executed as they may:
Magistrates in their place to ocuntenance the Ministers, to see the laws executed as they may:
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These that through ignorance are seduced, that are not Iesuited (for there is no hope of them) but others, their persons many times in the policie of state may have favour, but not their Religion.
These that through ignorance Are seduced, that Are not Jesuited (for there is no hope of them) but Others, their Persons many times in the policy of state may have favour, but not their Religion.
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Let us all take heed that wee grow in knowledge:
Let us all take heed that we grow in knowledge:
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Let us labour to make more of the Gospel of Christ, the more Christ appears in glory, the more Antichrist will appeare in shame;
Let us labour to make more of the Gospel of christ, the more christ appears in glory, the more Antichrist will appear in shame;
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Let us labour by prayer, and not give God over by prayer, to plant the love of the truth in our hearts, to entertaine the truth with love, to value it according to the respect it deserves at our hands,
Let us labour by prayer, and not give God over by prayer, to plant the love of the truth in our hearts, to entertain the truth with love, to valve it according to the respect it deserves At our hands,
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and let us labour to be molded into that truth, to obey it, else though we have it;
and let us labour to be moulded into that truth, to obey it, Else though we have it;
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yet if wee doe not love it, if wee be not transformed into it, though our wits and parts be never so great, we may be seduced to errour:
yet if we do not love it, if we be not transformed into it, though our wits and parts be never so great, we may be seduced to error:
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God gave over these Kings, men of great place, and of great parts, because they did not love the truth, to beleeve lies.
God gave over these Kings, men of great place, and of great parts, Because they did not love the truth, to believe lies.
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My purpose was to have shewed the danger, if we do not further Gods purpose in discovering this wicked Antichrist:
My purpose was to have showed the danger, if we do not further God's purpose in discovering this wicked Antichrist:
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A state wherin the Devill, the Dragon, is effectuall, and this Book wondero• … sly sets downe the danger.
A state wherein the devil, the Dragon, is effectual, and this Book wondero• … sly sets down the danger.
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It is another manner of danger now to relapse, and to apostatize, after the appearing of the glorious Gospel of Christ:
It is Another manner of danger now to relapse, and to apostatise, After the appearing of the glorious Gospel of christ:
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then it was a hundred years agoe under darkenesse, and we know it to bee so:
then it was a hundred Years ago under darkness, and we know it to be so:
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of all the judgements in this world it is the greatest for God to give up a man to decay in his love to the truth, to affect this cursed Religion, that the sentence of God hath past upon,
of all the Judgments in this world it is the greatest for God to give up a man to decay in his love to the truth, to affect this cursed Religion, that the sentence of God hath passed upon,
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and it must be fulfilled, That they shall hate the Whore, and burne her with fire, that she shall be left desolate and naked. But you may object.
and it must be fulfilled, That they shall hate the Whore, and burn her with fire, that she shall be left desolate and naked. But you may Object.
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Alas how is that likely to be, when wee see now what strength the Beast hath gotten,
Alas how is that likely to be, when we see now what strength the Beast hath got,
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and how he ru• … fleth in the world at this time, how he triumpheth and trampleth the poore Church under his feet.
and how he ru• … fleth in the world At this time, how he Triumpheth and trampleth the poor Church under his feet.
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Well, it is but a living before death, undoubtedly Babylon is fallen, it is fallen, saith Iohn in his time;
Well, it is but a living before death, undoubtedly Babylon is fallen, it is fallen, Says John in his time;
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that is, it is as sure to fall, as if it were fallen already: the word of God hath said so, the power of man cannot hinder it:
that is, it is as sure to fallen, as if it were fallen already: the word of God hath said so, the power of man cannot hinder it:
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He that put it into the heads & hearts of the Kings to betray their Kingdomes, he shall also put it into their hearts and heads to hate,
He that put it into the Heads & hearts of the Kings to betray their Kingdoms, he shall also put it into their hearts and Heads to hate,
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and burn the Whore with fire at the last;
and burn the Whore with fire At the last;
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It must be so, the Angell said it was done, as if it were done already, it is as sure as if it were done;
It must be so, the Angel said it was done, as if it were done already, it is as sure as if it were done;
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therefore let us never take scandall at the flourish• … ng state of the enemies of the Church abroad, let us never dislike our Religion for that.
Therefore let us never take scandal At the flourish• … ng state of the enemies of the Church abroad, let us never dislike our Religion for that.
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Babylon is fallen, the time will come when it shall be done, Heaven hath concluded it,
Babylon is fallen, the time will come when it shall be done, Heaven hath concluded it,
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and earth cannot hinder it, no nor Hell neither, God hath said it, and shall not he doe it? It is the word of him that is Lord of his word;
and earth cannot hinder it, no nor Hell neither, God hath said it, and shall not he do it? It is the word of him that is Lord of his word;
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because hee is Lord of hosts, and Lord of the Creatures:
Because he is Lord of hosts, and Lord of the Creatures:
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It is the word of him that is Lord of Lords, that is Lord of heaven and earth, Lord of all things;
It is the word of him that is Lord of lords, that is Lord of heaven and earth, Lord of all things;
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He hath said that Babylon is fallen, and therefore it must be so, he being Governour and Lord of all things,
He hath said that Babylon is fallen, and Therefore it must be so, he being Governor and Lord of all things,
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and of his word too, that can make all things prove serviceable to his purpose:
and of his word too, that can make all things prove serviceable to his purpose:
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Let us comfort our selves therefore, as if it were present, and not take offence at the state of the Beast,
Let us Comfort our selves Therefore, as if it were present, and not take offence At the state of the Beast,
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and the Whores flourishing, but present him to your selves as hee is set out in the Text, see him growing, see him rising, see him decaying,
and the Whores flourishing, but present him to your selves as he is Set out in the Text, see him growing, see him rising, see him decaying,
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and at last see him cast into the bottomlesse pit, to burne in the Lake of fire for ever:
and At last see him cast into the bottomless pit, to burn in the Lake of fire for ever:
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It is you see the word of God from heaven, that he is fallen, and cast into the earth as a Mil• … one,
It is you see the word of God from heaven, that he is fallen, and cast into the earth as a Mil• … one,
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and shall never • … ise againe: He shall never quicken againe. Heathen Rome was quickned by Papall Rome;
and shall never • … i'm again: He shall never quicken again. Heathen Room was quickened by Papal Room;
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the Pope quickned the former Beast:
the Pope quickened the former Beast:
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But there shall never be Beast after this Rome, and therefore he is said in this Chapter, To goe into destruction; that is, he,
But there shall never be Beast After this Room, and Therefore he is said in this Chapter, To go into destruction; that is, he,
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and his state, and all (without repentance) shall so go into destruction, that there shall never be other Beast.
and his state, and all (without Repentance) shall so go into destruction, that there shall never be other Beast.
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And that that shall helpe this destruction forward, shall bee the course that themselves take;
And that that shall help this destruction forward, shall be the course that themselves take;
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God as he hath decreed their destruction, so hee hath appointed that their owne plots, which they have devised for their owne maintenance, shall turne to their confusion:
God as he hath decreed their destruction, so he hath appointed that their own plots, which they have devised for their own maintenance, shall turn to their confusion:
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Doe you not thinke that the ruine of the Pope will be by the Iesuits, who are growen (by their pressing themselves,
Do you not think that the ruin of the Pope will be by the Iesuits, who Are grown (by their pressing themselves,
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and by their pragmaticall medling into Princes affaires, by their drawing and assuming all busines to themselves,
and by their pragmatical meddling into Princes affairs, by their drawing and assuming all business to themselves,
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and by their striving, and bringing all to their profession) to such hatred of the world, that even these meanes, which they themselves take, will be the meanes of the overthrow, and downefall of Popery:
and by their striving, and bringing all to their profession) to such hatred of the world, that even these means, which they themselves take, will be the means of the overthrow, and downfall of Popery:
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As the counsell of Achitophel was, the meanes to infatuate him, so their owne courses will cause their own overthrow.
As the counsel of Ahithophel was, the means to infatuate him, so their own courses will cause their own overthrow.
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In the Powder-treason, they thought they had been made for ever, but God turned their wickednesse upon their owne heads.
In the Powder treason, they Thought they had been made for ever, but God turned their wickedness upon their own Heads.
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And now in these later times, we may see that God takes his cause into his owne hands,
And now in these later times, we may see that God Takes his cause into his own hands,
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and you know who spake it by observation, Hamans wife, If thou begin to fall, thou shalt not prevaile,
and you know who spoke it by observation, Hamans wife, If thou begin to fallen, thou shalt not prevail,
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but shalt surely fall before him; but shalt surely fallen before him;
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so if God take the matter into his owne hands, as hee hath done already, let them feare;
so if God take the matter into his own hands, as he hath done already, let them Fear;
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For they shall surely fall and not prevaile, untill he hath wrought his worke in Sion, For they shall surely fallen and not prevail, until he hath wrought his work in Sion,
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untill he hath thorowly purged his Church: they shall prevaile; until he hath thoroughly purged his Church: they shall prevail;
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there is a little time alotted them, but it is nothing, let us see by the eye of faith, what this Book saith of them, that they shall be destroyed,
there is a little time allotted them, but it is nothing, let us see by the eye of faith, what this Book Says of them, that they shall be destroyed,
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and let us looke on the courses they themselves take which wil cause their destruction;
and let us look on the courses they themselves take which will cause their destruction;
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was there ever any thing that weakned Popery so much, as this desperate attempt that we now celebrate this day? Indeed if wee goe to an ignorant Papist,
was there ever any thing that weakened Popery so much, as this desperate attempt that we now celebrate this day? Indeed if we go to an ignorant Papist,
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and tell him what doctrine they teach, and what upholds their doctrine, tell him of the Powder treason, aske him concerning the traytors, he will mince the matter, oh they were unfortunate Gentlemen, &c. But how did Sixtus Quintus mince the matter when they had successe in the massacre in France,
and tell him what Doctrine they teach, and what upholds their Doctrine, tell him of the Powder treason, ask him Concerning the Traitors, he will mince the matter, o they were unfortunate Gentlemen, etc. But how did Sixtus Quintus mince the matter when they had success in the massacre in France,
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when many thousands of people we• … e sl• … ine, against the Law, slaine under pretence of being married,
when many thousands of people we• … e sl• … ine, against the Law, slain under pretence of being married,
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and bidden to a marriage? He was so farre from disallowing the act, as that he caused it to be pictured in his Palace:
and bidden to a marriage? He was so Far from disallowing the act, as that he caused it to be pictured in his Palace:
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So if these had achieved this, they had not been unfortunate Gentlemen, they had beene made, they had beene sainted, as some of them are; Saint Garnet, S. Devill;
So if these had achieved this, they had not been unfortunate Gentlemen, they had been made, they had been sainted, as Some of them Are; Saint Garnet, S. devil;
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if the Devill himselfe will helpe them, and further Popery, hee shall be sainted, and if they be never so base,
if the devil himself will help them, and further Popery, he shall be sainted, and if they be never so base,
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yet for their Rebellion, and destruction of Kings, they shall be sainted by them;
yet for their Rebellion, and destruction of Kings, they shall be sainted by them;
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will not this provoke men to hate the Beast and the Whore, to make her desolate and naked,
will not this provoke men to hate the Beast and the Whore, to make her desolate and naked,
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and to eat her flesh, and to burne her with fire?
and to eat her Flesh, and to burn her with fire?
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Well, the time is past, I cannot finish the Text as I thought to have done:
Well, the time is past, I cannot finish the Text as I Thought to have done:
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To speake to the particular occasion I need not, it is yet fresh:
To speak to the particular occasion I need not, it is yet fresh:
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And what should we speake of the Gunpowder-treason? the Iesuits and Priests having the Devill for their Mid-wife, they are big of such like plots, Hell, Rome,
And what should we speak of the Gunpowder treason? the Iesuits and Priests having the devil for their Midwife, they Are big of such like plots, Hell, Rome,
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and Sathan, and the Iesuits, those Frogs of the Bottomlesse pit, they are full of devising such attempts.
and Sathan, and the Iesuits, those Frogs of the Bottomless pit, they Are full of devising such attempts.
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But I rather thought to speak against Popery, against the Beast, and her Religion at this time then Rhetorically to amplifie that act of theirs;
But I rather Thought to speak against Popery, against the Beast, and her Religion At this time then Rhetorically to amplify that act of theirs;
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when indeed we are ready to have a new one continually, for they are alwayes plotting and devising, I meane those Iesuits;
when indeed we Are ready to have a new one continually, for they Are always plotting and devising, I mean those Iesuits;
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Our comfort is to looke to the Scripture, to looke here what shall bee the end of these Frogs,
Our Comfort is to look to the Scripture, to look Here what shall be the end of these Frogs,
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and of the Beast, ere long they shall be cast into the burning Lake:
and of the Beast, ere long they shall be cast into the burning Lake:
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Let us blesse God that we live under this government, of so Gracious a Prince, that hath more weakned the Pope by his learned Writings, then ever any Prince did. So much for this time.
Let us bless God that we live under this government, of so Gracious a Prince, that hath more weakened thee Pope by his learned Writings, then ever any Prince did. So much for this time.
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THE RVINE OF MYSTICALL IERICHO. HEB. 11. 30. By faith the Wals of Iericho fell downe,
THE RAVINE OF MYSTICAL JERICHO. HEBREW. 11. 30. By faith the Walls of Jericho fell down,
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after they had beene compassed about seven dayes. THIS Verse suites somewhat to the occasion: therefore I have made cho• … se of it at this time.
After they had been compassed about seven days. THIS Verse suits somewhat to the occasion: Therefore I have made cho• … se of it At this time.
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This Chapter containes the triumph of Faith in the hearts and soules of those in whom this blessed grace is planted;
This Chapter contains the triumph of Faith in the hearts and Souls of those in whom this blessed grace is planted;
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so that the excellencie and office of all graces are attributed to it, there is a stirring up of al other graces whatsoever in saith.
so that the excellency and office of all graces Are attributed to it, there is a stirring up of all other graces whatsoever in Says.
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All the Worthies that are spoken of before they did that they did, And obtained a good report by faith.
All the Worthies that Are spoken of before they did that they did, And obtained a good report by faith.
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The Spirit of God goes on here, and shewes a glorious effect of this blessed grace, in the falling downe of the Wals of I• … richo. This short Verse is taken out of the Sto• … ie of the Conquest of Iericho, mentioned in Ios. 6. in the later end of the Chapter, where you have the whole Storie set down at large, I need not rehearse it:
The Spirit of God Goes on Here, and shows a glorious Effect of this blessed grace, in the falling down of the Walls of I• … richo. This short Verse is taken out of the Sto• … ie of the Conquest of Jericho, mentioned in Ios. 6. in the later end of the Chapter, where you have the Whole Story Set down At large, I need not rehearse it:
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And withall you have there a curse set downe;
And withal you have there a curse Set down;
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that whosoever should goe about againe to build the wals of Iericho, he should lay the foundation in his first borne,
that whosoever should go about again to built the walls of Jericho, he should lay the Foundation in his First born,
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and in his youngest Sonne he should set up the gates.
and in his youngest Son he should Set up the gates.
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Hee that would raise up such a cursed building againe, hee should doe it with the overthrow of his owne building, of his owne Family; (as the Scripture cals a mans house a building) he should lay the foundation in his eldest Sonne,
He that would raise up such a cursed building again, he should do it with the overthrow of his own building, of his own Family; (as the Scripture calls a men house a building) he should lay the Foundation in his eldest Son,
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and build the Gates at the death of his youngest Sonne.
and built the Gates At the death of his youngest Son.
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And a little to acquaint you with the fulnesse of the word, before I come to the Story:
And a little to acquaint you with the fullness of the word, before I come to the Story:
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you have an audacious cursed attempt to build the wals of Iericho againe, in 1 King. 16. toward the latter end, in a wicked Kings time, in Ahabs time.
you have an audacious cursed attempt to built the walls of Jericho again, in 1 King. 16. towards the latter end, in a wicked Kings time, in Ahabs time.
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There was one so adventurous, one Hiell, that he would build Iericho, hee laid the foundation in Abiram his first-borne,
There was one so adventurous, one Hiell, that he would built Jericho, he laid the Foundation in Abiram his firstborn,
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and set up the Gates in his youngest Son Segub, according to the word of the Lord spoken by Ioshua, the Son of Nun: you see whence this storie is fetched.
and Set up the Gates in his youngest Son Segub, according to the word of the Lord spoken by Ioshua, the Son of Nun: you see whence this story is fetched.
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By faith the wals of Iericho • … ll downe, after they had beene compassed about se• … en dayes. By faith the walls of Jericho • … ll down, After they had been compassed about se• … en days.
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They were compassed about seven • … ayes, and the Arke in the midst;
They were compassed about seven • … ayes, and the Ark in the midst;
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and the se• … enth day, they went seven times about, and • … en the wals fell downe,
and the se• … enth day, they went seven times about, and • … en the walls fell down,
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as you have it in the • … tory.
as you have it in the • … tory.
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But to come to the words, and to ha• … en to that that I specially meane to touch at this time.
But to come to the words, and to ha• … en to that that I specially mean to touch At this time.
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First of all observe here, that Iericho had mighty wals, as you see in the Storie;
First of all observe Here, that Jericho had mighty walls, as you see in the Story;
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it had wals, and trusted in these wals;
it had walls, and trusted in these walls;
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or else they would have come out, and have made condi• … ions of peace with Israel:
or Else they would have come out, and have made condi• … ions of peace with Israel:
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but as they had • … als, so they were confident in them;
but as they had • … also, so they were confident in them;
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as you • … ee the Spies, in Numb. 14. they tell what • … alled Cities they had, and that terrified them.
as you • … ee the Spies, in Numb. 14. they tell what • … alled Cities they had, and that terrified them.
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And next you see here, that God overthrowes their wals, and by what meanes? by • … oore,
And next you see Here, that God overthrows their walls, and by what means? by • … oore,
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and base means, by Trumpets of Rams• … ornes;
and base means, by Trumpets of Rams• … ornes;
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they had silver Trumpets, but they used not them, but meaner Instruments, Ramshornes, those were the meanes,
they had silver Trumpets, but they used not them, but meaner Instruments, Ramshorns, those were the means,
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and the time that they used them seven dayes together, and then that by faith, using these meanes, they overthrew the wals of Iericho, they fell down.
and the time that they used them seven days together, and then that by faith, using these means, they overthrew the walls of Jericho, they fell down.
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From hence by Analogie, and proportion wee may see.
From hence by Analogy, and proportion we may see.
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First of all, that carnall men they build up wals, and put their trust in them.
First of all, that carnal men they built up walls, and put their trust in them.
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The secondis, that God confounds these courses. The third is, that God doth it by weak, and silly means beleeved by faith.
The secondis, that God confounds these courses. The third is, that God does it by weak, and silly means believed by faith.
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The last point is, that faith in the use of these meanes overcomes all.
The last point is, that faith in the use of these means overcomes all.
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By faith the wals of Iericho fell downe after they had beene compassed about seven dayes. By faith the walls of Jericho fell down After they had been compassed about seven days.
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And then wee shall come to other things that concerne us, and apply it to the time.
And then we shall come to other things that concern us, and apply it to the time.
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Naturall men since the fall they must have somewhat to trust to.
Natural men since the fallen they must have somewhat to trust to.
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Since man lost his first prop, and confidence, and communion with God, hee turnes to the creature, there is alway some confidence in some creature,
Since man lost his First prop, and confidence, and communion with God, he turns to the creature, there is always Some confidence in Some creature,
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and men leave God in what measure they trust that.
and men leave God in what measure they trust that.
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When Cain was banished his Fathers house, then hefals to building of Cities, he must have some contentment ▪ and those that were escaped the flood, within a hundred yeares after the Flood they must build a Tower of Babell, that should reach to Heaven, to get themselves a name, wanting better courses.
When Cain was banished his Father's house, then hefals to building of Cities, he must have Some contentment ▪ and those that were escaped the flood, within a hundred Years After the Flood they must built a Tower of Babel, that should reach to Heaven, to get themselves a name, wanting better courses.
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Every one will have some Castle, and wall of Iericho to trust to; Riches are the Rich-mans strong hold, as Salomon saith.
Every one will have Some Castle, and wall of Jericho to trust to; Riches Are the Rich man's strong hold, as Solomon Says.
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Achitophel trusted to a shrewd head and policie, that proved his ruine afterwards.Ahithophel trusted to a shrewd head and policy, that proved his ruin afterwards.
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The Iewes had outward sanctitie to trust to, opposing it to the righteousnesse of Christ, the righteousnesse of faith, Rom. 10. they would set a foot a dead Righteousnesse that could not stand,
The Iewes had outward sanctity to trust to, opposing it to the righteousness of christ, the righteousness of faith, Rom. 10. they would Set a foot a dead Righteousness that could not stand,
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and therefore they were shut from the Righteousnesse of God in Christ.
and Therefore they were shut from the Righteousness of God in christ.
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Man will have a holinesse, a wisedome, a strength, and power of himselfe, in the things below here,
Man will have a holiness, a Wisdom, a strength, and power of himself, in the things below Here,
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as I might shew at large, both in examples, and otherwise: naturally we find it in our selves;
as I might show At large, both in Examples, and otherwise: naturally we find it in our selves;
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if we be sicke, we trust to the Physician, and other meanes;
if we be sick, we trust to the physician, and other means;
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if we be in danger, we flee to the arme of flesh, to some mighty man, wee trust in some great friend, if we have any;
if we be in danger, we flee to the arm of Flesh, to Some mighty man, we trust in Some great friend, if we have any;
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575
If we be in danger of invasion, or such like, wee trust our wals and defences,
If we be in danger of invasion, or such like, we trust our walls and defences,
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and till strong temptations come, we trust in our ownstrength till Sathan picke so many holes in it, that wee cannot stay there, and that conscience upbraids us:
and till strong temptations come, we trust in our ownstrength till Sathan pick so many holes in it, that we cannot stay there, and that conscience upbraids us:
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577
Alwayes a man hath somewhat to trust to, till he be brought to desperate conditions;
Always a man hath somewhat to trust to, till he be brought to desperate conditions;
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578
and rather then he will have nothing to trust to, hee will trust to the broken Reed of Egypt, hee will trust to that that will deceive him,
and rather then he will have nothing to trust to, he will trust to the broken Reed of Egypt, he will trust to that that will deceive him,
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579
and hurt him, as the Reed of Egypt did the Iewes, rather then they would trust God,
and hurt him, as the Reed of Egypt did the Iewes, rather then they would trust God,
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and the word brought by the Prophets, they would trust Ashur, and Egypt.
and the word brought by the prophets, they would trust Ashur, and Egypt.
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581
Now the Spirit of God in the Scriptures takes notice of this pronenesse to false confidence: Trust not in uncertaine Riches.
Now the Spirit of God in the Scriptures Takes notice of this proneness to false confidence: Trust not in uncertain Riches.
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If Riches increase, set not your hearts on them. If Riches increase, Set not your hearts on them.
cs n2 vvb, vvb xx po22 n2 p-acp pno32.
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And man when he sets his heart upon false confidence, the issues are more dangerous, hee will come against God;
And man when he sets his heart upon false confidence, the issues Are more dangerous, he will come against God;
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he doth not onely set up these holds, that hee hath in rebellion against God, but he proclaimes (as it were) defiance to God,
he does not only Set up these holds, that he hath in rebellion against God, but he proclaims (as it were) defiance to God,
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and his word, and his ordinances, till afterwards God destroy all his false confidence, and bring him to shame.
and his word, and his ordinances, till afterwards God destroy all his false confidence, and bring him to shame.
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586
In 2 Cor. 10. there is a notable place to shew what holds there are in the heart of man, that oppose against God,
In 2 Cor. 10. there is a notable place to show what holds there Are in the heart of man, that oppose against God,
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and his truth in his word, holds that Sathan keeps in man, and man joyning with Sathan the Enemy, holds against God and his truth.
and his truth in his word, holds that Sathan keeps in man, and man joining with Sathan the Enemy, holds against God and his truth.
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588
The weapons of our warfare (saith he) are not carnall, but mighty through God, to cast downe strong holds: The weapons of our warfare (Says he) Are not carnal, but mighty through God, to cast down strong holds:
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589
The holds are within us, and wee are so farre from preparing our selves to Grace,
The holds Are within us, and we Are so Far from preparing our selves to Grace,
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and to entertaine Grace when it is offered, that naturally wee set up holds against God and Grace.
and to entertain Grace when it is offered, that naturally we Set up holds against God and Grace.
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591
There must be strong power to over-turne all, to lead them into captivi• … y to the obedience of Christ;
There must be strong power to overturn all, to led them into captivi• … y to the Obedience of christ;
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592
To cast downe the imaginations, and every high thing, every high thought that exalts it selfe against the knowledge of God, To cast down the Imaginations, and every high thing, every high Thought that exalts it self against the knowledge of God,
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593
and to bring in Captivity every thought. So there are three mighty things in every naturall man. This false reasoning, and Sophistrie; and to bring in Captivity every Thought. So there Are three mighty things in every natural man. This false reasoning, and Sophistry;
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594
there is no man will goe to Hell without reason;
there is no man will go to Hell without reason;
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take the debauchedst wretch that lives, he is mad with some reason, and he will be damned with some reason;
take the debauchedst wretch that lives, he is mad with Some reason, and he will be damned with Some reason;
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596
God is mercifull, Christ is come; and others are as bad as I, and I hope in time to repent;
God is merciful, christ is come; and Others Are as bad as I, and I hope in time to Repent;
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597
this vile reasoning must be turned out of a man before he can be saved.
this vile reasoning must be turned out of a man before he can be saved.
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598
Then there are proud thoughts, what? shall I yield to such a one as he? I am better then he; Then there Are proud thoughts, what? shall I yield to such a one as he? I am better then he;
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599
I understand these things as well as hee:
I understand these things as well as he:
pns11 vvb d n2 c-acp av c-acp pns31:
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As that proud Cardinall in Germany said, I confesse these things that Luther finds fault with are naught;
As that proud Cardinal in Germany said, I confess these things that Luther finds fault with Are nought;
c-acp cst j n1 p-acp np1 vvd, pns11 vvb d n2 cst np1 vvz n1 p-acp vbr pix;
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but shall I yield to a base Monke? so men thinke, shall I yeeld to a Minister? the proud, rebellious heart of man, is lift up in proud thoughts against God. And then there be fore-casts;but shall I yield to a base Monk? so men think, shall I yield to a Minister? the proud, rebellious heart of man, is lift up in proud thoughts against God. And then there be forecasts;
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if I do thus, this danger will come of it, I sha• … l provoke such an Enemy, I shall lose such a friend, I shal indanger my selfe:
if I do thus, this danger will come of it, I sha• … l provoke such an Enemy, I shall loose such a friend, I shall endanger my self:
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Now when the truth of God comes, downe goes all these sophistries, and high thoughts,
Now when the truth of God comes, down Goes all these Sophistries, and high thoughts,
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and all these fore-casts, they all lie flat when the Spirit of God comes in the power of the word:
and all these forecasts, they all lie flat when the Spirit of God comes in the power of the word:
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605
but naturally every man hath these, hee builds up some Castle against God, hee builds up the wals of Iericho, and trusts in them too.
but naturally every man hath these, he builds up Some Castle against God, he builds up the walls of Jericho, and trusts in them too.
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606
Thy wisedome hath caused thee to rebell, saith God to the King of Baby lon: Let not the wise man trust in his wisedome, insinuating that wise men are subject to trust in their wisedome,
Thy Wisdom hath caused thee to rebel, Says God to the King of Baby lon: Let not the wise man trust in his Wisdom, insinuating that wise men Are Subject to trust in their Wisdom,
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607
and the rich man in his riches, and the strong man in his strength; therefore God commands that they should not doe so.
and the rich man in his riches, and the strong man in his strength; Therefore God commands that they should not do so.
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608
Thy wisedome hath made thee to rebell. Thy Wisdom hath made thee to rebel.
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Let us take notice of this, and make this use of triall of it, that if by the power of Gods Spirit, we can use all outward meanes,
Let us take notice of this, and make this use of trial of it, that if by the power of God's Spirit, we can use all outward means,
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and not trust in them, that we can trust in God, and not to our strength,
and not trust in them, that we can trust in God, and not to our strength,
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611
then wee have somewhat in us above nature;
then we have somewhat in us above nature;
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612
for naturally every man before he be in communion and covenant with God, he hath some earthly false support or other to trust on, either within him; some policie, and wisedome;
for naturally every man before he be in communion and Covenant with God, he hath Some earthly false support or other to trust on, either within him; Some policy, and Wisdom;
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613
or without him some friends, or riches;
or without him Some Friends, or riches;
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some Bulwarke or other, and this sets him against God, and against the means of salvation, till God come in effectuall calling, and overturne all:
Some Bulwark or other, and this sets him against God, and against the means of salvation, till God come in effectual calling, and overturn all:
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615
but this doth but make way to other things, therefore I only touch it.
but this does but make Way to other things, Therefore I only touch it.
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616
The second thing is this, that God first or last overturnes all vaine confidence in the creature,
The second thing is this, that God First or last overturns all vain confidence in the creature,
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617
The wals of Iericho, downe they must; and whatsoever exalts it selfe against God, either it shall end in conversion, or confusion:
The walls of Jericho, down they must; and whatsoever exalts it self against God, either it shall end in conversion, or confusion:
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because the time must come, that God must have all the glory:
Because the time must come, that God must have all the glory:
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Was there ever any man sierce against God, and prospered? The rage of man turnes to the glory of God, saith the Psalmist.Was there ever any man fierce against God, and prospered? The rage of man turns to the glory of God, Says the Psalmist.
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There is neither wisedome, nor policie, counsell nor strength, or any earthly thing against the Lord, as the Wise-man saith, Prov. 6. God will confound all, he scattered the proud in the Imagination of their own hearts, as the blessed Virgin saith: There is neither Wisdom, nor policy, counsel nor strength, or any earthly thing against the Lord, as the Wiseman Says, Curae 6. God will confound all, he scattered the proud in the Imagination of their own hearts, as the blessed Virgae Says:
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621
And when they had built Babell, to get them a name, they found confusion.
And when they had built Babel, to get them a name, they found confusion.
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622
There is a notable place in Esay 50. Behold all you that kindle a fire, that compasse your selves about with sparks;
There is a notable place in Isaiah 50. Behold all you that kindle a fire, that compass your selves about with sparks;
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Walke (saith God) in the light of your fire, and in the sparkes that yee have kindled;
Walk (Says God) in the Light of your fire, and in the sparks that ye have kindled;
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624
this yee shall have at my hand, yee shall lie downe in sorrow: this ye shall have At my hand, ye shall lie down in sorrow:
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Men that will walke in the light of their owne fire, that will have a wisedome of their owne;
Men that will walk in the Light of their own fire, that will have a Wisdom of their own;
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distinct may contrary (oft times) to Gods: Well, goe on, walke in the light of your own fire that ye have kindled;
distinct may contrary (oft times) to God's: Well, go on, walk in the Light of your own fire that you have kindled;
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but take this withall with you: You shall have this at my hands, saith God, yee shall lie downe in sorrow.
but take this withal with you: You shall have this At my hands, Says God, ye shall lie down in sorrow.
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628
What became of Hamans plots? what became of Achitophels policie? they all turned upon their owne heads;
What became of Hamans plots? what became of Achitophels policy? they all turned upon their own Heads;
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although men build up Castles to secure themselves in their earthly defences, and munition, yet God overturnes all.
although men built up Castles to secure themselves in their earthly defences, and munition, yet God overturns all.
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630
Therefore let us make that use that Ieremy doth, Ier. 20. Therefore let not the wise man trust in his wisedome,
Therefore let us make that use that Ieremy does, Jeremiah 20. Therefore let not the wise man trust in his Wisdom,
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or the strong man in his strength, or the rich man in his riches, let a man joy in none of these:or the strong man in his strength, or the rich man in his riches, let a man joy in none of these:
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632
but if he will joy, let him joy in this, that he knowes the Lord, that hee is in covenant with God. That for the second, briefly.
but if he will joy, let him joy in this, that he knows the Lord, that he is in Covenant with God. That for the second, briefly.
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The third is this, that God doth this by base and weake meanes.
The third is this, that God does this by base and weak means.
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He confounds great, and mighty Enterprises, and mighty persons, and useth but base and despised meanes:
He confounds great, and mighty Enterprises, and mighty Persons, and uses but base and despised means:
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635
As here the wals of Iericho fell downe with the noise of Rams-hornes.
As Here the walls of Jericho fell down with the noise of Ram's horns.
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636
This I might carry along through all the stories in the Scripture, from the creation to this present time, to shew how God doth great things by despised meanes, sometimes by no meanes at all;
This I might carry along through all the stories in the Scripture, from the creation to this present time, to show how God does great things by despised means, sometime by no means At all;
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637
sometimes cleane contrary to all meanes.
sometime clean contrary to all means.
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638
When our Saviour Christ gave sight to the blind, hee put clay upon his eyes, that one would thinke were fitter to put them out.
When our Saviour christ gave sighed to the blind, he put clay upon his eyes, that one would think were fitter to put them out.
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639
We see in the storie of the Israelites what an Oxe Goad did, and what Sampson did with the law bone of an Asse:
We see in the story of the Israelites what an Ox Goad did, and what Sampson did with the law bone of an Ass:
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Wee see by what a trick the Midiani es were put to flight by Gideon. In all the Stories wee see when God would doe great matters, hee doth it by base meanes:
we see by what a trick the Midiani es were put to flight by gideon. In all the Stories we see when God would do great matters, he does it by base means:
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when hee would confound the pride of Pharaoh, he will doe it by Frogs, and Lice,
when he would confound the pride of Pharaoh, he will do it by Frogs, and Lice,
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and such base creatures, that were fittest in Gods wisedome, to overthrow the pride of that wretched King:
and such base creatures, that were Fittest in God's Wisdom, to overthrow the pride of that wretched King:
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God, as he over-turnes the pride of men; so for the most part hee doth it by weake, and despised meanes.
God, as he overturns the pride of men; so for the most part he does it by weak, and despised means.
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And the Reason is cleare, that he may have all the glory; sometimes the meanes that hee useth have no influence at al to effect the thing:
And the Reason is clear, that he may have all the glory; sometime the means that he uses have no influence At all to Effect the thing:
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but are only joyned with the thing;
but Are only joined with the thing;
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as here, what influence could poor Trumpets of Ramshornes have to cast downe Wals? they could have none,
as Here, what influence could poor Trumpets of Ramshorns have to cast down Walls? they could have none,
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but only it was a thing joyned before the wals fel down; they were things that must be used to try their obedience;
but only it was a thing joined before the walls fell down; they were things that must be used to try their Obedience;
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and that they might know that it was not by chance that they fell downe, but by Gods power, and for other reasons.
and that they might know that it was not by chance that they fell down, but by God's power, and for other Reasons.
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But if there bee any influence from the cause to the effect, it is supposed it cannot produce the effect of it selfe:
But if there be any influence from the cause to the Effect, it is supposed it cannot produce the Effect of it self:
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therefore I say God doth this, that he may have all the glory; for that is his end, and it ought to be our end:
Therefore I say God does this, that he may have all the glory; for that is his end, and it ought to be our end:
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we see here though they had silver Trumpets, yet they must by Gods appointment use these base meanes, Trumpets of Rams-hornes.
we see Here though they had silver Trumpets, yet they must by God's appointment use these base means, Trumpets of Ram's horns.
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Now they were to use them seven dayes together, and therefore on a Sabbath day:
Now they were to use them seven days together, and Therefore on a Sabbath day:
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but it was no breach of the day, because God can dispense with his own Law;
but it was no breach of the day, Because God can dispense with his own Law;
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In case of Charity good workes may be done on the Sabbath, and in case of duty likewise,
In case of Charity good works may be done on the Sabbath, and in case of duty likewise,
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as the Priests killed the sacrifice on the Sabbath:
as the Priests killed the sacrifice on the Sabbath:
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so here was sufficient warrant for them, God gave them a command, God that made the Law, can dispense with his owne Law in things that touch not upon his nature,
so Here was sufficient warrant for them, God gave them a command, God that made the Law, can dispense with his own Law in things that touch not upon his nature,
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as his truth, and purity, &c. doth: In things that touch his nature, hee should deny himselfe, if hee should dispense:
as his truth, and purity, etc. does: In things that touch his nature, he should deny himself, if he should dispense:
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God cannot lie, because truth is naturall to him; God cannot doe any thing that is unfit for his nature:
God cannot lie, Because truth is natural to him; God cannot do any thing that is unfit for his nature:
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but for things that are out of him, he is Lord of dayes, hee is Lord of goods and life, hee hath a right to dispense here,
but for things that Are out of him, he is Lord of days, he is Lord of goods and life, he hath a right to dispense Here,
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as we see in the taking away the Egyptians Iewels, and the like; they were outward things:
as we see in the taking away the egyptians Jewels, and the like; they were outward things:
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But for those things that are intrinsecall in God, hee cannot command that which is contrary to his truth,
But for those things that Are intrinsical in God, he cannot command that which is contrary to his truth,
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and nature, other things belong to his Soveraignty; but that by the way. They were to compasse the wals seven dayes:
and nature, other things belong to his Sovereignty; but that by the Way. They were to compass the walls seven days:
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if they had made an end before the seventh day, the wals had never fallen down:
if they had made an end before the seventh day, the walls had never fallen down:
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howsoever there was no power in their going about to effect that, yet God would not worke the effect till hee was waited on in all the seven dayes.
howsoever there was no power in their going about to Effect that, yet God would not work the Effect till he was waited on in all the seven days.
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The meanes appointed by God must be used, and so long as God will have them used, there must be a depending and waiting upon God all the time.
The means appointed by God must be used, and so long as God will have them used, there must be a depending and waiting upon God all the time.
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To give a little further light, to that I touched before, you will aske, why God useth meanes,
To give a little further Light, to that I touched before, you will ask, why God uses means,
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and doth not worke immediatly? why hee did not cast downe these wals by his owne will, and pleasure?
and does not work immediately? why he did not cast down these walls by his own will, and pleasure?
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Besides, that I said before, God useth second causes, not for defect of power, but for demonstration of his goodnesse,
Beside, that I said before, God uses second Causes, not for defect of power, but for demonstration of his Goodness,
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and for the trial of our obedience, and the like:
and for the trial of our Obedience, and the like:
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therefore being Lord of Hosts hee hath multiplicity of rancks of creatures, which he useth to effect those things, that hee could doe himselfe, if it pleased him: therefore let such questions cease:
Therefore being Lord of Hosts he hath Multiplicity of ranks of creatures, which he uses to Effect those things, that he could do himself, if it pleased him: Therefore let such questions cease:
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it pleased God so to doe. The last point is this:
it pleased God so to do. The last point is this:
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It was by Faith, in the use of meanes, that the Wals of Iericho fell downe.
It was by Faith, in the use of means, that the Walls of Jericho fell down.
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If they had not depended upon God, in their going about seven dayes, the wals had stood still.
If they had not depended upon God, in their going about seven days, the walls had stood still.
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It was by faith they did it, and it was a great faith, that using such a ridiculous stratagem as this, to goe about the wals with Rams-hornes, they should thinke the walls would fall:
It was by faith they did it, and it was a great faith, that using such a ridiculous stratagem as this, to go about the walls with Ram's horns, they should think the walls would fallen:
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It might shake their Faith, and likewise expose them to the scorne of those of Iericho within:
It might shake their Faith, and likewise expose them to the scorn of those of Jericho within:
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therefore it was a great faith in them: Not that all had faith; for certainely divers of them were unbeleeving persons:
Therefore it was a great faith in them: Not that all had faith; for Certainly diverse of them were unbelieving Persons:
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But Ioshua their Captaine, and some others of them had faith, and al of them had hope of the best.
But Ioshua their Captain, and Some Others of them had faith, and all of them had hope of the best.
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It was faith that believed this in this unlikelihood of second causes;
It was faith that believed this in this unlikelihood of second Causes;
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for there is the strength of faith, when second causes are weake, then faith is strong.
for there is the strength of faith, when second Causes Are weak, then faith is strong.
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Abrahams faith was the stronger, by reason there was more indisposition in the second causes, in Sara's wombe to conceive a child; for her wombe was dead;Abrahams faith was the Stronger, by reason there was more indisposition in the second Causes, in Sara's womb to conceive a child; for her womb was dead;
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in the course of nature shee could not conceive:
in the course of nature she could not conceive:
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therefore it is said by Saint Paul, Rom. 4. He being strong in faith, gave glory to God, strong faith gives glory to God.
Therefore it is said by Saint Paul, Rom. 4. He being strong in faith, gave glory to God, strong faith gives glory to God.
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So here was a strong faith, because the meanes were weake, or none at all;
So Here was a strong faith, Because the means were weak, or none At all;
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for these meanes had nothing in themselves to work such a glorious effect as this, that the falling of the wals should follow;
for these means had nothing in themselves to work such a glorious Effect as this, that the falling of the walls should follow;
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it was but a meanes adjoyned;
it was but a means adjoined;
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that it should be done by such a poore thing as this, it was the strength of faith.
that it should be done by such a poor thing as this, it was the strength of faith.
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But was it the strength of faith in it selfe? could faith do this? Oh no;
But was it the strength of faith in it self? could faith do this? O no;
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but that which that faith laies hold on doth, that faith is said to doe:
but that which that faith lays hold on does, that faith is said to do:
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God honours the grace of faith, by terming that to be done by it, that he doth himselfe;
God honours the grace of faith, by terming that to be done by it, that he does himself;
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for it was the power of God, the goodnesse of God to them, and the justice of God (against the sins of these people) that overturned the wals of Iericho, faith it was,
for it was the power of God, the Goodness of God to them, and the Justice of God (against the Sins of these people) that overturned the walls of Jericho, faith it was,
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but an empty hand to lay hold upon this power;
but an empty hand to lay hold upon this power;
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it was the grace, whereby they went out of themselves, and denied themselves, and gave glory to God, in accomplishing the truth of his word,
it was the grace, whereby they went out of themselves, and denied themselves, and gave glory to God, in accomplishing the truth of his word,
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and his wisedome, and power, and justice. So God did it, but it is said to be done by faith;
and his Wisdom, and power, and Justice. So God did it, but it is said to be done by faith;
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because as I said, God honours faith thus much.
Because as I said, God honours faith thus much.
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What strength God and Christ hath, when faith la• … es hold on them, faith hath that strength:
What strength God and christ hath, when faith la• … es hold on them, faith hath that strength:
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because it builds upon them, faith sets a man upon God and Christ, and upon the truth of God:
Because it builds upon them, faith sets a man upon God and christ, and upon the truth of God:
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Hereupon it comes to be so victorious, & conquering a grace as it is, because it caries us to that that doth all, by faith they did this.
Hereupon it comes to be so victorious, & conquering a grace as it is, Because it caries us to that that does all, by faith they did this.
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But here were other graces likewise that sprang from faith, that helped them also:
But Here were other graces likewise that sprang from faith, that helped them also:
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There was a great deale of patience to goe about after that silly fashion, with Rams-hornes seven dayes together, here was patience, and perseverance, and hope:
There was a great deal of patience to go about After that silly fashion, with Ram's horns seven days together, Here was patience, and perseverance, and hope:
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But as I said before, because faith doth enliven all other graces, it gives life to all,
But as I said before, Because faith does enliven all other graces, it gives life to all,
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and stirs up all, therefore that is named.
and stirs up all, Therefore that is nam.
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In the whole Chapter the exercise of other graces is attributed to faith, because they draw strength from that to quicken them all,
In the Whole Chapter the exercise of other graces is attributed to faith, Because they draw strength from that to quicken them all,
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and to stir them all to their several offices: strengthen faith, and strengthen all other graces whatsoever.
and to stir them all to their several Offices: strengthen faith, and strengthen all other graces whatsoever.
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Thus you see we have briefly gone over these foure maine things.
Thus you see we have briefly gone over these foure main things.
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Now let us by way of proportion raise them higher, and make use of them to other things. To give a little touch.
Now let us by Way of proportion raise them higher, and make use of them to other things. To give a little touch.
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706
The wals of Iericho represent to us many things.
The walls of Jericho represent to us many things.
dt n2 pp-f np1 vvi p-acp pno12 d n2.
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707
The Kingdome of Sathan in generall, the power of the Devil in himselfe, and in his instruments, who hinders what he can, our comming out of Egypt to Canaan, he labours to come betweene us,
The Kingdom of Sathan in general, the power of the devil in himself, and in his Instruments, who hinders what he can, our coming out of Egypt to Canaan, he labours to come between us,
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708
and Heaven, to hinder us all he can by all means. He hath wals of many kinds, the strength of Tyrants, the subtiltie of Hereticks.
and Heaven, to hinder us all he can by all means. He hath walls of many Kinds, the strength of Tyrants, the subtlety of Heretics.
cc n1, pc-acp vvi pno12 d pns31 vmb p-acp d n2. pns31 vhz n2 pp-f d n2, dt n1 pp-f n2, dt n1 pp-f n2.
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709
What a world of adoe was there to bring Israel out of Egypt? God was put to it (as it were) to worke so many Miracles, to bring that poore despised people out of Egypt, to bring them through the Red Sea,
What a world of ado was there to bring Israel out of Egypt? God was put to it (as it were) to work so many Miracles, to bring that poor despised people out of Egypt, to bring them through the Read Sea,
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710
when they were in the wildernesse:
when they were in the Wilderness:
c-crq pns32 vbdr p-acp dt n1:
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711
what ado was there to bring them thence? what opposition? and then when they came to Iordan, what Miracles were wrought? the division of the waters by the Arke comming through,
what ado was there to bring them thence? what opposition? and then when they Come to Iordan, what Miracles were wrought? the division of the waters by the Ark coming through,
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712
and then the first, the frontier Towne, that was (as it were) the key to let in all, and to stop all:
and then the First, the frontier Town, that was (as it were) the key to let in all, and to stop all:
cc av dt ord, dt n1 n1, cst vbds (c-acp pn31 vbdr) dt n1 pc-acp vvi p-acp d, cc pc-acp vvi d:
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713
Iericho the first towne, for the entrance into Canaan, there was opposition made, when they would have entred into Canaan. It is no easie thing to come out of Egypt, and to enter into Canaan, it is a mighty worke to bring a poore Christian out of the Kingdome of Sathan, to bring him out of spirituall Egypt, through the Wildernesse of this life, 〈 ◊ 〉 bring him through Iordan, those waves of death to put him into Heaven, to bring him at length to his owne countrey, to Canaan: because there is spirituall wickednesses stand in the way, both in regard of Sathan himselfe,Jericho the First town, for the Entrance into Canaan, there was opposition made, when they would have entered into Canaan. It is no easy thing to come out of Egypt, and to enter into Canaan, it is a mighty work to bring a poor Christian out of the Kingdom of Sathan, to bring him out of spiritual Egypt, through the Wilderness of this life, 〈 ◊ 〉 bring him through Iordan, those waves of death to put him into Heaven, to bring him At length to his own country, to Canaan: Because there is spiritual Wickednesses stand in the Way, both in regard of Sathan himself,
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714
and in regard of the instruments hee useth.
and in regard of the Instruments he uses.
cc p-acp n1 pp-f dt n2 pns31 vvz.
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715
But Christ came to destroy the workes of the Devill, as it is said 1 Ioh. 3. 8. and he himselfe overcame Sathan,
But christ Come to destroy the works of the devil, as it is said 1 John 3. 8. and he himself overcame Sathan,
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716
and triumphed over him, as it is Colos. 2. He lead him in triumph: hee triumphed over Sathan himselfe, and he will triumph over Sathan in all his members:
and triumphed over him, as it is Colos 2. He led him in triumph: he triumphed over Sathan himself, and he will triumph over Sathan in all his members:
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717
as hee over-came Sathan in himselfe; so hee will overcome in us all; For stronger is he that is in us, then he that is in the world.
as he overcame Sathan in himself; so he will overcome in us all; For Stronger is he that is in us, then he that is in the world.
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718
The Spirit of God, as he is in us, is stronger then Sathan, not only Christ our glorious Captaine overcame him,
The Spirit of God, as he is in us, is Stronger then Sathan, not only christ our glorious Captain overcame him,
dt n1 pp-f np1, c-acp pns31 vbz p-acp pno12, vbz jc cs np1, xx av-j np1 po12 j n1 vvd pno31,
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719
and is now in Heaven, but the Spirit of God in us weak creatures, with faith laying hold upon the word of God, is stronger then he that is in the world, he is stronger then the Devill,
and is now in Heaven, but the Spirit of God in us weak creatures, with faith laying hold upon the word of God, is Stronger then he that is in the world, he is Stronger then the devil,
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720
and all that are against us.
and all that Are against us.
cc d cst vbr p-acp pno12.
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721
But besides Sathan, there is in us much opposition, that must be subdued before we come to Canaan: as we saw before, in 2 Cor. 10. those reasonings and sophistries, proud high thoughts, all must be brought downe,
But beside Sathan, there is in us much opposition, that must be subdued before we come to Canaan: as we saw before, in 2 Cor. 10. those reasonings and Sophistries, proud high thoughts, all must be brought down,
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722
because Sathan doth joyne with these; and if it were not for enemies within us, Sathan could not prevaile over us;
Because Sathan does join with these; and if it were not for enemies within us, Sathan could not prevail over us;
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723
as it was Dalilah that betraied Sampson, or else the Philistines could not have hurt him:
as it was Delilah that betrayed Sampson, or Else the philistines could not have hurt him:
c-acp pn31 vbds np1 cst vvd np1, cc av dt njp2 vmd xx vhi vvn pno31:
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724
so it is with our owne corruptions, there be these wals within us, these betray us to Sathan, he could not hurt us,
so it is with our own corruptions, there be these walls within us, these betray us to Sathan, he could not hurt us,
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725
but that wee • … etray our selves. Now by little and little, all these wals • … hall fall;
but that we • … betray our selves. Now by little and little, all these walls • … hall fallen;
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726
not all at once, as the wals of Ieri• … ho did, but they shall molder in pieces by lit• … le and little;
not all At once, as the walls of Ieri• … ho did, but they shall molder in Pieces by lit• … le and little;
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727
God by degrees will perfect the worke of mortification, and sanctification, • … ill hee make us take his Son Christ;
God by Degrees will perfect the work of mortification, and sanctification, • … ill he make us take his Son christ;
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728
like our Husband, and Head, that wee may be fit for so glorious a Head. But to come to the particular occasion:
like our Husband, and Head, that we may be fit for so glorious a Head. But to come to the particular occasion:
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729
Besides other enemies that are betweene us, and Heaven, Sathan is powerfull, and effectu• … ll, Beside other enemies that Are between us, and Heaven, Sathan is powerful, and effectu• … ll,
p-acp j-jn n2 cst vbr p-acp pno12, cc n1, np1 vbz j, cc n1 … vmb,
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730
and strong in the Kingdome of Antichrist:
and strong in the Kingdom of Antichrist:
cc j p-acp dt n1 pp-f np1:
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731
And by all meanes, that Church (which is opposite to Christ) hath studied to build up wals, to build up Iericho, and to stop the Church of Christ, to hinder it what they could.
And by all means, that Church (which is opposite to christ) hath studied to built up walls, to built up Jericho, and to stop the Church of christ, to hinder it what they could.
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732
Now what wals have they built up? As Pharaoh said, Let us deale wisely, how wittily have they gone to worke, to overthrow the Church of God in all times,
Now what walls have they built up? As Pharaoh said, Let us deal wisely, how wittily have they gone to work, to overthrow the Church of God in all times,
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733
and to set up themselves, and their owne Kingdome? It were a large discourse, it would take up the whole time to shew their policie and the plots they have had, to give an instance in a few.
and to Set up themselves, and their own Kingdom? It were a large discourse, it would take up the Whole time to show their policy and the plots they have had, to give an instance in a few.
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734
How strongly have they built up wals in their owne conceit, when they had got the whole world almost into subjection to them? before Luthers time all the world followed them:
How strongly have they built up walls in their own conceit, when they had god the Whole world almost into subjection to them? before Luthers time all the world followed them:
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735
They had used the matter so, that Kings themselves had betrayed their very Crownes to them, they had betrayed their Kingdomes, they were rather Vassals to them then Kings;
They had used the matter so, that Kings themselves had betrayed their very Crowns to them, they had betrayed their Kingdoms, they were rather Vassals to them then Kings;
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736
they had gotten the temporall sword into their hands, as well as the spirituall.
they had got the temporal sword into their hands, as well as the spiritual.
pns32 vhd vvn dt j n1 p-acp po32 n2, c-acp av c-acp dt j.
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737
And they had raised up to themselves a bloody Inquisition, to suppresse all light of tru• … h as soone as ever it sparkled out, all beames of truth were stopped with their bloody Inquisition;
And they had raised up to themselves a bloody Inquisition, to suppress all Light of tru• … h as soon as ever it sparkled out, all beams of truth were stopped with their bloody Inquisition;
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738
they thought they had fenced themselves safe enough. Then againe they had disabled all the Kings, and Princes of Christendome.
they Thought they had fenced themselves safe enough. Then again they had disabled all the Kings, and Princes of Christendom.
pns32 vvd pns32 vhd vvn px32 av-j av-d. av av pns32 vhd vvn d dt n2, cc n2 pp-f np1.
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739
And then because the Pope would ingage Princes to him, to strengthen the wals higher, and to make them stronger;
And then Because the Pope would engage Princes to him, to strengthen the walls higher, and to make them Stronger;
cc av c-acp dt n1 vmd vvi n2 p-acp pno31, pc-acp vvi dt n2 jc, cc pc-acp vvi pno32 jc;
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740
the young sonnes of Princes hee would make them Cardinals.
the young Sons of Princes he would make them Cardinals.
dt j n2 pp-f n2 pns31 vmd vvi pno32 n2.
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741
And then hee would arrogate to himselfe a power absolute to dispense in case of marriage, and oathes, and such like:
And then he would arrogate to himself a power absolute to dispense in case of marriage, and Oaths, and such like:
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742
And besides, what plots have they had for the counterfeiting of Authors, for falsifying of Authors, purging out true Authors, that they might have none give witnesse against them? what tricks have they to keepe people in ignorance? (because it is a Kingdome of darkenesse) the Bible they must have: God hath preserved that;
And beside, what plots have they had for the counterfeiting of Authors, for falsifying of Authors, purging out true Authors, that they might have none give witness against them? what tricks have they to keep people in ignorance? (Because it is a Kingdom of darkness) the bible they must have: God hath preserved that;
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743
but they would have it in an unknowne tongue:
but they would have it in an unknown tongue:
cc-acp pns32 vmd vhi pn31 p-acp dt j n1:
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744
And what other devises to abuse the people withall? How have they fenced themselves, by applying themselves to humour all sorts of people? For even as the Devill enlargeth his Kingdome, by applying himselfe to the cursed sinfull disposition of men:
And what other devises to abuse the people withal? How have they fenced themselves, by applying themselves to humour all sorts of people? For even as the devil enlarges his Kingdom, by applying himself to the cursed sinful disposition of men:
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745
so doth the Pope here upon earth, apply himselfe to the • … infull disposition of all sorts of men.
so does the Pope Here upon earth, apply himself to the • … infull disposition of all sorts of men.
av vdz dt n1 av p-acp n1, vvb px31 p-acp dt • … j n1 pp-f d n2 pp-f n2.
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746
There • … re no kind of men, but they have a baite in Popery. For loose Libertines, there are stewes.
There • … re no kind of men, but they have a bait in Popery. For lose Libertines, there Are Stews.
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747
For others that are of a more reserved, and severe disposition, there are Monasteries.
For Others that Are of a more reserved, and severe disposition, there Are Monasteries.
p-acp n2-jn cst vbr pp-f dt av-dc vvn, cc j n1, pc-acp vbr n2.
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748
For superstitious persons, there they have a world of ridiculous Ceremonies, devised to themselves of their owne braine,
For superstitious Persons, there they have a world of ridiculous Ceremonies, devised to themselves of their own brain,
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749
and never used in the Primitive Church:
and never used in the Primitive Church:
cc av-x vvn p-acp dt j n1:
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750
For those that are covetous, they have the riches of the world in their owne hands;
For those that Are covetous, they have the riches of the world in their own hands;
c-acp d cst vbr j, pns32 vhb dt n2 pp-f dt n1 p-acp po32 d n2;
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751
they have had at least before, more then they now have. For proud ambitious persons, they have honours of all sorts.
they have had At least before, more then they now have. For proud ambitious Persons, they have honours of all sorts.
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752
For the people, they have many carnal liberties for them.
For the people, they have many carnal Liberties for them.
p-acp dt n1, pns32 vhb d j n2 p-acp pno32.
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753
And for all the senses of the body, they have something to delight them, to draw people from the power of Religion, to carnall outward worship.
And for all the Senses of the body, they have something to delight them, to draw people from the power of Religion, to carnal outward worship.
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754
So they have studied, and whetted their wits all the wayes that might bee to apply themselves to the dispositions of all sorts of men whatsoever, that so they might strengthen the wals of Iericho. I might be large, I give you but a taste.
So they have studied, and whetted their wits all the ways that might be to apply themselves to the dispositions of all sorts of men whatsoever, that so they might strengthen the walls of Jericho. I might be large, I give you but a taste.
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Well, but what hath God done? God hath infatuate, and overthrowne their wals, and by weake meanes.
Well, but what hath God done? God hath infatuate, and overthrown their walls, and by weak means.
av, cc-acp q-crq vhz np1 vdn? np1 vhz j, cc vvn po32 n2, cc p-acp j n2.
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756
Luther a poore Monke, with a Trumpet of Rams-hornes, with his preaching, and with his writing; Luther a poor Monk, with a Trumpet of Ram's horns, with his preaching, and with his writing;
np1 dt j n1, p-acp dt n1 pp-f n2, p-acp po31 vvg, cc p-acp po31 n-vvg;
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757
you see how he shooke the wals of Rome, how much they have lost within the last hundred yeares, the last age, the last Centurie of yeares they have lost a great part of this Westerne part of the world, that they had in slavery before,
you see how he shook the walls of Room, how much they have lost within the last hundred Years, the last age, the last Century of Years they have lost a great part of this Western part of the world, that they had in slavery before,
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758
and how by weak meanes (as you heard) by the preaching of the Gospel, by Learning, and Knowledge.
and how by weak means (as you herd) by the preaching of the Gospel, by Learning, and Knowledge.
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759
It is no wonder that the Devill hates Knowledge and Learning, as Luther saith well, Hee hates the quils of Geese,
It is no wonder that the devil hates Knowledge and Learning, as Luther Says well, He hates the quils of Geese,
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760
because they are Instruments to write against them. Hee hath a Kingdome of darkenesse; and Hell, and the Pope is a King of darkenesse:Because they Are Instruments to write against them. He hath a Kingdom of darkness; and Hell, and the Pope is a King of darkness:
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761
Now when the light of Knowledge, the light of the Word of God, the ordinance of God, when preaching came;
Now when the Light of Knowledge, the Light of the Word of God, the Ordinance of God, when preaching Come;
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762
these poore Trumpets did shake the Church of Rome: As wee see in England, the wals of Iericho fell downe;
these poor Trumpets did shake the Church of Rome: As we see in England, the walls of Jericho fell down;
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763
by what m• … anes? by a Child (in manner) King Edward the sixt, and after by a woman;
by what m• … anes? by a Child (in manner) King Edward the sixt, and After by a woman;
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764
and if the word of God had gone on in like proportion in other places ▪ Popery had beene lower then it is.
and if the word of God had gone on in like proportion in other places ▪ Popery had been lower then it is.
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765
So wee see then, that as high as they built, and as much as they fortified,
So we see then, that as high as they built, and as much as they fortified,
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766
though they bee not wholly cast downe, yet they are shaken, and that by weake meanes.
though they be not wholly cast down, yet they Are shaken, and that by weak means.
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767
Now the way to effect this, that these wals may fall down more and more: It must be by the spiritual meanes that God will use;
Now the Way to Effect this, that these walls may fallen down more and more: It must be by the spiritual means that God will use;
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768
wee must use the meanes that God hath appointed us, poor contemptible meanes, Trumpets of Rams hornes, the preaching of the Word, the discoverie of the truth;
we must use the means that God hath appointed us, poor contemptible means, Trumpets of Rams horns, the preaching of the Word, the discovery of the truth;
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769
and by this meanes we shall more and more gaine upon them.
and by this means we shall more and more gain upon them.
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770
And undoubtedly, let them but give free liberty, to the preaching of the Word in other countries,
And undoubtedly, let them but give free liberty, to the preaching of the Word in other countries,
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771
and wee shall see them shortly as hereticall (as they terme it) even as London, and England is.
and we shall see them shortly as heretical (as they term it) even as London, and England is.
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772
Such a power there is in Gods Ordinance, the Spirit of God accompanying it, that it carries all before it, it layes all flat, it beats all strong holds downe before it.
Such a power there is in God's Ordinance, the Spirit of God accompanying it, that it carries all before it, it lays all flat, it beats all strong holds down before it.
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773
What shall wee doe then?
What shall we do then?
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774
By faith use the meanes that God hath appointed, the weapons appointed, and sanctified by God, they are strong through God, to beat downe all strong holds.
By faith use the means that God hath appointed, the weapons appointed, and sanctified by God, they Are strong through God, to beatrice down all strong holds.
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775
And take heed especially that we doe not build up the wals of Iericho againe, nor suffer them to build them:
And take heed especially that we do not built up the walls of Jericho again, nor suffer them to built them:
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776
You know Ioshua pronounceth a curse upon al that should build the wals of Iericho, he should lay the first stone in the death of his eldest Sonne,
You know Ioshua pronounceth a curse upon all that should built the walls of Jericho, he should lay the First stone in the death of his eldest Son,
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777
and the last at the death of his younger; and so as wee have it in the storie of Hiel, it was made good.
and the last At the death of his younger; and so as we have it in the story of Hiel, it was made good.
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778
I beseech you therefore, let every one of us in our place, labour to ruinate these wals of Iericho, and take heed how wee build them againe,
I beseech you Therefore, let every one of us in our place, labour to ruinate these walls of Jericho, and take heed how we built them again,
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779
or suffer any to build them againe.
or suffer any to built them again.
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780
What way have we to prevent their building, that the wals of Iericho be not built again? they goe about it what they can;
What Way have we to prevent their building, that the walls of Jericho be not built again? they go about it what they can;
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781
we see what course they take: They have all the art of Hell, to helpe them, lies, and equivocations;
we see what course they take: They have all the art of Hell, to help them, lies, and equivocations;
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782
How many Kings, and great ones have they at this day to support, and helpe them, to keepe them from falling? they doe all that they can to keepe life now;
How many Kings, and great ones have they At this day to support, and help them, to keep them from falling? they do all that they can to keep life now;
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783
how shall we prevent this, that they build not up the wals of this spirituall Iericho againe?
how shall we prevent this, that they built not up the walls of this spiritual Jericho again?
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784
First of all, every one labour to doe what they can in their callings.
First of all, every one labour to do what they can in their callings.
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785
Magistrates to execute the Lawes of the Kingdome, which (as those say that are well acquainted with them) are very beneficiall to the Church of God:
Magistrates to execute the Laws of the Kingdom, which (as those say that Are well acquainted with them) Are very beneficial to the Church of God:
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786
Therefore the Magistrates in their place should do what appertaines to them. And so for Ministers;
Therefore the Magistrates in their place should do what appertains to them. And so for Ministers;
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787
the spirituall means, whereby such heresies must be confounded, it is by the breath of the mouth of Christ,
the spiritual means, whereby such heresies must be confounded, it is by the breath of the Mouth of christ,
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788
as it is 2 Thess. 2. He shall consume him with the breath of his mouth:
as it is 2 Thess 2. He shall consume him with the breath of his Mouth:
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789
For things are dissolved contrary to that way that they were raised at the first, and contrary to that way they were maintained: Popery, as it was raised;
For things Are dissolved contrary to that Way that they were raised At the First, and contrary to that Way they were maintained: Popery, as it was raised;
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790
so it is maintained by darkenesse, and blindnesse, and ignorance of the word of God, and of divine truth:
so it is maintained by darkness, and blindness, and ignorance of the word of God, and of divine truth:
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791
the way to hinder it therefore from being built againe, is to lay open divine truths, and to plant the ministerie:
the Way to hinder it Therefore from being built again, is to lay open divine truths, and to plant the Ministry:
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792
Every one must labour for this, to be faithfull in their place, and standing.
Every one must labour for this, to be faithful in their place, and standing.
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793
Saint Paul saith, 2 Tim. They shall prevaile no longer, because their madnesse shall be manifest.
Saint Paul Says, 2 Tim. They shall prevail no longer, Because their madness shall be manifest.
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794
How doth that follow? The very manifestation of errour hinders the prevailing of it:
How does that follow? The very manifestation of error hinders the prevailing of it:
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795
That is the way to hinder Popery from prevailing, to manifest it by preaching, and writing, and such good meanes:
That is the Way to hinder Popery from prevailing, to manifest it by preaching, and writing, and such good means:
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796
For the demonstration of errours to be so, is a refuting of them:
For the demonstration of errors to be so, is a refuting of them:
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797
For who would willingly be deceived? Therefore the laying open of the madnesse of Popery,
For who would willingly be deceived? Therefore the laying open of the madness of Popery,
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798
and the folly of their devises, it hinders their prevailing; no man willingly would have his soule led into errour:
and the folly of their devises, it hinders their prevailing; no man willingly would have his soul led into error:
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799
Therefore let us lay their errours open in the Ministerie, and the grounds of them, the danger of Popery, how pernicious it is.
Therefore let us lay their errors open in the Ministry, and the grounds of them, the danger of Popery, how pernicious it is.
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800
When this is discovered in the Ministerie, men as they love their owne soules will take heed:
When this is discovered in the Ministry, men as they love their own Souls will take heed:
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801
That is the way therefore to keepe the wals of Iericho from being built, to set an able Ministerie every where, and to countenance them;
That is the Way Therefore to keep the walls of Jericho from being built, to Set an able Ministry every where, and to countenance them;
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802
and those that are Gods Captaines to fight his battels against them.
and those that Are God's Captains to fight his battles against them.
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803
It is a world of hurt that comes to the Church by impropriations, especially in the North parts;
It is a world of hurt that comes to the Church by impropriations, especially in the North parts;
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804
as wee heare too much by reports:
as we hear too much by reports:
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805
In great and mighty Parishes to set up poore, and weake men, and others wholly to receive the Revenues,
In great and mighty Parishes to Set up poor, and weak men, and Others wholly to receive the Revenues,
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806
and that is the reason of the swarm of dangerous Papists in those parts. Oh! that these things had beene looked to in time;
and that is the reason of the swarm of dangerous Papists in those parts. Oh! that these things had been looked to in time;
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807
The wals of Iericho had not beene built againe in those parts so much as they are.
The walls of Jericho had not been built again in those parts so much as they Are.
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808
This is one maine way, the planting of an able ministery:
This is one main Way, the planting of an able Ministry:
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809
for this painted Harlot, shee cannot endure the breath of the Ministerie, it discovers all her painting, it layes her naked and open, she knowes it well enough.
for this painted Harlot, she cannot endure the breath of the Ministry, it discovers all her painting, it lays her naked and open, she knows it well enough.
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810
Then againe, take heed of the spreading of infections: Men should bee carefull this way; they build up their Religion thus, that else would fall downe more and more:
Then again, take heed of the spreading of infections: Men should be careful this Way; they built up their Religion thus, that Else would fallen down more and more:
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811
Wee are so confident in our cause, that we suffer men to reade any Popish Treatises.
we Are so confident in our cause, that we suffer men to read any Popish Treatises.
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812
They on the other side watch all things, so that there cannot a Sparke of our light breake into them, what by their Inquisition,
They on the other side watch all things, so that there cannot a Spark of our Light break into them, what by their Inquisition,
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813
and other cou ses that they take; Confidence in our cause hath made us carelesse, and secure in this kind;
and other cou ses that they take; Confidence in our cause hath made us careless, and secure in this kind;
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814
therefore care this way is one meanes to helpe it. And then incouragement of good learning:
Therefore care this Way is one means to help it. And then encouragement of good learning:
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815
Popery fell with the beginning of good learning; Religion, and good learning came in together; If I were in some place, I should speake more of this;
Popery fell with the beginning of good learning; Religion, and good learning Come in together; If I were in Some place, I should speak more of this;
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816
for as I said before, it is a darke Religion, not onely in regard of the Religion it selfe;
for as I said before, it is a dark Religion, not only in regard of the Religion it self;
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817
but it growes, and thrives with Ignorance, and Barbarisme, and not understanding of Arts, and tongues, they have helped very much towards the overthrow of these wals of Iericho. Every one should contend for the faith once given. As Saint Iude admonisheth;
but it grows, and thrives with Ignorance, and Barbarism, and not understanding of Arts, and tongues, they have helped very much towards the overthrow of these walls of Jericho. Every one should contend for the faith once given. As Saint Iude Admonisheth;
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818
every one, the poorest man may contend with his prayers.
every one, the Poorest man may contend with his Prayers.
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819
He that saith, Thy Kingdome come, what doth he pray for? If he pray in faith, he desires that God would pul downe all opposite Kingdomes, to the Kingdome of his Sonne Christ;
He that Says, Thy Kingdom come, what does he pray for? If he pray in faith, he Desires that God would pull down all opposite Kingdoms, to the Kingdom of his Son christ;
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820
that the Kingdome of Christ may come, more and more in the hearts of his people, that he may raign every where more freely, and largely then he doth;
that the Kingdom of christ may come, more and more in the hearts of his people, that he may Reign every where more freely, and largely then he does;
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821
every one may helpe forward the Kingdom of Christ, he may helpe forward Ierusalem, and • … ull downe Iericho, every one that hath a fer• … ent devotion of prayer. And by a holy life;
every one may help forward the Kingdom of christ, he may help forward Ierusalem, and • … ull down Jericho, every one that hath a fer• … ent devotion of prayer. And by a holy life;
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for when men are vicious, and carnall, they occasion God (for not • … oving,
for when men Are vicious, and carnal, they occasion God (for not • … oving,
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and imbracing the truth) to give them • … p to Popish errours, and such like.
and embracing the truth) to give them • … p to Popish errors, and such like.
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Many waies there be to stop the building up of Iericho. But this is one especiall, which this day occasions;
Many ways there be to stop the building up of Jericho. But this is one especial, which this day occasions;
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that is, thankfulnesse to God, a thank• … ull Remembrance, how God hath fought for 〈 ◊ 〉; that is, thankfulness to God, a thank• … ull Remembrance, how God hath fought for 〈 ◊ 〉;
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how God hath by little and little ruinated the wals of this Iericho, and hath helped us to build the wals of our Ierusalem. A thankful Remembrance is a notable meanes to hinder the growth of Poperie:
how God hath by little and little ruinated the walls of this Jericho, and hath helped us to built the walls of our Ierusalem. A thankful Remembrance is a notable means to hinder the growth of Popery:
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For when we remember their attempts, how God hath cursed and crossed them, it will make us love our Religion, that God hath witnessed to by so many Deliverances,
For when we Remember their attempts, how God hath cursed and crossed them, it will make us love our Religion, that God hath witnessed to by so many Deliverances,
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and it will make us hate theirs the more:
and it will make us hate theirs the more:
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Therefore it was a worthy worke of that Reverend Bishop, that set out in a Treatise all the Deliverances that have beene from Popish Conspiracies, from the beginning of Queene Elizabeths time to this present;
Therefore it was a worthy work of that Reverend Bishop, that Set out in a Treatise all the Deliverances that have been from Popish Conspiracies, from the beginning of Queen Elizabeths time to this present;
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it was a worthy worke, beseeming that grave, and Reverend Person. Prayer gets blessings, but thankefulnesse keeps them:
it was a worthy work, beseeming that grave, and Reverend Person. Prayer gets blessings, but thankfulness keeps them:
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so thankefulnesse to God for that which is past, for so many Deliverances, is a means to preserve Gods love, and care of us still;
so thankfulness to God for that which is past, for so many Deliverances, is a means to preserve God's love, and care of us still;
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that he wil be our Buckler and castle, & hold, and al defence, thankfulness will do this.
that he will be our Buckler and castle, & hold, and all defence, thankfulness will do this.
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We are over prone to looke upon civill grievances (which are to be regarded,
We Are over prove to look upon civil grievances (which Are to be regarded,
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and helped in season) but naturally our nature is subject to complaine more then to be thankefull;
and helped in season) but naturally our nature is Subject to complain more then to be thankful;
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we are so sensible of ill, as to pray for remedy:
we Are so sensible of ill, as to pray for remedy:
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but then let us alway be thankfull to God for the good we have had these many years together,
but then let us always be thankful to God for the good we have had these many Years together,
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and the good that still (blessed be God) wee enjoy.
and the good that still (blessed be God) we enjoy.
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What cause have we to be thankfull, that we are as the three young men in the Furnace? Al Europe hath been in combustion,
What cause have we to be thankful, that we Are as the three young men in the Furnace? All Europe hath been in combustion,
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and wee have beene untouched, and safe in the middest of the Furnace, under a quiet government.
and we have been untouched, and safe in the midst of the Furnace, under a quiet government.
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What cause have wee to blesse God, f• … continuing the liberties of the Gospel, where by the soule is built up in saving knowledge,
What cause have we to bless God, f• … Continuing the Liberties of the Gospel, where by the soul is built up in Saving knowledge,
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and Ignorance banished? It was a fault in Rehoboams time, in the beginning of his Raigne, it was a fault in these men, they could complaine of the government of Salomon; and certainly there were many grievances in Salomons: He was a great Builder,
and Ignorance banished? It was a fault in Rehoboams time, in the beginning of his Reign, it was a fault in these men, they could complain of the government of Solomon; and Certainly there were many grievances in Solomon's: He was a great Builder,
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and it was not without some cause they complained:
and it was not without Some cause they complained:
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Yet notvvithstanding Salomons time vvas a blessed time, and they had great cause to blesse God,
Yet notwithstanding Solomon's time was a blessed time, and they had great cause to bless God,
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for the government of Solomon: Novv it is very likely in the story, that they forgat it,
for the government of Solomon: Now it is very likely in the story, that they forgot it,
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and only lighted upon some grievance.
and only lighted upon Some grievance.
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I beseech you let us in these times stirrpour hearts to be thankful, as upon other occasions;
I beseech you let us in these times stirrpour hearts to be thankful, as upon other occasions;
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so upon occasion of this day, we are to blesse God for this glorious deliverance, vvhich vvee have spoken of 〈 ◊ 〉 againe,
so upon occasion of this day, we Are to bless God for this glorious deliverance, which we have spoken of 〈 ◊ 〉 again,
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and againe, and therefore we need • … t be much in the particular setting out that • … inorous,
and again, and Therefore we need • … tO be much in the particular setting out that • … inorous,
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and prodigious fact, that gives the • … y occasion to be remembred, as it hath oft • … ne before.
and prodigious fact, that gives the • … y occasion to be remembered, as it hath oft • … ne before.
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Let that Remembrance I say • … re us up to thankefulnesse, to shew our • … ankefulnesse,
Let that Remembrance I say • … re us up to thankfulness, to show our • … ankefulnesse,
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and love to that truth that God • … th defended. Hath God beene a wilder• … sse to us? As the Prophet complaines;
and love to that truth that God • … th defended. Hath God been a wilder• … sse to us? As the Prophet complains;
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hath • … ligion done us any harme? why should • … e grow cold,
hath • … ligion done us any harm? why should • … e grow cold,
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and luke-warme? why should 〈 ◊ 〉 decay in our first love? why should we be 〈 ◊ 〉 unfruitfull,
and lukewarm? why should 〈 ◊ 〉 decay in our First love? why should we be 〈 ◊ 〉 unfruitful,
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when God hath given us so • … any encouragements to be thankefull, and 〈 ◊ 〉,
when God hath given us so • … any encouragements to be thankful, and 〈 ◊ 〉,
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as he hath done? I beseech you let 〈 ◊ 〉 consider with our selves,
as he hath done? I beseech you let 〈 ◊ 〉 Consider with our selves,
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if we be not more • … ankefull upon these occasions for these deli• … erances,
if we be not more • … ankefull upon these occasions for these deli• … erances,
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and worke our hearts to love Reli• … on, and to hate Poperie more;
and work our hearts to love Reli• … on, and to hate Popery more;
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it will be just • … ith God, that they shall bee thornes in our • … des, more then they have beene,
it will be just • … ith God, that they shall be thorns in our • … des, more then they have been,
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and pricks 〈 ◊ 〉 our eyes, that wee shall see what a dangerous • … ction they are,
and pricks 〈 ◊ 〉 our eyes, that we shall see what a dangerous • … ction they Are,
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and what case we are in.
and what case we Are in.
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For • … ose that are drunk with the Cup of this Har• … t, it takes away their wits from them, those • … hat worship Images and stocks, they are stocks • … hemselves.
For • … ose that Are drunk with the Cup of this Har• … tO, it Takes away their wits from them, those • … hat worship Images and stocks, they Are stocks • … hemselves.
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Though the danger be great to • … hemselves, yet they labour to make others • … orse than themselves, there is no trusting to • … hem:
Though the danger be great to • … hemselves, yet they labour to make Others • … orse than themselves, there is no trusting to • … hem:
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we should more feare them, then forrain • … nemies;
we should more Fear them, then foreign • … nemies;
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both reasons of State, and reasons of Religion, and reasons of our owne safety, all should be forcible to have a speciall regard to prevent the growth of Popery.
both Reasons of State, and Reasons of Religion, and Reasons of our own safety, all should be forcible to have a special regard to prevent the growth of Popery.
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For our selves, that heare of the destruction of this Iericho; we have heard what Iericho was before it was destroyed.
For our selves, that hear of the destruction of this Jericho; we have herd what Jericho was before it was destroyed.
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For ought we know God may destroy Ierusalem, as well as Iericho, and by a worse people then themselves,
For ought we know God may destroy Ierusalem, as well as Jericho, and by a Worse people then themselves,
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as the Prophet saith, Ezek. 17. by a base people. It is no matter, though others be worse then ourselves:
as the Prophet Says, Ezekiel 17. by a base people. It is no matter, though Others be Worse then ourselves:
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God when he plagues his people, will doe it by worse then themselves, and cast the Rod into the fire when he hath done, Ash• … the Rod of my wrath, Esay 10. Therefore let us looke to our selves, that we bee thankfull to God:
God when he plagues his people, will do it by Worse then themselves, and cast the Rod into the fire when he hath done, Ash• … the Rod of my wrath, Isaiah 10. Therefore let us look to our selves, that we be thankful to God:
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It will be no plea that we have bin safe thus long, thus many years:
It will be no plea that we have been safe thus long, thus many Years:
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for these people of Iericho, God let them alone foure hundred years, as it is in Gen. 15. They were threatned, but the sinnes of the Amorites were not yet 〈 ◊ 〉 Iericho was a part of that Countrie;
for these people of Jericho, God let them alone foure hundred Years, as it is in Gen. 15. They were threatened, but the Sins of the amorites were not yet 〈 ◊ 〉 Jericho was a part of that Country;
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but when their sins were full, then they were destroyed. God had patience foure hundred years, to the sins of the Amorites, to this people:
but when their Sins were full, then they were destroyed. God had patience foure hundred Years, to the Sins of the amorites, to this people:
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And at last judgement came upon them fearfully. So howsoever God hath beene forbearing, and long suffering towards us:
And At last judgement Come upon them fearfully. So howsoever God hath been forbearing, and long suffering towards us:
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Yet let us looke about us, oh destruction may be neer.
Yet let us look about us, o destruction may be near.
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It is not sufficient to thinke that God will destroy Antichrist, that the wals of Iericho shall down, he may doe that,
It is not sufficient to think that God will destroy Antichrist, that the walls of Jericho shall down, he may do that,
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and yet he may destroy us, there may bedanger toward us too. And it is no comfort to them neither, that God will punish us;
and yet he may destroy us, there may bedanger towards us too. And it is no Comfort to them neither, that God will Punish us;
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or that easeth not their overthrow neither:
or that eases not their overthrow neither:
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• … or if hee doe so to the greene Tree, what will hee • … oe to the dry? If his Children bee whipped with Scorpions, what will he doe to Rebels? • … f the Children of God scarcely be saved, where • … hall the sinner and ungodly appeare? If the Children taste of the wrath of God,• … or if he do so to the green Tree, what will he • … oe to the dry? If his Children be whipped with Scorpions, what will he do to Rebels? • … f the Children of God scarcely be saved, where • … hall the sinner and ungodly appear? If the Children taste of the wrath of God,
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then the enemies shall taste of the dregs of his wrath; it is no comfort for them;
then the enemies shall taste of the dregs of his wrath; it is no Comfort for them;
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for their Doome is set downe, Babylon is fallen. It will not be so much comfort to us, that God will destroy them,
for their Doom is Set down, Babylon is fallen. It will not be so much Comfort to us, that God will destroy them,
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as it will be to looke to our selves in time before a peremptorie Decree come forth to make our peace with God.
as it will be to look to our selves in time before a peremptory decree come forth to make our peace with God.
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The King of Sodom, and others, were delivered by Abraham: but a• … terwards we see how fearfully they perished.
The King of Sodom, and Others, were Delivered by Abraham: but a• … terwards we see how fearfully they perished.
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Pharaoh was let alone for a time, yet after hee was destroyed in the Sea: Ierusalem had warning after warning; yet afterwards it was destroyed:Pharaoh was let alone for a time, yet After he was destroyed in the Sea: Ierusalem had warning After warning; yet afterwards it was destroyed:
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883
so, though we have had deliverance upon deliverance, yet if we make not more of Religion,
so, though we have had deliverance upon deliverance, yet if we make not more of Religion,
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884
and grow more in detestation of that Religion, that God would have us set our selvs against, it will be just with God to punish us,
and grow more in detestation of that Religion, that God would have us Set our selves against, it will be just with God to Punish us,
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885
and to lay us open to them that wee have sinfully favoured. Wee see what great matters faith will doe in the use of meanes:
and to lay us open to them that we have sinfully favoured. we see what great matters faith will do in the use of means:
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886
though they be poore, weake, base meanes:
though they be poor, weak, base means:
cs pns32 vbb j, j, j n2:
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887
Therefore let us set upon Popish Religion in our places, and callings in a spirit of faith, in the use of meanes;
Therefore let us Set upon Popish Religion in our places, and callings in a Spirit of faith, in the use of means;
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888
and let us never thinke, we are too weake, and now they are mighty, and strong.
and let us never think, we Are too weak, and now they Are mighty, and strong.
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889
It was said to Luther, when hee began to write against the Pope, oh!
It was said to Luther, when he began to write against the Pope, o!
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890
poore Monke, get thee into thy Cell, and say Lord have mercy upon thee, dost thou thinke to overcome the whole world with thy writing? so the wals of Iericho may seeme so mighty, the opposite power that we are to set against,
poor Monk, get thee into thy Cell, and say Lord have mercy upon thee, dost thou think to overcome the Whole world with thy writing? so the walls of Jericho may seem so mighty, the opposite power that we Are to Set against,
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891
as if wee should loose our labour to set against it: but whatsoever is opposite to Christ we have a promise, it shall be overthrowne:
as if we should lose our labour to Set against it: but whatsoever is opposite to christ we have a promise, it shall be overthrown:
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892
Let us, in a spirit of faith set upon them in the use of meanes, and God wil make it good, as in former times.
Let us, in a Spirit of faith Set upon them in the use of means, and God will make it good, as in former times.
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893
And for all other things that stand between us, and heaven, all the wals of Iericho, all opposition, let us set upon them with a spirit of faith in the use of meanes:
And for all other things that stand between us, and heaven, all the walls of Jericho, all opposition, let us Set upon them with a Spirit of faith in the use of means:
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894
for hee that hath overcome for us (as I said) will by little and little overcome in us:
for he that hath overcome for us (as I said) will by little and little overcome in us:
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895
These corruptions of ours shall fall before the Spirit of God, by little and little;
These corruptions of ours shall fallen before the Spirit of God, by little and little;
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896
And as Hamans wife could tel him, If thou begin to fall before that people, th• … shalt certainly fall:
And as Hamans wife could tell him, If thou begin to fallen before that people, th• … shalt Certainly fallen:
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897
so if the worke of Grace be begun in us, that corruptions begin to fall, undoubtedly, and certainly they shall fall:
so if the work of Grace be begun in us, that corruptions begin to fallen, undoubtedly, and Certainly they shall fallen:
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898
they cannot stand before the Spirit. For grace is in growing, and corruption is in decaying continually in a Christian.
they cannot stand before the Spirit. For grace is in growing, and corruption is in decaying continually in a Christian.
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899
Why doth not God all at once subdue these wals of Iericho in us; but by little, and little? Why does not God all At once subdue these walls of Jericho in us; but by little, and little?
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900
God will exercise our faith, and patience:
God will exercise our faith, and patience:
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901
wee are Warriers here in this world, our life is a warfare, and he will exercise grace in us, hee • … ill have us combate with enemies;
we Are Warriors Here in this world, our life is a warfare, and he will exercise grace in us, he • … ill have us combat with enemies;
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902
these in• … ard enemies among the rest. Againe, he will let us see what he hath done • … r us:
these in• … ard enemies among the rest. Again, he will let us see what he hath done • … r us:
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903
If we were not exercised with enemies, • … e should not be thankfull sufficient, for victo• … e over the Devill:
If we were not exercised with enemies, • … e should not be thankful sufficient, for victo• … e over the devil:
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904
When we have bin vexed • … ith the Devills temptations, then blessed be God, and Christ, that at last these troubles are • … ased.
When we have been vexed • … ith the Devils temptations, then blessed be God, and christ, that At last these Troubles Are • … Asked.
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905
How much are wee beholding to Christ, that hath freed us from the danger of • … hese? we are only annoyed with the trouble. • … his will make us thankfull,
How much Are we beholding to christ, that hath freed us from the danger of • … hese? we Are only annoyed with the trouble. • … his will make us thankful,
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906
when wee have • … arted. This keepes us likewise from soule devour• … g sins:
when we have • … arted. This keeps us likewise from soul devour• … g Sins:
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907
lesse infirmities in us, keepe us from • … ide, and securitie:
less infirmities in us, keep us from • … idem, and security:
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908
God hath many ends. • … ut to cut off other things, because the point 〈 ◊ 〉 large, I only give a taste.
God hath many ends. • … ut to Cut off other things, Because the point 〈 ◊ 〉 large, I only give a taste.
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909
Let this comfort us, that the wals of Iericho • … hat is to say, whatsoever opposeth us in • … ur comming out of the state of nature,
Let this Comfort us, that the walls of Jericho • … hat is to say, whatsoever Opposeth us in • … ur coming out of the state of nature,
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910
and • … ur entrance into the state of heaven, whatsoe• … er opposition is between shall fall:
and • … ur Entrance into the state of heaven, whatsoe• … er opposition is between shall fallen:
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911
Therfore • … et us strengthen our faith, in the use of means. How shall we strengthen our faith this way?
Therefore • … et us strengthen our faith, in the use of means. How shall we strengthen our faith this Way?
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912
Faith is strengthened by the knowledge of • … he attributes of him, whom we lay hold upon, • … hose power doth all:
Faith is strengthened by the knowledge of • … he attributes of him, whom we lay hold upon, • … hose power does all:
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913
the more wee know • … im, the more wee shall trust him:
the more we know • … im, the more we shall trust him:
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914
Let us la• … our to know God in Covenant, to be our Fa• … her,
Let us la• … our to know God in Covenant, to be our Fa• … her,
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915
and to know Christ as he is, in his nature, and offices, what he is to us:
and to know christ as he is, in his nature, and Offices, what he is to us:
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916
to know his wisedome, and power, and truth, that there may be a bottome for faith to build on:
to know his Wisdom, and power, and truth, that there may be a bottom for faith to built on:
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917
the more wee grow in spirituall knowledge, the more wee shall grow in faith, and the more wee grow in faith (the more we shall grow in other graces) whereby we overcome all our enemies that set against us.
the more we grow in spiritual knowledge, the more we shall grow in faith, and the more we grow in faith (the more we shall grow in other graces) whereby we overcome all our enemies that Set against us.
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918
Againe, let us make use of all former experience to strengthen faith:
Again, let us make use of all former experience to strengthen faith:
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919
Hath God beg• … n the worke? doe the wals of Iericho begin to f• … ll? He that hath begun a good worke, will finish it to the day of the Lord.
Hath God beg• … n the work? do the walls of Jericho begin to f• … ll? He that hath begun a good work, will finish it to the day of the Lord.
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920
Let us take in trust the time to come, by experience of Gods truth for the time past:
Let us take in trust the time to come, by experience of God's truth for the time passed:
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921
for the worke of the Spirit is a continued worke.
for the work of the Spirit is a continued work.
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922
The Spirit of God in subduing our corruptions, he would not have begun, if he had meant to have left off, and interrupted the worke.
The Spirit of God in subduing our corruptions, he would not have begun, if he had meant to have left off, and interrupted the work.
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923
The Spirit suffers us to fall sometimes, but it is to teach us to stand better afterward;
The Spirit suffers us to fallen sometime, but it is to teach us to stand better afterwards;
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924
he turnes our very fals, and slips to our good. Let us strengthen faith therfore from former experience, as David did:
he turns our very falls, and slips to our good. Let us strengthen faith Therefore from former experience, as David did:
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925
we have overcome the Beare, and the Lyon; therefore let us set on the Philistine: And as Ioshua set his foot on the necks of the tenne Kings, and said;
we have overcome the Bear, and the lion; Therefore let us Set on the Philistine: And as Ioshua Set his foot on the necks of the tenne Kings, and said;
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926
Thus shall the Lord thy God destroy all thine enemies: Thus shall the Lord thy God destroy all thine enemies:
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927
so hath the Spirit of God, set his foot as it were upon some corruptions? thus shall God deale with all corruptions,
so hath the Spirit of God, Set his foot as it were upon Some corruptions? thus shall God deal with all corruptions,
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928
and temptations at length, and never leave the blessed government of us, till hee have subdued all.
and temptations At length, and never leave the blessed government of us, till he have subdued all.
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929
Let us rise from one experi• … ent to another, to strengthen faith; God is • … like in all truths.
Let us rise from one experi• … ent to Another, to strengthen faith; God is • … like in all truths.
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930
You know in Iudges 5. saith • … he holy woman Deborah. So let all thine ene• … ies perish:
You know in Judges 5. Says • … he holy woman Deborah. So let all thine ene• … ies perish:
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931
The heart of that blessed woman • … as (as it were) enlarged prophetically;
The heart of that blessed woman • … as (as it were) enlarged prophetically;
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932
when • … ne fals, they shall all fall, there is like reason.
when • … ne falls, they shall all fallen, there is like reason.
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933
See how gloriously Hannah in her Song enlargeth her faith, by Gods power, and goodnesse, • … ecause she had experience in her selfe:
See how gloriously Hannah in her Song enlarges her faith, by God's power, and Goodness, • … ecause she had experience in her self:
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934
so ex• … erience in our selves, or others will-inlarge • … ur faith to looke for greater matters stil from • … ur gracious, powerfull God:
so ex• … erience in our selves, or Others will-enlarge • … ur faith to look for greater matters still from • … ur gracious, powerful God:
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935
thus we ought • … o labour to strengthen our faith.
thus we ought • … oh labour to strengthen our faith.
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936
And the third thing to helpe faith in all spi• … ituall oppositions that we meet with, is daily • … xercise in using it, to make it brighter conti• … ually every day, by working with it upon • … ur enemies.
And the third thing to help faith in all spi• … ituall oppositions that we meet with, is daily • … xercise in using it, to make it Brighter conti• … valley every day, by working with it upon • … ur enemies.
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937
And in the state of Grace to live by it, both for this present life, to depend upon God for all things; and likewise for necessary grace:
And in the state of Grace to live by it, both for this present life, to depend upon God for all things; and likewise for necessary grace:
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938
As the Disciples when they were enjoyned a hard dutie, Lord increase our faith, say they;
As the Disciples when they were enjoined a hard duty, Lord increase our faith, say they;
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939
they goe to exercise their faith upon it. If that be increased, all is increased. And so in our callings, exercise it by depend• … ng upon God for strength, and successe.
they go to exercise their faith upon it. If that be increased, all is increased. And so in our callings, exercise it by depend• … ng upon God for strength, and success.
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940
Saith Peter to Christ, Lord at thy word I will cast out the Net, though it were very unlikely it should doe any good;
Says Peter to christ, Lord At thy word I will cast out the Net, though it were very unlikely it should do any good;
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941
they had fished all day, and catched nothing:
they had fished all day, and catched nothing:
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942
but yet he would wait, and goe on still, At thy word I will cast out the Net:
but yet he would wait, and go on still, At thy word I will cast out the Net:
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943
He did it, and the Net brake with the multitude of fish.
He did it, and the Net brake with the multitude of Fish.
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944
Let us exercise our faith, in daily obedience to God, depend upon him in the use of meanes.
Let us exercise our faith, in daily Obedience to God, depend upon him in the use of means.
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945
And learne this, to wait in the exercise of our faith; as they that went about the wals of Iericho, they did it seven dayes:
And Learn this, to wait in the exercise of our faith; as they that went about the walls of Jericho, they did it seven days:
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946
Put case they had done it sixe, and no more, the wals had stood still.
Put case they had done it sixe, and no more, the walls had stood still.
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947
He that hath ten miles to goe, and goes but nine, she shall never come to his journies end:
He that hath ten miles to go, and Goes but nine, she shall never come to his journeys end:
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948
When God hath set downe such a time, so long thou shalt waite, and use the meanes,
When God hath Set down such a time, so long thou shalt wait, and use the means,
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949
and depend upon me by faith, in the use of the meanes;
and depend upon me by faith, in the use of the means;
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950
if we be short spirited, and lengthen and strengthen not our faith in the use of the meanes, wee shall never attaine our desire;
if we be short spirited, and lengthen and strengthen not our faith in the use of the means, we shall never attain our desire;
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951
therefore let us labour to wait. Here is the difference betweene Christians, and others;
Therefore let us labour to wait. Here is the difference between Christians, and Others;
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952
there is no man, but he would be happy, if so be it were not for this waiting: there is no man, but he would be happy, if so be it were not for this waiting:
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953
If a wicked man should see Hell open, would hee commit sinne, if hee should see it present? If hee should see Heaven open,
If a wicked man should see Hell open, would he commit sin, if he should see it present? If he should see Heaven open,
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954
and Christ comming with his reward with him, hee would be godly:
and christ coming with his reward with him, he would be godly:
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955
there is not the vilest wretch in the world, but hee would be so, if these things were present:
there is not the Vilest wretch in the world, but he would be so, if these things were present:
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956
but because it is only discovered in the word of God, and faith must beleeve,
but Because it is only discovered in the word of God, and faith must believe,
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957
and wait for the reward, and faith must waite all the time of our life, here is the trial:
and wait for the reward, and faith must wait all the time of our life, Here is the trial:
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958
So that a Christian differs nothing from a worldly man, but in a Spirit of faith,
So that a Christian differs nothing from a worldly man, but in a Spirit of faith,
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959
and waiting, and continuance of that faith, in the • … ane time before a man come to enjoy,
and waiting, and Continuance of that faith, in the • … ane time before a man come to enjoy,
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960
and • … eive what hee looks for:
and • … eive what he looks for:
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961
Faith gives God 〈 ◊ 〉 glory of all his attributes, the glory of his • … th he hath spoken,
Faith gives God 〈 ◊ 〉 glory of all his attributes, the glory of his • … th he hath spoken,
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962
and therefore hee will • … ke it good.
and Therefore he will • … ke it good.
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963
The glory of his wisedom that 〈 ◊ 〉 hath found out such a course for us to walke 〈 ◊ 〉;
The glory of his Wisdom that 〈 ◊ 〉 hath found out such a course for us to walk 〈 ◊ 〉;
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964
The glory of his mercy that hee hath • … de such promises to such wretches;
The glory of his mercy that he hath • … de such promises to such wretches;
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965
so all • … er attributes faith gives glory to;
so all • … er attributes faith gives glory to;
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966
therfore • … od glorifies faith, and the speciall act of • … ith is waiting:
Therefore • … od Glorifies faith, and the special act of • … ith is waiting:
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967
If I tarrie long, waite thou: • … nd we have need of patience:If I tarry long, wait thou: • … and we have need of patience:
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968
Faith stirs up • … tience to helpe, and assist it, as wee see here • … ese waited seven dayes:
Faith stirs up • … tience to help, and assist it, as we see Here • … ease waited seven days:
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969
Remember there• … re to exercise faith in continuall dependance • … pon God;
remember there• … re to exercise faith in continual dependence • … pon God;
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970
take heed of being short spirited, • … ough God deferre the rewarding of the • … ighteous,
take heed of being short spirited, • … ough God defer the rewarding of the • … righteous,
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971
and the punishment of the Wic• … ed:
and the punishment of the Wic• … ed:
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972
yet hold out still, hee that hath promi• … d will come in time, and make good that that • … e hath said in due time.
yet hold out still, he that hath promi• … worser will come in time, and make good that that • … e hath said in due time.
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973
Give God the glory • … f appointing the fittest time;
Give God the glory • … f appointing thee Fittest time;
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974
Hee is the best • … iscerner of opportunities, Our times are in • … is hand, all kind of times,
He is the best • … iscerner of opportunities, Our times Are in • … is hand, all kind of times,
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975
therefore let us de• … end upon him for that, only labour to have a • … trong spirit of faith, that wee may waite his good leisure.
Therefore let us de• … end upon him for that, only labour to have a • … trong Spirit of faith, that we may wait his good leisure.
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976
And to helpe us, doe but consider, what if wee waite a few yeares, what is that to Eternitie? I might inlarge the point:
And to help us, do but Consider, what if we wait a few Years, what is that to Eternity? I might enlarge the point:
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977
what great matters faith will doe, both in heaven, and earth, every way. Wee see here, faith shakes the very earth:
what great matters faith will do, both in heaven, and earth, every Way. we see Here, faith shakes the very earth:
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978
God he is the Lord of heaven, and earth.
God he is the Lord of heaven, and earth.
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979
The earth is the Lords, because these wals were built upon Gods earth, we see here one puffe of God blowes them all down;
The earth is the lords, Because these walls were built upon God's earth, we see Here one puff of God blows them all down;
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980
and faith laying hold upon this casts them downe;
and faith laying hold upon this Cast them down;
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981
though faith doth it not immediatly, yet God doth it, because he is laid hold on by faith.
though faith does it not immediately, yet God does it, Because he is laid hold on by faith.
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982
Let us labour therefore to have faith above all other graces:
Let us labour Therefore to have faith above all other graces:
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983
It is the Mother Grace, it is the Grace that is the spring of all Graces,
It is the Mother Grace, it is the Grace that is the spring of all Graces,
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984
if we wo• … ld have patience, and hope, and love, and perseverance, and constancie together;
if we wo• … Lord have patience, and hope, and love, and perseverance, and constancy together;
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985
let us labour to have faith strengthened, and to feed our faith the more, let us looke to the word of God, make it familiar to us:
let us labour to have faith strengthened, and to feed our faith the more, let us look to the word of God, make it familiar to us:
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986
the Spirit goes together with the word, to strengthen and increase our faith, and that being strengthned, all is strengthned whatsoever.
the Spirit Goes together with the word, to strengthen and increase our faith, and that being strengthened, all is strengthened whatsoever.
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987
Now the way to try, whether we have this faith or no (not to speake largely of the point,
Now the Way to try, whither we have this faith or not (not to speak largely of the point,
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988
but as the Text leads me) is, if we humbly attend upon the meanes that God hath appointed,
but as the Text leads me) is, if we humbly attend upon the means that God hath appointed,
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989
though they seeme base to carnall reason:
though they seem base to carnal reason:
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990
As how doe we know that these Israelites had faith, when they went about the wals of Iericho? because they have humbled themselves to use the base means, that God had appointed, though they were very unlikely.
As how do we know that these Israelites had faith, when they went about the walls of Jericho? Because they have humbled themselves to use the base means, that God had appointed, though they were very unlikely.
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991
Naaman, out of the pride of his heart, saith he, what are the waters of Iordan? have not wee waters that can doe as much? but if the servants had not beene wiser then the Master, hee had gone home a Leaper as he came:Naaman, out of the pride of his heart, Says he, what Are the waters of Iordan? have not we waters that can do as much? but if the Servants had not been Wiser then the Master, he had gone home a Leaper as he Come:
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992
so when men hear the word preached, they thinke, cannot wee reade good bookes at home? and for the Sacrament, it is a poore Ordinance;
so when men hear the word preached, they think, cannot we read good books At home? and for the Sacrament, it is a poor Ordinance;
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993
what is there, but wine and bread, and such like? Take heed of a proud heart:
what is there, but wine and bred, and such like? Take heed of a proud heart:
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994
God will have weaker meanes to try us, whether we will humble our selves to his vvisedome, or no:
God will have Weaker means to try us, whither we will humble our selves to his Wisdom, or no:
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995
vvhere there is true faith, it will be carefull to use all good meanes, or else it is a tempting of God,
where there is true faith, it will be careful to use all good means, or Else it is a tempting of God,
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996
and not a trusting of him, when wee doe not use the meanes that he hath sanctified.
and not a trusting of him, when we do not use the means that he hath sanctified.
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997
And where there is faith, as there will bee a carefull use of all meanes,
And where there is faith, as there will be a careful use of all means,
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998
so there wil be a care in the use of meanes, not to depend upon the meanes, but to trust in God.
so there will be a care in the use of means, not to depend upon the means, but to trust in God.
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999
There will bee a joyning of both together; faith doth not take away the use of means;
There will be a joining of both together; faith does not take away the use of means;
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1000
nay, he that is most certaine of the end, should strive to be most careful of al means used to that end.
nay, he that is most certain of the end, should strive to be most careful of all means used to that end.
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1001
There ought no man to be more diligent in using the means, then he that is most certaine of the end;
There ought not man to be more diligent in using the means, then he that is most certain of the end;
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1002
because hee is incouraged to use the meanes, knowing that he shall not beat the aire, that he shall not loose his labour,
Because he is encouraged to use the means, knowing that he shall not beatrice the air, that he shall not lose his labour,
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1003
so if we by faith lay hold upon God for the destruction of Antichrist, and that God would subdue our corruptions,
so if we by faith lay hold upon God for the destruction of Antichrist, and that God would subdue our corruptions,
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1004
and that they shall fall before the Spirit by little, and little;
and that they shall fallen before the Spirit by little, and little;
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1005
if by faith we lay hold upon this that God will perfect the good worke hee hath begun in the use of good meanes;
if by faith we lay hold upon this that God will perfect the good work he hath begun in the use of good means;
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1006
this will stirre us up to use all means with chearfulnesse, and constancie.
this will stir us up to use all means with cheerfulness, and constancy.
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1007
There are none that are more carefull of the means, then those that are most sure of the issue.
There Are none that Are more careful of the means, then those that Are most sure of the issue.
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1008
Those that are carelesse of the meanes, let them pretend what they will, they are presumptuous persons, they have no faith:
Those that Are careless of the means, let them pretend what they will, they Are presumptuous Persons, they have no faith:
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1009
for that will stirre us up to use the meanes, and in the use of meanes to depend upon God:
for that will stir us up to use the means, and in the use of means to depend upon God:
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1010
so carefull is faith to use the meanes, as if without them God would doe nothing;
so careful is faith to use the means, as if without them God would do nothing;
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1011
and yet in the meanes it is so carefull to depend upon God;
and yet in the means it is so careful to depend upon God;
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1012
as if the means could not doe any thing without God ▪ Thus, faith walkes betweene the means, and the great God.
as if the means could not do any thing without God ▪ Thus, faith walks between the means, and the great God.
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1013
Let us goe on constantly in living the life of faith, and using all the blessed means that God hath sanctified:
Let us go on constantly in living the life of faith, and using all the blessed means that God hath sanctified:
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1014
God ha• … h sanctified the preaching of the Word to beat downeal these spirituall wals, let us goe on, all our life time,
God ha• … h sanctified the preaching of the Word to beatrice downeal these spiritual walls, let us go on, all our life time,
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1015
and at length, the last Trump shall sound, another Trumpet shall sound;
and At length, the last Trump shall found, Another Trumpet shall found;
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and then not only the wals of Iericho, but the wals of heaven and earth shall fall downe;
and then not only the walls of Jericho, but the walls of heaven and earth shall fallen down;
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1017
and then wee shall enter into that heavenly Canaan, both body and soule. In the meane time, let us exercise faith:
and then we shall enter into that heavenly Canaan, both body and soul. In the mean time, let us exercise faith:
cc cs pns12 vmb vvi p-acp d j np1, d n1 cc n1. p-acp dt j n1, vvb pno12 vvi n1:
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1018
and to quicken our faith the more, let us have those blessed times in the eye of our soule;
and to quicken our faith the more, let us have those blessed times in the eye of our soul;
cc pc-acp vvi po12 n1 dt av-dc, vvb pno12 vhi d j-vvn n2 p-acp dt n1 pp-f po12 n1;
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1019
let us see them as present: It is the nature of faith to apprehend things to come, as present:
let us see them as present: It is the nature of faith to apprehend things to come, as present:
vvb pno12 vvi pno32 p-acp j: pn31 vbz dt n1 pp-f n1 pc-acp vvi n2 pc-acp vvi, c-acp j:
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1020
let us see heaven, and earth on fire: see Christ coming to judgement;
let us see heaven, and earth on fire: see christ coming to judgement;
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1021
let us see • … ll the wals downe, the Graves open, whatsoe• … er opposeth,
let us see • … ll the walls down, the Graves open, whatsoe• … er Opposeth,
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1022
and stands betweene us, and glo• … y;
and Stands between us, and glo• … y;
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1023
see all gone, let us see our selves at the • … ight hand of Christ,
see all gone, let us see our selves At the • … ight hand of christ,
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1024
and triumphing in hea• … en:
and triumphing in hea• … en:
cc vvg p-acp n1 … fw-fr:
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1025
For the Scripture speakes of that, that is • … o come, as if it were past:
For the Scripture speaks of that, that is • … oh come, as if it were past:
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1026
Wee sit in heavenly • … laces with Christ, and we are saved by faith, and • … ee are glorified.we fit in heavenly • … laces with christ, and we Are saved by faith, and • … ee Are glorified.
pns12 vvb p-acp j • … n2 p-acp np1, cc pns12 vbr vvn p-acp n1, cc • … zz vbr vvn.
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1027
Thus the Spirit of faith • … eakes of the glorious times to come, when • … ll enemies shall be trodden under foot:
Thus the Spirit of faith • … eakes of the glorious times to come, when • … ll enemies shall be trodden under foot:
av dt n1 pp-f n1 • … vvz pp-f dt j n2 pc-acp vvi, c-crq • … vmb ng2 vmb vbi vvn p-acp n1:
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1028
Sa• … han, and all enemies whatsoever, shall goe to their place, the opposite Church shall bee no longer;
Sa• … han, and all enemies whatsoever, shall go to their place, the opposite Church shall be no longer;
np1 … fw-ge, cc d n2 r-crq, vmb vvi p-acp po32 n1, dt j-jn n1 vmb vbi av-dx av-jc;
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1029
when the last Trump shall blow, wee shall all stand together at the right hand of Christ,
when the last Trump shall blow, we shall all stand together At the right hand of christ,
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1030
and be for ever glorious with Him.
and be for ever glorious with Him.
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1031
THE PROSPEROVS BVILDER. Ios. 6. 10. Cursed be the Man before the Lord, that riseth up,
THE PROSPEROUS BUILDER. Ios. 6. 10. Cursed be the Man before the Lord, that Riseth up,
dt j n1. np1 crd crd j-vvn vbb dt n1 p-acp dt n1, cst vvz a-acp,
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1032
and builds this Citie Iericho: He shall lay the foundation of it in his First-borne, and in his youngest Son set up the Gates thereof.
and builds this city Jericho: He shall lay the Foundation of it in his Firstborn, and in his youngest Son Set up the Gates thereof.
cc vvz d n1 np1: pns31 vmb vvi dt n1 pp-f pn31 p-acp po31 j, cc p-acp po31 js n1 vvn a-acp dt n2 av.
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1033
THE words are a terrible denunciation of a curse; of the man of God Ioshua, wherein you have the Curse generally set downe.
THE words Are a terrible denunciation of a curse; of the man of God Ioshua, wherein you have the Curse generally Set down.
dt n2 vbr dt j n1 pp-f dt n1; pp-f dt n1 pp-f np1 np1, c-crq pn22 vhb dt vvb av-j vvn a-acp.
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1034
Cursed be the man before the Lord, that riseth to build this Citie Iericho, and then a specification in particular, wherein the Curse stands; Cursed be the man before the Lord, that Riseth to built this city Jericho, and then a specification in particular, wherein the Curse Stands;
vvd vbi dt n1 p-acp dt n1, cst vvz pc-acp vvi d n1 np1, cc av dt n1 p-acp j, c-crq dt n1 vvz;
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1035
the two branches of the Curse are these, Hee shall lay the foundation of it in his First-borne,
the two branches of the Curse Are these, He shall lay the Foundation of it in his Firstborn,
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1036
and in his youngest Son set up the Gates thereof. It shall be with the rasing out of his posterity.and in his youngest Son Set up the Gates thereof. It shall be with the rasing out of his posterity.
cc p-acp po31 js n1 vvn a-acp dt n2 av. pn31 vmb vbi p-acp dt vvg av pp-f po31 n1.
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1037
So that the Text is nothing else but a terrible denunciation under a curse of the destruction of the family of that person, that should labour to build up Iericho againe.
So that the Text is nothing Else but a terrible denunciation under a curse of the destruction of the family of that person, that should labour to built up Jericho again.
av cst dt n1 vbz pix av cc-acp dt j n1 p-acp dt n1 pp-f dt n1 pp-f dt n1 pp-f d n1, cst vmd vvi pc-acp vvi a-acp np1 av.
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1038
I will not speake much of Cursing or Blessing, being not pertinent to my purpose; onely to give a touch of it.
I will not speak much of Cursing or Blessing, being not pertinent to my purpose; only to give a touch of it.
pns11 vmb xx vvi d pp-f vvg cc vvg, vbg xx j p-acp po11 n1; av-j pc-acp vvi dt n1 pp-f pn31.
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1039
As in Blessing there are three things considerable, that come neer one another; there is a Blessing, a Prayer, and a Prophesie;
As in Blessing there Are three things considerable, that come near one Another; there is a Blessing, a Prayer, and a Prophesy;
p-acp p-acp n1 pc-acp vbr crd n2 j, cst vvb av-j pi j-jn; pc-acp vbz dt n1, dt n1, cc dt vvb;
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1040
the Prayer is for a blessing to come, the Prophesie, is of the certainty of it, that it shall bee, the Blessing is an efficacious application of the thing to the person.
the Prayer is for a blessing to come, the Prophesy, is of the certainty of it, that it shall be, the Blessing is an efficacious application of the thing to the person.
dt n1 vbz p-acp dt n1 pc-acp vvi, dt vvb, vbz pp-f dt n1 pp-f pn31, cst pn31 vmb vbi, dt n1 vbz dt j n1 pp-f dt n1 p-acp dt n1.
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1041
I mean those three, because the one gives light to the other.
I mean those three, Because the one gives Light to the other.
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1042
So it is likewise in Cursing, there is a Prayer, that God would poure forth his vengeance upon the enemies of the Church,
So it is likewise in Cursing, there is a Prayer, that God would pour forth his vengeance upon the enemies of the Church,
av pn31 vbz av p-acp vvg, pc-acp vbz dt n1, cst np1 vmd vvi av po31 n1 p-acp dt n2 pp-f dt n1,
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1043
and a propheticall Prediction that God will doe it, and a Cursing, when it comes from a qualified person, that is lead by a better Spirit then his owne (for every one is not fit to cast these bolts;) Cursing is an efficacious application of the curse to the person.
and a prophetical Prediction that God will do it, and a Cursing, when it comes from a qualified person, that is led by a better Spirit then his own (for every one is not fit to cast these bolts;) Cursing is an efficacious application of the curse to the person.
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1044
When a man is (as it were) the declarative instrument, whereby God workes, and brings the curse upon the person;
When a man is (as it were) the declarative Instrument, whereby God works, and brings the curse upon the person;
c-crq dt n1 vbz (c-acp pn31 vbdr) dt j n1, c-crq np1 vvz, cc vvz dt n1 p-acp dt n1;
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1045
so that we must account a curse to be a wondrous deepe thing.
so that we must account a curse to be a wondrous deep thing.
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1046
The persons qualified for cursing or blessing, they are Parents, either politick, as Magistrates, or Parents naturall, to curse or blesse their children,
The Persons qualified for cursing or blessing, they Are Parents, either politic, as Magistrates, or Parents natural, to curse or bless their children,
dt n2 vvn p-acp vvg cc vvg, pns32 vbr n2, av-d j, c-acp n2, cc n2 j, pc-acp vvi cc vvi po32 n2,
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1047
as we see in Noah, Cursed be Cham, &c. Or else Parents spirituall, whose office it is indeed especially, to blesse, or curse.
as we see in Noah, Cursed be Cham, etc. Or Else Parents spiritual, whose office it is indeed especially, to bless, or curse.
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1048
It is a greater matter then the world takes it for, a blessing, or a curse, especially from a spirituall Father.
It is a greater matter then the world Takes it for, a blessing, or a curse, especially from a spiritual Father.
pn31 vbz dt jc n1 cs dt n1 vvz pn31 p-acp, dt n1, cc dt n1, av-j p-acp dt j n1.
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1049
The Apostles that were spirituall Fathers of the Church, they begun their Epistles with blessings, and so the Prophets and Patriarkes.
The Apostles that were spiritual Father's of the Church, they begun their Epistles with blessings, and so the prophets and Patriarchs.
dt n2 cst vbdr j n2 pp-f dt n1, pns32 vvd po32 n2 p-acp n2, cc av dt n2 cc n2.
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1050
Therefore wee should regard the blessing, that God gives by his Ministers:
Therefore we should regard the blessing, that God gives by his Ministers:
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1051
Some are ready to runne out before the blessing, as not esteeming either blessing or curse.
some Are ready to run out before the blessing, as not esteeming either blessing or curse.
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1052
Luther a man of great parts, and grace, saith of himselfe;Luther a man of great parts, and grace, Says of himself;
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1053
That if a man of God should speake any thing terrible to him, and denounce any thing against him, hee knew not how to beare it, it would be so terrible. That if a man of God should speak any thing terrible to him, and denounce any thing against him, he knew not how to bear it, it would be so terrible.
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1054
The Iesuits themselves, amongst the rest one De Lapide, he saith, The Priest cannot sooner come into the Pulpit,
The Iesuits themselves, among the rest one De Lapide, he Says, The Priest cannot sooner come into the Pulpit,
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1055
but if there bee a Noble-man there, downe he fals, and all looke for the blessing of the Priest. but if there be a Nobleman there, down he falls, and all look for the blessing of the Priest.
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1056
The Devill is alwayes in extreames, either to drive people to superstition, or else to prophanenesse,
The devil is always in extremes, either to drive people to Superstition, or Else to profaneness,
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1057
and Atheisme, either to regard the blessing of those whom they should not regard, or not to regard any blessing at all;
and Atheism, either to regard the blessing of those whom they should not regard, or not to regard any blessing At all;
cc n1, av-d pc-acp vvi dt n1 pp-f d ro-crq pns32 vmd xx vvi, cc xx pc-acp vvi d n1 p-acp d;
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1058
not to regard that good men should pray for them, or their Children;
not to regard that good men should pray for them, or their Children;
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1059
if the Devill can bring men to Hell, by either ex• … reames, he hath his will.
if the devil can bring men to Hell, by either ex• … reams, he hath his will.
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1060
As for the blessing of Rome we expect it not;
As for the blessing of Room we expect it not;
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1061
and for their curse, wee need care no more for it, then an armed man, needs to ca• … e for a headlesse arrow, or for a Childs Pot-gun.
and for their curse, we need care no more for it, then an armed man, needs to ca• … e for a headless arrow, or for a Child's Potgun.
cc p-acp po32 n1, pns12 vvb n1 av-dx dc p-acp pn31, cs dt j-vvn n1, av p-acp n1 … sy p-acp dt j n1, cc p-acp dt ng1 n1.
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1062
But those men that come in the name of God, and are qualified with callings to pray,
But those men that come in the name of God, and Are qualified with callings to pray,
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1063
and to blesse, their prayers and blessings are highly to bee esteemed, and so likewise their curses.
and to bless, their Prayers and blessings Are highly to be esteemed, and so likewise their curses.
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1064
I would it were more esteemed, it would bee a meanes to convey Gods blessing more then it is.
I would it were more esteemed, it would be a means to convey God's blessing more then it is.
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1065
Cursed be the Man before the Lord. Take this Caution by the way; though Iosua were a man of God, hee was a mixt person;
Cursed be the Man before the Lord. Take this Caution by the Way; though Iosua were a man of God, he was a mixed person;
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1066
he was both a Magistrate, and in some sort a Minister: As we say of Kings, they are mixt persons, they are Keepers of both tables;
he was both a Magistrate, and in Some sort a Minister: As we say of Kings, they Are mixed Persons, they Are Keepers of both tables;
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1067
there is more in the supreme Magistrate, then is common. Every one must not take upon him to curse upon every motion of the flesh; there is more in the supreme Magistrate, then is Common. Every one must not take upon him to curse upon every motion of the Flesh;
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1068
for here it is not (as one of the Ancients saith well) The wrath of a man in commotion, and furie;
for Here it is not (as one of the Ancients Says well) The wrath of a man in commotion, and fury;
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1069
but the sentence of a man in a peaceable temper, who is the Conveyer of Gods curse; but the sentence of a man in a peaceable temper, who is the Conveyer of God's curse;
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1070
it is passive here, as well as active. In the New Testament we are commanded to blesse, and not to curse.
it is passive Here, as well as active. In the New Testament we Are commanded to bless, and not to curse.
pn31 vbz j av, c-acp av c-acp j. p-acp dt j n1 pns12 vbr vvn pc-acp vvi, cc xx pc-acp vvi.
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1071
It is a common fault, upon every distemper to fall a cursing, and oft times it lights as an Arrow shot upwards upon the head of the Curser:
It is a Common fault, upon every distemper to fallen a cursing, and oft times it lights as an Arrow shot upward upon the head of the Curser:
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1072
wee are people of Gods blessing, all true Believers, and wee should delight in blessing, having felt the blessing of God our selves upon our soules, we should be moved to blessing;
we Are people of God's blessing, all true Believers, and we should delight in blessing, having felt the blessing of God our selves upon our Souls, we should be moved to blessing;
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1073
both by way of gratitude to those that are our superiours, and have done us good, that God would blesse them:
both by Way of gratitude to those that Are our superiors, and have done us good, that God would bless them:
d p-acp n1 pp-f n1 p-acp d cst vbr po12 n2-jn, cc vhb vdn pno12 j, cst np1 vmd vvi pno32:
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1074
and by way of amity, and friend-ship to those that are under us, or about us;
and by Way of amity, and friendship to those that Are under us, or about us;
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1075
and by way of mercy to our very enemies;
and by Way of mercy to our very enemies;
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1076
we should pray for, and blesse our very enemies themselves, as our Blessed Saviour praied for themthat cursed him.
we should pray for, and bless our very enemies themselves, as our Blessed Saviour prayed for themthat cursed him.
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1077
This should be our ordinary disposition, wee should be all for blessing.
This should be our ordinary disposition, we should be all for blessing.
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1078
As for curses wee must take heed, that wee direct them not against any particular person, we have no such warrant,
As for curses we must take heed, that we Direct them not against any particular person, we have no such warrant,
p-acp p-acp n2 pns12 vmb vvi n1, cst pns12 vvb pno32 xx p-acp d j n1, pns12 vhb av-dx d n1,
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1079
though the Primitive Church pronounced a curse against Iulian, a notable Enemy: And Saint Paul, he cursed Alexander the Copper-smith;
though the Primitive Church pronounced a curse against Iulian, a notable Enemy: And Saint Paul, he cursed Alexander the Coppersmith;
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1080
but for us this time, the safety way is to pronounce all those curses in the Psalmes, and else where in Scripture, upon the implacable,
but for us this time, the safety Way is to pronounce all those curses in the Psalms, and Else where in Scripture, upon the implacable,
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1081
and incorrigible enemies of the Church, the whole body of the malignant Church, and so we should not erre.
and incorrigible enemies of the Church, the Whole body of the malignant Church, and so we should not err.
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I will not dwell longer upon this Argument, only I thought good to remember you to regard the blessing, of those that have the Spirit of God to blesse, especially that have a calling to doe it,
I will not dwell longer upon this Argument, only I Thought good to Remember you to regard the blessing, of those that have the Spirit of God to bless, especially that have a calling to do it,
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and to take heed of cursing. But to come to the particulars. Cursed be the Man before the Lord.
and to take heed of cursing. But to come to the particulars. Cursed be the Man before the Lord.
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That is, let him be cursed indeed, that that is done before the Lord is truly, and solemnly done:
That is, let him be cursed indeed, that that is done before the Lord is truly, and solemnly done:
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this was a solemn Curse, a heavie Curse, & it did truely light upon him.
this was a solemn Curse, a heavy Curse, & it did truly Light upon him.
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And let him be cursed before the Lord, however the world blesse him, as a man cannot doe such a thing, as to build a Citie,
And let him be cursed before the Lord, however the world bless him, as a man cannot do such a thing, as to built a city,
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but the world will commend a man for doing such a thing, but it is no matter for the worlds commendation,
but the world will commend a man for doing such a thing, but it is no matter for the world's commendation,
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if a man set upon a cursed cause, so much for the phrase, Cursed be the Man before the Lord;
if a man Set upon a cursed cause, so much for the phrase, Cursed be the Man before the Lord;
cs dt n1 vvn p-acp dt j-vvn n1, av av-d c-acp dt n1, vvn vbb dt n1 p-acp dt n1;
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that is, hee is truely, and solemnly cursed and cursed before the Lord, though men blesse him.
that is, he is truly, and solemnly cursed and cursed before the Lord, though men bless him.
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That riseth, and builds this Citie Iericho.
That Riseth, and builds this city Jericho.
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That is the cause why he should be cursed? because he would build that Citie, that God would have to bee a perpetuall monument of his Iustice. Why would not God have Iericho built againe?
That is the cause why he should be cursed? Because he would built that city, that God would have to be a perpetual monument of his Justice Why would not God have Jericho built again?
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God would not have it built up, partly, because hee would have it a perpetuall remembrance of his goodnesse,
God would not have it built up, partly, Because he would have it a perpetual remembrance of his Goodness,
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and mercifull dealing with his people, passing over Iordan, and comming freshly into Canaan: for wee are all subject to forget;
and merciful dealing with his people, passing over Iordan, and coming freshly into Canaan: for we Are all Subject to forget;
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therefore it is good to have dayes set apart for remembrance, and somewhat to put us in mind,
Therefore it is good to have days Set apart for remembrance, and somewhat to put us in mind,
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as they had many things in old time to helpe memory. If this Citie had beene built againe, the memory of it would have beene forgotten,
as they had many things in old time to help memory. If this city had been built again, the memory of it would have been forgotten,
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but lying al waste and desolate, the Passengers by would askethe cause, as God speakes of his owne people:
but lying all waste and desolate, the Passengers by would Asketh cause, as God speaks of his own people:
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what is the reason that this Citie lies thus? and then it would give them occasion, of speaking of the mercy of God to his people.
what is the reason that this city lies thus? and then it would give them occasion, of speaking of the mercy of God to his people.
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And likewise it would give occasion to speake of the justice of God against the idolatrous Inhabitants, whose sins were grown ripe:
And likewise it would give occasion to speak of the Justice of God against the idolatrous Inhabitants, whose Sins were grown ripe:
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God foretold in Genesis, that the sins of the Amorites was not yet ripe: but now their sins were ripe, they were Idolaters.
God foretold in Genesis, that the Sins of the amorites was not yet ripe: but now their Sins were ripe, they were Idolaters.
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And likewise it was dedicate to God, as the first fruits, being one of the chiefe mother Cities of the land, it was dedicate,
And likewise it was dedicate to God, as the First fruits, being one of the chief mother Cities of the land, it was dedicate,
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and consecrated to God, as a thing severed, it was to bee for ever severed from common use.
and consecrated to God, as a thing severed, it was to be for ever severed from Common use.
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1102
There are two wayes of severing things from common use, one by way of destruction,
There Are two ways of severing things from Common use, one by Way of destruction,
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as here the Citie of Iericho: Another by way of dedication, as the Gold of Iericho. God would have this Citie severed from common use,
as Here the city of Jericho: another by Way of dedication, as the Gold of Jericho. God would have this city severed from Common use,
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as a perpetuall Monument, and remembrance of his mercy, and justice.
as a perpetual Monument, and remembrance of his mercy, and Justice.
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And likewise hee would have it never built up againe, for terrour to the rest of the Inhabitants:
And likewise he would have it never built up again, for terror to the rest of the Inhabitants:
cc av pns31 vmd vhi pn31 av-x vvd p-acp av, p-acp n1 p-acp dt n1 pp-f dt n2:
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For usually great Conquerours set up some terrible example of justice to terrifie others: Now this being one of the first Cities, after their passing over Iordan:
For usually great Conquerors Set up Some terrible Exampl of Justice to terrify Others: Now this being one of the First Cities, After their passing over Iordan:
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God would have the destruction of it to strike terrour, together with this sentence of a curse, upon all that should build it againe for ever.
God would have the destruction of it to strike terror, together with this sentence of a curse, upon all that should built it again for ever.
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And then that this terrible sentence might be a meanes to draw others, to come in to Gods people to joyne with them,
And then that this terrible sentence might be a means to draw Others, to come in to God's people to join with them,
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and submit, and prevent their destruction, seeing how terribly God had dealt with Iericho. Many such reasons may bee probably alleaged:
and submit, and prevent their destruction, seeing how terribly God had dealt with Jericho. Many such Reasons may be probably alleged:
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but the maine reason of reasons, that must settle our consciences, God would have it so.
but the main reason of Reasons, that must settle our Consciences, God would have it so.
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Iosu• …, he was but Gods Trumpet, and Gods instrument to denounce this curse.Iosu• …, he was but God's Trumpet, and God's Instrument to denounce this curse.
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1112
Cursed be the man before the Lord, that shall build up this Citie Iericho, wee must rest in that.Cursed be the man before the Lord, that shall built up this city Jericho, we must rest in that.
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I will goe over the words, and then make application afterwards to the occasion. I come to the specification of the Curse, wherein it stands.
I will go over the words, and then make application afterwards to the occasion. I come to the specification of the Curse, wherein it Stands.
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Hee shall lay the foundation thereof in his First-borne. He shall lay the Foundation thereof in his Firstborn.
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If any man will bee so venturous to build it up againe, as one Hiel did, in 1 King. 16. 34. If any man will be so audacious, he shall doe it with the perill of the life of his first begotten;
If any man will be so venturous to built it up again, as one Hiel did, in 1 King. 16. 34. If any man will be so audacious, he shall do it with the peril of the life of his First begotten;
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and if he will not desist then, he shall finish the Gates of it, hee shall make an end of it with the death of his younger Sonne.
and if he will not desist then, he shall finish the Gates of it, he shall make an end of it with the death of his younger Son.
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It is Gods custome, to denounce a threatning of a curse before he execute it.
It is God's custom, to denounce a threatening of a curse before he execute it.
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It is a part of Gods mercy, and of his blessing, that he will curse onely in the threatning:
It is a part of God's mercy, and of his blessing, that he will curse only in the threatening:
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for therefore he curseth, that hee might not execute it:
for Therefore he Curseth, that he might not execute it:
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and therefore he threatneth, that hee might not smite, and when he smites, he smites that hee might not destroy,
and Therefore he threatens, that he might not smite, and when he smites, he smites that he might not destroy,
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and when he kils the body, it is that hee might not destroy the soule,
and when he kills the body, it is that he might not destroy the soul,
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as 1 Cor. 11. 32. Therefore some of you are weak, and sick, and some sleepe, that you might not bee condemned with the world.
as 1 Cor. 11. 32. Therefore Some of you Are weak, and sick, and Some sleep, that you might not be condemned with the world.
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Thus God is mercifull, even till it comes to the last upshot, that men by their rebellions provoke him;
Thus God is merciful, even till it comes to the last upshot, that men by their rebellions provoke him;
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Gods mercie strives with the sins of men.
God's mercy strives with the Sins of men.
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Marke here the degrees of it, first God threatens the Curse, Cursed be the man. And then in the particulars, he begins with the eldest Sonne.
Mark Here the Degrees of it, First God threatens the Curse, Cursed be the man. And then in the particulars, he begins with the eldest Son.
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First there is a threatning, and when the execution comes, he takes not all his Sons away at once, but begins with the Eldest;
First there is a threatening, and when the execution comes, he Takes not all his Sons away At once, but begins with the Eldest;
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and if that will not doe, he goes to the youngest.
and if that will not do, he Goes to the youngest.
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This carriage of God, even in his threatnings, it should put us in mind of Gods mercy;
This carriage of God, even in his threatenings, it should put us in mind of God's mercy;
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and likewise it should move us to meet God presently, before any peremptory decree be come forth (as wee shall see afterward:) for if wee leave not sinning, God will never leave punishing:
and likewise it should move us to meet God presently, before any peremptory Decree be come forth (as we shall see afterwards:) for if we leave not sinning, God will never leave punishing:
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Hee might have desisted in the death of his first Son:
He might have desisted in the death of his First Son:
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but if that will not be, God will strike him in his youngest Son, and sweepe away all betweene:
but if that will not be, God will strike him in his youngest Son, and sweep away all between:
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for so wee must understand it, that both elder, and younger, and all should die. Now for the judgement it selfe.
for so we must understand it, that both elder, and younger, and all should die. Now for the judgement it self.
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He shall lay the foundation thereof, in his First-borne. There is some proportion between the judgement, and the sin.
He shall lay the Foundation thereof, in his Firstborn. There is Some proportion between the judgement, and the since.
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The sin was to raise up a building, a cursed Citie contrary to Gods will: The punishment is in pulling dow ea mans owne building:
The since was to raise up a building, a cursed city contrary to God's will: The punishment is in pulling dow ea men own building:
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for Children (according to the Hebrew word) are the building, the Pillars of the house;
for Children (according to the Hebrew word) Are the building, the Pillars of the house;
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and since he would rais• … up a foundation, and building contrary to Gods mind, God would pull up his foundation.
and since he would rais• … up a Foundation, and building contrary to God's mind, God would pull up his Foundation.
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Cities are said to have life, and to grow, and to have their pitch, and then to die like men:
Cities Are said to have life, and to grow, and to have their pitch, and then to die like men:
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And indeed they doe, observing onely a proportion of time, they are of longer continuance: but otherwise Cities live and grow, and die, and have their period as men have.
And indeed they do, observing only a proportion of time, they Are of longer Continuance: but otherwise Cities live and grow, and die, and have their Period as men have.
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Now he that would give life to a Citie, that God would have buried in its owne ruines, God would have his sonnes die, hee would have his sons (as it were) buried under the ruins of that Citie, that he would build in spight of God, that would give life to that Citie that was cursed.
Now he that would give life to a city, that God would have buried in its own ruins, God would have his Sons die, he would have his Sons (as it were) buried under the ruins of that city, that he would built in spite of God, that would give life to that city that was cursed.
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Oft times we may reade our very sins in our punishments, there is some proportion. But to goe on to the particulars.
Oft times we may read our very Sins in our punishments, there is Some proportion. But to go on to the particulars.
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He shall lay the foundation in his First-born. A heavie judgement;
He shall lay the Foundation in his Firstborn. A heavy judgement;
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because the First-borne, as you know he saith of Reuben, he was his strength, and he was King, and Priest in the Family:
Because the Firstborn, as you know he Says of Reuben, he was his strength, and he was King, and Priest in the Family:
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the First-borne had a double portion;
the Firstborn had a double portion;
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1144
hee was redeemed with a greater price (as wee see in Moses Law) then other sonnes.
he was redeemed with a greater price (as we see in Moses Law) then other Sons.
pns31 vbds vvn p-acp dt jc n1 (c-acp pns12 vvb p-acp np1 n1) av j-jn n2.
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1145
It was a heavie judgement to have his First-borne smitten in this fashion, to be taken away.
It was a heavy judgement to have his Firstborn smitten in this fashion, to be taken away.
pn31 vbds dt j n1 pc-acp vhi po31 j vvn p-acp d n1, pc-acp vbi vvn av.
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1146
If any aske why God was so severe, that hee did not punish Hiel in himselfe,
If any ask why God was so severe, that he did not Punish Hiel in himself,
cs d vvb q-crq np1 vbds av j, cst pns31 vdd xx vvi np1 p-acp px31,
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1147
but take away his children, it may seeme against reason. But we must not dispute with God:
but take away his children, it may seem against reason. But we must not dispute with God:
cc-acp vvb av po31 n2, pn31 vmb vvi p-acp n1. cc-acp pns12 vmb xx vvi p-acp np1:
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1148
for wee must know that God hath the supream power, of life and death.
for we must know that God hath the supreme power, of life and death.
c-acp pns12 vmb vvi cst np1 vhz dt j n1, pp-f n1 cc n1.
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1149
Then we must know againe, that children • … re part of their Parents, God punisheth the parents in their children:
Then we must know again, that children • … re part of their Parents, God Punisheth the Parents in their children:
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1150
and it is a heavier punishment oft times in their esteeme, then in themselves: for they thinke to live, and continue in their children;
and it is a Heavier punishment oft times in their esteem, then in themselves: for they think to live, and continue in their children;
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1151
now when they see their children tooke away, it is worse then death;
now when they see their children took away, it is Worse then death;
av c-crq pns32 vvb po32 n2 vvd av, pn31 vbz jc cs n1;
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1152
men oft times live, to see things worse • … hen death, as those that see their children killed before them,
men oft times live, to see things Worse • … hen death, as those that see their children killed before them,
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1153
as Zedechias, and Mauritius the Emperour: for indeed it is a death oft.
as Zedechiah, and Mauritius the Emperor: for indeed it is a death oft.
c-acp np1, cc np1 dt n1: c-acp av pn31 vbz dt n1 av.
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1154
A man dies in every child, this man hee died in his eldest son, and he died in his youngest son;
A man die in every child, this man he died in his eldest son, and he died in his youngest son;
dt n1 vvz p-acp d n1, d n1 pns31 vvd p-acp po31 js-jn n1, cc pns31 vvd p-acp po31 js n1;
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1155
he died in regard of the apprehension of death, it was more sharpe in apprehension, then when he died himselfe.
he died in regard of the apprehension of death, it was more sharp in apprehension, then when he died himself.
pns31 vvd p-acp n1 pp-f dt n1 pp-f n1, pn31 vbds av-dc j p-acp n1, av c-crq pns31 vvd px31.
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1156
So it is a heavie judgement to be stricken in our children: God when hee wil punish, he punisheth oft times in posterity;
So it is a heavy judgement to be stricken in our children: God when he will Punish, he Punisheth oft times in posterity;
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1157
As we see it was the most terrible judgement of all upon Pharaoh, that in his First-borne, God drew them all to let Israel goe out,
As we see it was the most terrible judgement of all upon Pharaoh, that in his Firstborn, God drew them all to let Israel go out,
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1158
when He smote their First-borne: It is a heavie judgement for a man to be stricken in his First-born, either when they are dissolute,
when He smote their Firstborn: It is a heavy judgement for a man to be stricken in his Firstborn, either when they Are dissolute,
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1159
and debauch ▪ ed, and lawlesse, (for God hath judgements for the soule, as well as for the body) or else when they are taken out of the world.
and debauch ▪ ed, and lawless, (for God hath Judgments for the soul, as well as for the body) or Else when they Are taken out of the world.
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1160
But thirdly, which is very likely another reason that moved God (that we may justifie God, in all our sentence, that we give of him) hee tooke them away,
But Thirdly, which is very likely Another reason that moved God (that we may justify God, in all our sentence, that we give of him) he took them away,
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1161
because they imit• … their father in ill;
Because they imit• … their father in ill;
c-acp pns32 n1 … po32 n1 p-acp j-jn;
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1162
and God hath a liberty 〈 ◊ 〉 strike when he will, when there is cause;
and God hath a liberty 〈 ◊ 〉 strike when he will, when there is cause;
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1163
and whom hee will, he will spare for so many Generations.
and whom he will, he will spare for so many Generations.
cc r-crq pns31 vmb, pns31 vmb vvi p-acp av d n2.
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1164
You will say, why doth he light on such 〈 ◊ 〉 Generation? and why not on such a place?
You will say, why does he Light on such 〈 ◊ 〉 Generation? and why not on such a place?
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1165
It is his liberty, and prerogative, when 〈 ◊ 〉 deserve it, and hee lights upon one, and 〈 ◊ 〉 upon another:
It is his liberty, and prerogative, when 〈 ◊ 〉 deserve it, and he lights upon one, and 〈 ◊ 〉 upon Another:
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1166
we must not quarrel with God, but leave him to his liberty;
we must not quarrel with God, but leave him to his liberty;
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1167
it is a part of 〈 ◊ 〉 prerogative, Who art thou oh man that dis• … test? Why God,
it is a part of 〈 ◊ 〉 prerogative, Who art thou o man that dis• … test? Why God,
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1168
when all are equally 〈 ◊ 〉 strikes one, and not another, why he exec• … judgements in one age, and not in another:
when all Are equally 〈 ◊ 〉 strikes one, and not Another, why he exec• … Judgments in one age, and not in Another:
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1169
there may bee reasons given of it, but it is 〈 ◊ 〉 mysterie that must not be disputed;
there may be Reasons given of it, but it is 〈 ◊ 〉 mystery that must not be disputed;
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1170
but I cannot stand on these things.
but I cannot stand on these things.
cc-acp pns11 vmbx vvi p-acp d n2.
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1171
Hee shall lay the foundation thereof in his First-borne, and in his youngest Sonne set up the Gates thereof.
He shall lay the Foundation thereof in his Firstborn, and in his youngest Son Set up the Gates thereof.
pns31 vmb vvi dt n1 av p-acp po31 j, cc p-acp po31 js n1 vvn a-acp dt n2 av.
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1172
This terrible sentence wee see executed 〈 ◊ 〉 1 King. 16. 34. In Achabs time, there was one so venterous, as to build Iericho againe.
This terrible sentence we see executed 〈 ◊ 〉 1 King. 16. 34. In Ahab's time, there was one so venturous, as to built Jericho again.
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1173
There is an accent to be set upon that, that it was in Achabs time.
There is an accent to be Set upon that, that it was in Ahab's time.
pc-acp vbz dt n1 pc-acp vbi vvn p-acp d, cst pn31 vbds p-acp vvz n1.
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1174
Hiel would needs build Iericho againe, and why should hee build it? Hiel no doubt saw it a wondrous commodious place to found a Citie, being near to Iordan: And then he saw,Hiel would needs built Jericho again, and why should he built it? Hiel no doubt saw it a wondrous commodious place to found a city, being near to Iordan: And then he saw,
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1175
and considered that it was accounted a famous thing to be founder of a • … itie.
and considered that it was accounted a famous thing to be founder of a • … itie.
cc vvd cst pn31 vbds vvn dt j n1 pc-acp vbi n1 pp-f dt • … np1-n.
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1176
And then no doubt he thought, that • … hab would not only permit him to doe it,
And then no doubt he Thought, that • … hab would not only permit him to do it,
cc av dx n1 pns31 vvd, cst • … wd vmd xx av-j vvi pno31 pc-acp vdi pn31,
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1177
but • … ould gratifie him: wicked Ahab, which had • … ld himselfe to worke wickednesse;
but • … ould gratify him: wicked Ahab, which had • … Lord himself to work wickedness;
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1178
that was 〈 ◊ 〉 abhominable Idolater himselfe, and coun• … nanced Idolatry, and had set up the false • … orship of B• … al; it was likely enough in his • … me that Iericho should bee built;
that was 〈 ◊ 〉 abominable Idolater himself, and coun• … nanced Idolatry, and had Set up the false • … orship of B• … all; it was likely enough in his • … me that Jericho should be built;
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1179
and there• … ore no doubt, but he did it partly to insinuate • … imselfe with Ahab. And to shew how little • … e cared for Iosua's, or Iehova's threatning,
and there• … over no doubt, but he did it partly to insinuate • … himslef with Ahab. And to show how little • … e cared for Joshua's, or Iehova's threatening,
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1180
as • … sually such impudent persons that are grown up with greatnesse, that have sold themselves to be naught, that have put off all humanity, and modesty;
as • … sually such impudent Persons that Are grown up with greatness, that have sold themselves to be nought, that have put off all humanity, and modesty;
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1181
they are fittest to carry wicked, and desperate causes, being agreeable to them:
they Are Fittest to carry wicked, and desperate Causes, being agreeable to them:
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1182
so this wicked person was a fit man to doe this, and he thought to please Ahab by it.
so this wicked person was a fit man to do this, and he Thought to please Ahab by it.
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1183
Man is a strange crea• … ure, especially in greatnesse of riches, or place, &c. A piece of earth that will be puffed up,
Man is a strange crea• … ure, especially in greatness of riches, or place, etc. A piece of earth that will be puffed up,
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1184
if he have flatterers, and sycophants about him, and a proud heart withall; hee will forget, and dare the God of heaven, and trample under foot all threatnings, and menaces whatsoever.
if he have Flatterers, and Sycophants about him, and a proud heart withal; he will forget, and Dare the God of heaven, and trample under foot all threatenings, and menaces whatsoever.
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1185
As this wicked Hiel, rather then he will misse of his will, hee will breake through thick,
As this wicked Hiel, rather then he will miss of his will, he will break through thick,
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1186
and thin, and redeeme the fulfilling of his will, with the losse of his owne soule,
and thin, and Redeem the fulfilling of his will, with the loss of his own soul,
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1187
and of his children, his First-borne, and his last, and all, Mens mihi pro regno, let a man be happy in his will, hee cares not for all the world;
and of his children, his Firstborn, and his last, and all, Mens mihi Pro regno, let a man be happy in his will, he Cares not for all the world;
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1188
if he may have his will, 〈 ◊ 〉 all goe upon heapes:
if he may have his will, 〈 ◊ 〉 all go upon heaps:
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1189
this is the nature of ma• … One would thinke that this threatning migh• … have scarred a man that had loved himselfe, 〈 ◊ 〉 his posterity:
this is the nature of ma• … One would think that this threatening migh• … have scarred a man that had loved himself, 〈 ◊ 〉 his posterity:
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1190
but nothing would keepe hi• … hee would venture upon it, as wee see in 〈 ◊ 〉 place, 1 King. 16. Thus wee have passed ov• … the words.
but nothing would keep hi• … he would venture upon it, as we see in 〈 ◊ 〉 place, 1 King. 16. Thus we have passed ov• … the words.
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1191
To come to handle the words by way of Analogie, how they may agree to other thing• … by way of proportion,
To come to handle the words by Way of Analogy, how they may agree to other thing• … by Way of proportion,
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1192
and in a spirituall mysticall sense.
and in a spiritual mystical sense.
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1193
There are divers degrees of men, that venter upon curses, and thereupon grow to be cursed themselves,
There Are diverse Degrees of men, that venture upon curses, and thereupon grow to be cursed themselves,
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1194
even as this man ventered upon the building of Iericho, so there be many tha• … doe the like in a proportionable kind. I shall name some few.
even as this man ventured upon the building of Jericho, so there be many tha• … do the like in a proportionable kind. I shall name Some few.
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1195
God did determine, that the Iewish Ceremonies should determine, and have an end and period:
God did determine, that the Jewish Ceremonies should determine, and have an end and Period:
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1196
Now in Saint Pauls time, there were many that would put life into them, and joyne them with the Gospel.
Now in Saint Paul's time, there were many that would put life into them, and join them with the Gospel.
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1197
Saint Paul tels them, Christ shall profit you nothing:
Saint Paul tells them, christ shall profit you nothing:
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1198
Those are they that build Iericho againe, that revive, and put life into that, that God hath determined should never revive againe.
Those Are they that built Jericho again, that revive, and put life into that, that God hath determined should never revive again.
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1199
When the Iewish Ceremonies were honourably interred, and laid in their graves, these men would raise them out of their graves againe,
When the Jewish Ceremonies were honourably interred, and laid in their graves, these men would raise them out of their graves again,
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1200
and so venter upon Gods curse, and bee excluded from Christ. These are one sort of men, that raise Iericho againe.
and so venture upon God's curse, and be excluded from christ. These Are one sort of men, that raise Jericho again.
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1201
And so afterwards in the Church, • … here were those that would build up Iericho, • … hat would still retaine Iewish Ceremonies, • … nd Heathenish in the Church,
And so afterwards in the Church, • … Here were those that would built up Jericho, • … hat would still retain Jewish Ceremonies, • … and Heathenish in the Church,
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and some at the • … irst with no ill minds.
and Some At the • … irst with no ill minds.
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1203
But then afterwards, as Augustine complaines, they so pestered the Church, with Iewish and Heathenish Ceremonies, that the Iewes condition was better then theirs;
But then afterwards, as Augustine complains, they so pestered the Church, with Jewish and Heathenish Ceremonies, that the Iewes condition was better then theirs;
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1204
for these things should have beene buried. Gerson, that had many good things in him, though he lived in ill times:
for these things should have been buried. Gerson, that had many good things in him, though he lived in ill times:
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1205
Oh saith he, good Augustine, Dost thou complaine of those times? what wouldest thou have said,
O Says he, good Augustine, Dost thou complain of those times? what Wouldst thou have said,
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if thou hadst lived now? What is Popery, but a masse of Iewish, and heathenish Ceremonies, besides some Blasphemies that they have? I speake concerning what they differ from ours, which are decent and orderly;if thou Hadst lived now? What is Popery, but a mass of Jewish, and Heathenish Ceremonies, beside Some Blasphemies that they have? I speak Concerning what they differ from ours, which Are decent and orderly;
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what a masse of Ceremonies, and fooleries have they, to mislead men that are taken away with fancies to distaste the truth of God,
what a mass of Ceremonies, and fooleries have they, to mislead men that Are taken away with fancies to distaste the truth of God,
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and to have respect to fancies, to outward pompe, and gorgeous things, rather then the Gospel? These men build up Iericho againe,
and to have respect to fancies, to outward pomp, and gorgeous things, rather then the Gospel? These men built up Jericho again,
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and bury the Gospel as much as they can.
and bury the Gospel as much as they can.
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There are another sort of men, that raise up Iericho, that revive all the heresies that were damned to Hell, by the ancient Councels.
There Are Another sort of men, that raise up Jericho, that revive all the heresies that were damned to Hell, by the ancient Counsels.
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The heresie of Pelagius, was damned to Hell by the ancient Councels:
The heresy of Pelagius, was damned to Hell by the ancient Counsels:
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The Affrican Councels, divers of them, divers Synods (wherein Augustine himselfe was a partie) they condemned Pelagius heresie.
The African Counsels, diverse of them, diverse Synods (wherein Augustine himself was a party) they condemned Pelagius heresy.
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Are there not men now abroad, that will revive these heresies? And there must be expected nothing,
are there not men now abroad, that will revive these heresies? And there must be expected nothing,
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but a curse, where this prevailes:
but a curse, where this prevails:
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for they are opinions cursed by the Church of God, that have bi• … lead by the Spirit of God heretofore, such opinions I meane,
for they Are opinions cursed by the Church of God, that have bi• … led by the Spirit of God heretofore, such opinions I mean,
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as speake meanly of the grace of God, as if it were a weak thing, and advance the strength of Free-will, and make an Idoll of that;
as speak meanly of the grace of God, as if it were a weak thing, and advance the strength of Freewill, and make an Idol of that;
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And so under the commendation, and setting up of nature, are enemies of grace: These are those that build up Iericho.
And so under the commendation, and setting up of nature, Are enemies of grace: These Are those that built up Jericho.
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There are a company that build up Iericho likewise, persons that wil venter upon the 〈 ◊ 〉 of Founders of Colledges, &c. those that have left Statutes,
There Are a company that built up Jericho likewise, Persons that will venture upon the 〈 ◊ 〉 of Founders of Colleges, etc. those that have left Statutes,
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and Testaments, and Wils, established, and sealed them with a curse, as it were against the Breakers of them;
and Testaments, and Wills, established, and sealed them with a curse, as it were against the Breakers of them;
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yet some make no more bones of breaking these, either Statutes or Wils, then Sampson did of breaking his coards;
yet Some make no more bones of breaking these, either Statutes or Wills, then Sampson did of breaking his coards;
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as if they would venter upon the curse of former times, and persons that very likely were led by the Spirit of God,
as if they would venture upon the curse of former times, and Persons that very likely were led by the Spirit of God,
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and could say Amen to their curses, as if they were nothing like Hiel, that would venter upon the terrible curse of Iosua, come what would, hee would breake through all.
and could say Amen to their curses, as if they were nothing like Hiel, that would venture upon the terrible curse of Iosua, come what would, he would break through all.
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But the Iericho especially, that a world of people goe about to build againe, is Popery.
But the Jericho especially, that a world of people go about to built again, is Popery.
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How many have yee to build up the wals of Iericho againe in this kind? But to make this a little clearer,
How many have ye to built up the walls of Jericho again in this kind? But to make this a little clearer,
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because the occasion leads to this something, I will be the larger in it.
Because the occasion leads to this something, I will be the larger in it.
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How came they to build these wals of Iericho? by what meanes came this Religion, that is so opposite to the Religion of the Scripture, this Religion, that was gathered by the Coun cell of Trent into one Sea (as it were) that whosoever drinkes of it dies,
How Come they to built these walls of Jericho? by what means Come this Religion, that is so opposite to the Religion of the Scripture, this Religion, that was gathered by the Coun cell of Trent into one Sea (as it were) that whosoever drinks of it die,
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as it is in the Revelation: how comes this Religion? how crept it into the world?
as it is in the Revelation: how comes this Religion? how crept it into the world?
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I could be long to shew that it came by degrees, while the Husband men slept,
I could be long to show that it Come by Degrees, while the Husband men slept,
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then the Devill sowed his tares by Hereticks, and such like: It grew by degrees. And then the world was scarred, and terrified with shewes, and fancies;
then the devil sowed his tares by Heretics, and such like: It grew by Degrees. And then the world was scarred, and terrified with shows, and fancies;
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as with the succession of Peter, that is a meere fancie; and then they were frighted with Excommunications, the terrible sentence of the Church.
as with the succession of Peter, that is a mere fancy; and then they were frighted with Excommunications, the terrible sentence of the Church.
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And then againe it is a kingdome of darkenesse, Poperie is;
And then again it is a Kingdom of darkness, Popery is;
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by little and little they brought in Ignorance, not only of the Scriptures, but of other things, they had their prayers in an unknowne tongue, forbidding the Scriptures, and the like.
by little and little they brought in Ignorance, not only of the Scriptures, but of other things, they had their Prayers in an unknown tongue, forbidding the Scriptures, and the like.
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In the night they might doe what they would, when they had put out the Candle;
In the night they might do what they would, when they had put out the Candle;
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when they had buried the knowledge of the word of God, they might bring in any heresie, many wayes they came in.
when they had buried the knowledge of the word of God, they might bring in any heresy, many ways they Come in.
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Now the preaching of the Gospel, is the meanes to pull downe these wals of Iericho, it is the going about the wals of Iericho: By the preaching of Luther, and others, the wals have fallen, though not utterly:
Now the preaching of the Gospel, is the means to pull down these walls of Jericho, it is the going about the walls of Jericho: By the preaching of Luther, and Others, the walls have fallen, though not utterly:
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yet notwithstanding, in the last hundred yeares there hath beene a great ruine of Popery. What meanes have they now to build the wals againe? How they bestir themselves:
yet notwithstanding, in the last hundred Years there hath been a great ruin of Popery. What means have they now to built the walls again? How they Bestir themselves:
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there is a new sect of Iesuits, that are the spirit of the Devill for knowledge, there is a new sect of Iesuits, that Are the Spirit of the devil for knowledge,
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and industry, it is a strange project they have now to build up the wals of Iericho againe,
and industry, it is a strange project they have now to built up the walls of Jericho again,
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and 3. things they have in their project, and these are, to set up the Pope againe,
and 3. things they have in their project, and these Are, to Set up the Pope again,
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and a Catholike King under him, as he is the Catholike Head of the Church: and to set up the Councell of Trent in the 〈 ◊ 〉 vigour:
and a Catholic King under him, as he is the Catholic Head of the Church: and to Set up the Council of Trent in the 〈 ◊ 〉 vigour:
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these are the maine projects they labour to set up, and so to build Iericho againe this way,
these Are the main projects they labour to Set up, and so to built Jericho again this Way,
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and what cou• … se doe they take?
and what cou• … se do they take?
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The Devill hath a thousand wiles, I cannot reckon all the Instruments of Sathan, who can tell all his wiles? They goe about to build the wals of Iericho againe among other wayes,
The devil hath a thousand wiles, I cannot reckon all the Instruments of Sathan, who can tell all his wiles? They go about to built the walls of Jericho again among other ways,
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By shutting out of all light, by their terrible Inquisition, a most cruell thing;
By shutting out of all Light, by their terrible Inquisition, a most cruel thing;
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by the tyrannie of this Inquisition they shut out a• … light of Gods truth in all places, where Po• … pery is established.
by the tyranny of this Inquisition they shut out a• … Light of God's truth in all places, where Po• … pery is established.
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Then againe they have all Sathans arts to build up Iericho, by slanders, and lies;
Then again they have all Satan's arts to built up Jericho, by slanders, and lies;
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they labour to estrange the hearts of people, what they can against the truth of Religion;
they labour to estrange the hearts of people, what they can against the truth of Religion;
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and therefore they raise all the lies, and slanders they can; nay and they will not suffer so much as a Protestant Writer to bee named;
and Therefore they raise all the lies, and slanders they can; nay and they will not suffer so much as a Protestant Writer to be nam;
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but the • … ame of such a one say they bee blotted out〈 ◊ 〉 • … hen they have their Index Purgatorius, to • … urge all, that savour of truth, that favour our • … ause.
but the • … ame of such a one say they be blotted out〈 ◊ 〉 • … hen they have their Index Purgatorius, to • … urge all, that savour of truth, that favour our • … ause.
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And then they have their Dispensations.
And then they have their Dispensations.
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And (to cut off other things, for where should 〈 ◊ 〉 end?) indeed their policie is almost endlesse • … n this kind, they have the quintessence of their • … owne wit,
And (to Cut off other things, for where should 〈 ◊ 〉 end?) indeed their policy is almost endless • … n this kind, they have the quintessence of their • … own wit,
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and of Sathans, to sharpen them in this kind.
and of Satan's, to sharpen them in this kind.
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They deale as the Magicians of Egypt, when Moses came to doe wonders, they imitated him in all the rest, except in one:
They deal as the Magicians of Egypt, when Moses Come to do wonders, they imitated him in all the rest, except in one:
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so they strengthen themselves much in imitating the Protestants.
so they strengthen themselves much in imitating the Protestants.
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Wee labour to build the wals of Ierusalem, they imitate us in building the wals of Iericho. We preach, to shake off drowsinesse, and they fall a preaching. Wee print, and they print.
we labour to built the walls of Ierusalem, they imitate us in building the walls of Jericho. We preach, to shake off drowsiness, and they fallen a preaching. we print, and they print.
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Wee publish bookes of devotion, they goe beyond us.
we publish books of devotion, they go beyond us.
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Wee set out books of Martyrologie, to shew the cruelty of them, and they have lost much by that;
we Set out books of Martyrology, to show the cruelty of them, and they have lost much by that;
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hereupon they do so too, and aggravate things, and adde their owne lies.
hereupon they do so too, and aggravate things, and add their own lies.
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So by imitating our proceedings, wherein we have gained upon them, they like the Egyptian Magicians doe the like,
So by imitating our proceedings, wherein we have gained upon them, they like the Egyptian Magicians do the like,
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and God hardens their hearts, as he did Pharaoh's, by the Magicians.
and God hardens their hearts, as he did Pharaoh's, by the Magicians.
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Againe, by labouring to make divisions, between Kings and their subjects, what they can in those places, where their Religion hath not obtained ground, that they may get a party they cherish division like the Devill, they divide and rule.
Again, by labouring to make divisions, between Kings and their subject's, what they can in those places, where their Religion hath not obtained ground, that they may get a party they cherish division like the devil, they divide and Rule.
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It was Iulians policie, to provide that n• … Christian should beare any office in the war• … to be Captaine, &c. So if the Iesuits and Papists may have their will, no man that is opposite to them, shall have any place;
It was Julians policy, to provide that n• … Christian should bear any office in the war• … to be Captain, etc. So if the Iesuits and Papists may have their will, no man that is opposite to them, shall have any place;
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those th• … shall have the place to manage offices, and suc• … like, shall be those that incline to them:
those th• … shall have the place to manage Offices, and suc• … like, shall be those that incline to them:
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th• … they bring to passe, if they can;
th• … they bring to pass, if they can;
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and so 〈 ◊ 〉 Captaines in the wars, &c. As Iulian the Apostate, he cared not for Iudaisme,
and so 〈 ◊ 〉 Captains in the wars, etc. As Iulian the Apostate, he cared not for Judaism,
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but did wh• … he did, out of spight to the Christians:
but did wh• … he did, out of spite to the Christians:
cc-acp vdd n1 … pns31 vdd, av pp-f n1 p-acp dt np1:
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so 〈 ◊ 〉 the most of their plots thus they worke 〈 ◊ 〉 way or other.
so 〈 ◊ 〉 the most of their plots thus they work 〈 ◊ 〉 Way or other.
av 〈 sy 〉 dt ds pp-f po32 n2 av pns32 vvb 〈 sy 〉 n1 cc n-jn.
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I say there is no end of their plots, only it is good to know them;
I say there is no end of their plots, only it is good to know them;
pns11 vvb a-acp vbz dx n1 pp-f po32 n2, av-j pn31 vbz j pc-acp vvi pno32;
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for so we may the better prevent them. How shall the building up of Iericho be stopped, seeing they goe about it so:
for so we may the better prevent them. How shall the building up of Jericho be stopped, seeing they go about it so:
c-acp av pns12 vmb dt av-jc vvi pno32. q-crq vmb dt n-vvg a-acp pp-f np1 vbi vvn, vvg pns32 vvb p-acp pn31 av:
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and indee• … they have built much of late yeares, and ha• … raised up their wals very high,
and indee• … they have built much of late Years, and ha• … raised up their walls very high,
cc n1 … pns32 vhb vvn d pp-f j n2, cc n1 … vvn a-acp po32 n2 av j,
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and labo• … what they can to stop the building of Ierus• … lem?
and labo• … what they can to stop the building of Ierus• … lem?
cc n1 … q-crq pns32 vmb pc-acp vvi dt n-vvg pp-f np1 … fw-la?
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The way to stop this Iericho, that it nev• … goe up againe, is the judicious knowledge 〈 ◊ 〉 Popery, that it is a Religion contrary to the blessed truth of God.
The Way to stop this Jericho, that it nev• … go up again, is the judicious knowledge 〈 ◊ 〉 Popery, that it is a Religion contrary to the blessed truth of God.
dt n1 pc-acp vvi d np1, cst pn31 n1 … vvi a-acp av, vbz dt j n1 〈 sy 〉 n1, cst pn31 vbz dt n1 j-jn p-acp dt j-vvn n1 pp-f np1.
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God hath left us hi• … Testament, his Will, wherein he hath be que• … thed us all the good that wee can challenge from him.
God hath left us hi• … Testament, his Will, wherein he hath be que• … worser us all the good that we can challenge from him.
np1 vhz vvn pno12 n1 … n1, po31 n1, c-crq pns31 vhz vbb n1 … av-jc pno12 d dt j cst pns12 vmb vvi p-acp pno31.
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Now this Religion is contrary 〈 ◊ 〉 our Fathers will;
Now this Religion is contrary 〈 ◊ 〉 our Father's will;
av d n1 vbz j-jn 〈 sy 〉 po12 ng1 n1;
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and they know it we• … enough, and therefore they build their co• … s upon mens devises,
and they know it we• … enough, and Therefore they built their co• … s upon men's devises,
cc pns32 vvb pn31 n1 … av-d, cc av pns32 vvb po32 n1 … sy p-acp ng2 n2,
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and not upon divine • … th. They know if people come to know the • … estament, that they should loose,
and not upon divine • … th. They know if people come to know the • … estament, that they should lose,
cc xx p-acp j-jn • … zz. pns32 vvb cs n1 vvb pc-acp vvi dt • … n1, cst pns32 vmd vvi,
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and there• … re they labour to suppresse knowledge, and • … xtinguish it;
and there• … re they labour to suppress knowledge, and • … xtinguish it;
cc n1 … fw-mi pns32 vvi pc-acp vvi n1, cc • … vvi pn31;
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wee should labour to know the • … ontroversiall truths betweene us, and them, • … nd to have the knowledge of the Scriptures: • … or knowledge is a notable meanes to streng• … hen us;
we should labour to know the • … ontroversiall truths between us, and them, • … and to have the knowledge of the Scriptures: • … or knowledge is a notable means to streng• … hen us;
pns12 vmd vvi pc-acp vvi dt • … j n2 p-acp pno12, cc pno32, • … cc pc-acp vhi dt n1 pp-f dt n2: • … cc n1 vbz dt j n2 p-acp n1 … n1 pno12;
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1279
there are none that know Popery; • … hat will be deceived by it. And then, together with the knowledge of • … heir tenents, to know their courses,
there Are none that know Popery; • … hat will be deceived by it. And then, together with the knowledge of • … heir tenants, to know their courses,
pc-acp vbr pix cst vvb n1; • … n1 vmb vbi vvn p-acp pn31. cc av, av p-acp dt n1 pp-f • … n1 n2, pc-acp vvi po32 n2,
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and pra• … tises, and policie, in 2 Tim. 4. They shall pre• … aile no longer (saith Saint Paul) for their mad• … esse shall be made manifest.
and pra• … tises, and policy, in 2 Tim. 4. They shall pre• … ail no longer (Says Faint Paul) for their mad• … esse shall be made manifest.
cc n1 … n2, cc n1, p-acp crd np1 crd pns32 vmb n1 … vvi av-dx av-jc (vvz j np1) p-acp po32 n1 … fw-la vmb vbi vvn j.
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Why shall they not prevaile any longer? their madnesse shall bee manifest:
Why shall they not prevail any longer? their madness shall be manifest:
q-crq vmb pns32 xx vvi d av-jc? po32 n1 vmb vbi j:
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so that the manifesting of the madnesse of men, is the cause why they shall prevaile no longer.
so that the manifesting of the madness of men, is the cause why they shall prevail no longer.
av cst dt n-vvg pp-f dt n1 pp-f n2, vbz dt n1 c-crq pns32 vmb vvi av-dx av-jc.
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It were good to know al their • … ndermining tricks, and all the policie of the Iesuits,
It were good to know all their • … ndermining tricks, and all the policy of the Iesuits,
pn31 vbdr j pc-acp vvi d po32 • … vvg n2, cc d dt n1 pp-f dt np2,
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and Papists, that lay their traines a farre off, that they may be the lesse seene:
and Papists, that lay their trains a Far off, that they may be the less seen:
cc njp2, cst vvd po32 n2 dt av-j a-acp, cst pns32 vmb vbi dt av-dc vvn:
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As the Spider gets into a corner, that she appear not; so themselves will not appeare;
As the Spider gets into a corner, that she appear not; so themselves will not appear;
c-acp dt n1 vvz p-acp dt n1, cst pns31 vvb xx; av px32 vmb xx vvi;
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but they draw women, and other licentious persons, and they have greater then them too: so they lay their traines a farre off, that they may have their will:
but they draw women, and other licentious Persons, and they have greater then them too: so they lay their trains a Far off, that they may have their will:
cc-acp pns32 vvb n2, cc j-jn j n2, cc pns32 vhb jc cs pno32 av: av pns32 vvd po32 n2 dt av-j a-acp, cst pns32 vmb vhi po32 vmb:
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It is good to know their devilish practises, that so their diabolicall madnesse may be manifest, that so they may prevaile no longer:
It is good to know their devilish practises, that so their diabolical madness may be manifest, that so they may prevail no longer:
pn31 vbz j pc-acp vvi po32 j n2, cst av po32 j n1 vmb vbi j, cst av pns32 vmb vvi av-dx av-jc:
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for undoubtedly, if their courses were laid open, there is no man that loves his owne safety,
for undoubtedly, if their courses were laid open, there is no man that loves his own safety,
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1289
and the safety of the Kingdome but would hate them. Another way to stop the building of Ieric• … is to have young ones instructed.
and the safety of the Kingdom but would hate them. another Way to stop the building of Ieric• … is to have young ones instructed.
cc dt n1 pp-f dt n1 cc-acp vmd vvi pno32. j-jn n1 pc-acp vvi dt n-vvg pp-f np1 … vbz pc-acp vhi j pi2 vvn.
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I would Parents would have more care of catechising ▪ and others in their places, would have more care of grounding young ones in the ground of Religion. Popery labours to overthrow that:
I would Parents would have more care of catechising ▪ and Others in their places, would have more care of grounding young ones in the ground of Religion. Popery labours to overthrow that:
pns11 vmd n2 vmd vhi dc n1 pp-f n-vvg ▪ cc ng2-jn p-acp po32 n2, vmd vhi dc n1 pp-f vvg j pi2 p-acp dt n1 pp-f n1. n1 vvz pc-acp vvi cst:
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for the worshipping of Images, it is directly against the second Commandement, and they are só guilty of it, that they take it away in some of their bookes.
for the worshipping of Images, it is directly against the second Commandment, and they Are só guilty of it, that they take it away in Some of their books.
c-acp dt vvg pp-f n2, pn31 vbz av-j p-acp dt ord n1, cc pns32 vbr n1 j pp-f pn31, cst pns32 vvb pn31 av p-acp d pp-f po32 n2.
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The young• … sort that are the hope of the succeeding Church should be well grounded in Religion:
The young• … sort that Are the hope of the succeeding Church should be well grounded in Religion:
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that that is right, will discover that that is crooked, it would make them impregnable against all Popish solici ations.
that that is right, will discover that that is crooked, it would make them impregnable against all Popish solici ations.
d cst vbz j-jn, vmb vvi d cst vbz j, pn31 vmd vvi pno32 j p-acp d j fw-la n2.
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The neglect of this, is the cause why many Gentlemen, and of the Nobility;
The neglect of this, is the cause why many Gentlemen, and of the Nobilt;
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the neglect of their education by those that should over looke them, hath made them fit for Iesuits ▪ and Priests to work on, having ripe wi• … s otherwise;
the neglect of their education by those that should over look them, hath made them fit for Iesuits ▪ and Priests to work on, having ripe wi• … s otherwise;
dt n1 pp-f po32 n1 p-acp d cst vmd a-acp vvi pno32, vhz vvn pno32 j p-acp np2 ▪ cc n2 pc-acp vvi a-acp, vhg j n1 … sy av;
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And al because of the Atheisme of those that have neglected their breeding, and filled their heads with other vanities, it hath beene the ruine of many families in this Kingdome;
And all Because of the Atheism of those that have neglected their breeding, and filled their Heads with other vanities, it hath been the ruin of many families in this Kingdom;
cc d c-acp pp-f dt n1 pp-f d cst vhb vvn po32 n-vvg, cc vvd po32 n2 p-acp j-jn n2, pn31 vhz vbn dt n1 pp-f d n2 p-acp d n1;
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therefore it is good to season younger yeares with the knowledge of the grounds of Religion.
Therefore it is good to season younger Years with the knowledge of the grounds of Religion.
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And in all the darke corners of the land to set up lights that may shine;
And in all the dark corners of the land to Set up lights that may shine;
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for these Owles fly in the darke, they cannot endure the light of the Gospel by any meanes, they see the • … reath of Gods mouth is too hot for them,
for these Owls fly in the dark, they cannot endure the Light of the Gospel by any means, they see the • … reath of God's Mouth is too hight for them,
p-acp d n2 vvb p-acp dt j, pns32 vmbx vvi dt n1 pp-f dt n1 p-acp d n2, pns32 vvb dt • … n1 pp-f npg1 n1 vbz av j c-acp pno32,
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and • … ey must be consumed at length by that, by • … e preaching of the Gospel;
and • … ey must be consumed At length by that, by • … e preaching of the Gospel;
cc • … fw-ge vmb vbi vvn p-acp n1 p-acp d, p-acp • … sy vvg pp-f dt n1;
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not with the word, but with the sword of Christs mouth, • … ntichrist must especially be consumed;
not with the word, but with the sword of Christ Mouth, • … ntichrist must especially be consumed;
xx p-acp dt n1, cc-acp p-acp dt n1 pp-f npg1 n1, • … n1 vmb av-j vbi vvn;
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and • … ey know this by experience, therefore they • … bour under hand (they will not bee seene in 〈 ◊ 〉;
and • … ey know this by experience, Therefore they • … bour under hand (they will not be seen in 〈 ◊ 〉;
cc • … fw-ge vvb d p-acp n1, av pns32 • … uh p-acp n1 (pns32 vmb xx vbi vvn p-acp 〈 sy 〉;
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but oft times others are Instruments more • … en they are aware) to stop the preaching of • … e Gospel, by all the policie they can.
but oft times Others Are Instruments more • … en they Are aware) to stop the preaching of • … e Gospel, by all the policy they can.
cc-acp av ng1 n2-jn vbr n2 av-dc • … fw-fr pns32 vbr j) pc-acp vvi dt vvg pp-f • … sy n1, p-acp d dt n1 pns32 vmb.
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Againe (as I said before) Popery is a King• … ome of darkenesse, and nothing will undoe 〈 ◊ 〉 but light:
Again (as I said before) Popery is a King• … ome of darkness, and nothing will undo 〈 ◊ 〉 but Light:
av (c-acp pns11 vvd a-acp) n1 vbz dt np1 … zz pp-f n1, cc pix vmb vvi 〈 sy 〉 cc-acp n1:
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therefore wee should labour to • … errish all good learning; it is a notable • … eanes to assist against Popery.
Therefore we should labour to • … errish all good learning; it is a notable • … eans to assist against Popery.
av pns12 vmd vvi pc-acp • … vvi d j n1; pn31 vbz dt j • … vvz pc-acp vvi p-acp n1.
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Iulian knew • … at well enough:Iulian knew • … At well enough:
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therefore he would not suf• … er Parents to send their children to Schoole, • … ut to be brought up in Ignorance:
Therefore he would not suf• … er Parents to send their children to School, • … ut to be brought up in Ignorance:
av pns31 vmd xx n1 … fw-ge n2 pc-acp vvi po32 n2 p-acp n1, • … fw-it pc-acp vbi vvn a-acp p-acp n1:
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And so • … apists would have a neglect of learning, that • … ight helpe this way.
And so • … apists would have a neglect of learning, that • … ight help this Way.
cc av • … vvz vmd vhi dt n1 pp-f n1, cst • … wd vvi d n1.
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And because they labour to reigne in divi• … on, let us labour to unite our selves,
And Because they labour to Reign in divi• … on, let us labour to unite our selves,
cc c-acp pns32 vvb pc-acp vvi p-acp n1 … a-acp, vvb pno12 vvi pc-acp vvi po12 n2,
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and not • … reakeupon small matters, but to joyne toge • … her with one shoulder,
and not • … reakeupon small matters, but to join toga • … her with one shoulder,
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as one man, against • … hat malignant Generation;
as one man, against • … hat malignant Generation;
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and marke those • … mong us, that are the causes of division, as the Apostle saith, Marke them, they serve not Christ,
and mark those • … mong us, that Are the Causes of division, as the Apostle Says, Mark them, they serve not christ,
cc vvb d • … p-acp pno12, cst vbr dt n2 pp-f n1, c-acp dt n1 vvz, vvb pno32, pns32 vvb xx np1,
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but their owne bellies, they serve their • … wne turnes that reigne in division.but their own bellies, they serve their • … wne turns that Reign in division.
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Let us la• … our as much as may be, if wee will joyne • … rongly against the enemies of God,
Let us la• … our as much as may be, if we will join • … rongly against the enemies of God,
vvb pno12 n1 … po12 c-acp av-d c-acp vmb vbi, cs pns12 vmb vvi • … av-j p-acp dt n2 pp-f np1,
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and his Church, to unite our forces together, and no• … to entertaine slight matters of breach on• … from another.
and his Church, to unite our forces together, and no• … to entertain slight matters of breach on• … from Another.
cc po31 n1, pc-acp vvi po12 n2 av, cc n1 … pc-acp vvi j n2 pp-f n1 n1 … p-acp n-jn.
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And with these, let us joyne our prayers to God, and our thankesgiving;
And with these, let us join our Prayers to God, and our thanksgiving;
cc p-acp d, vvb pno12 vvi po12 n2 p-acp np1, cc po12 n1;
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wee are not thankefull enough, that God hath brought us out of the Kingdome of darkenesse;
we Are not thankful enough, that God hath brought us out of the Kingdom of darkness;
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not only out of the darkenesse of sin, and Sathan; b• … from the darkenesse of Poperie.
not only out of the darkness of since, and Sathan; b• … from the darkness of Popery.
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We have no• … beene thankefull to God for that Deliveran• … in Queene Elizabeths time, out of the Egyptia• … darkenesse,
We have no• … been thankful to God for that Deliveran• … in Queen Elizabeths time, out of the Egyptia• … darkness,
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and the Deliverance in our la• … Kings time, and deliverances in later times ▪ wee are not thankefull enough;
and the Deliverance in our la• … Kings time, and Deliverances in later times ▪ we Are not thankful enough;
cc dt n1 p-acp po12 n1 … ng1 n1, cc n2 p-acp jc n2 ▪ pns12 vbr xx j av-d;
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and we beg• … to shew it, in not making much of Religion ▪ and growing in further,
and we beg• … to show it, in not making much of Religion ▪ and growing in further,
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and further obedienc• … of Religion.
and further obedienc• … of Religion.
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Is this our thankefulnesse t• … God? what doth Religion hurt us? are 〈 ◊ 〉 not beholding to God for our Religion,
Is this our thankfulness t• … God? what does Religion hurt us? Are 〈 ◊ 〉 not beholding to God for our Religion,
vbz d po12 n1 n1 … uh-np? q-crq vdz n1 vvi pno12? vbr 〈 sy 〉 xx vvg p-acp np1 p-acp po12 n1,
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and t• … Religion for our peace, and Deliverance 〈 ◊ 〉 hath not God witnessed the truth of our Religion from Heaven by Deliverances? hath no• … God beene with us strangely, by the confusio• … of the plots of others? and how doe wee 〈 ◊ 〉 quite it? by growing to a luke-warme temper.
and t• … Religion for our peace, and Deliverance 〈 ◊ 〉 hath not God witnessed the truth of our Religion from Heaven by Deliverances? hath no• … God been with us strangely, by the confusio• … of the plots of Others? and how do we 〈 ◊ 〉 quite it? by growing to a lukewarm temper.
cc n1 … np1-n p-acp po12 n1, cc n1 〈 sy 〉 vhz xx np1 vvn dt n1 pp-f po12 n1 p-acp n1 p-acp n2? vhz n1 … uh-np vbn p-acp pno12 av-j, p-acp dt n1 … pp-f dt n2 pp-f n2-jn? cc q-crq vdb pns12 〈 sy 〉 av pn31? p-acp vvg p-acp dt j n1.
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A luke-warme temper is odious in th• … sight of God. I would thou wert hot or cold, saith Christ.
A lukewarm temper is odious in th• … sighed of God. I would thou Wertenberg hight or cold, Says christ.
dt j n1 vbz j p-acp n1 … n1 pp-f np1. pns11 vmd pns21 vbd2r j cc j-jn, vvz np1.
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The best Religion in the world is odious, if it be cold; God will not indure us t• … joyne the Arke and Dagon, Christ and Belial.
The best Religion in the world is odious, if it be cold; God will not endure us t• … join the Ark and Dagon, christ and Belial.
dt js n1 p-acp dt n1 vbz j, cs pn31 vbb j-jn; np1 vmb xx vvi pno12 n1 … vvi dt n1 cc np1, np1 cc np1.
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1327
Certainely, if we doe, God will spue 〈 ◊ 〉 all out; it will be the confusion of the Church d State;
Certainly, if we do, God will spue 〈 ◊ 〉 all out; it will be the confusion of the Church d State;
av-j, cs pns12 vdb, np1 vmb vvi 〈 sy 〉 d av; pn31 vmb vbi dt n1 pp-f dt n1 zz n1;
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and yet this is the thankefulnesse • … at we give to God, for the Gospel of peace, • … at wee have beene so much beholding to • … im for.
and yet this is the thankfulness • … At we give to God, for the Gospel of peace, • … At we have been so much beholding to • … im for.
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Therefore it is good to take occasions, as • … ee have one ministred this day, to call to • … ind the former dealing of God to us, in the • … un-powder-treason, and other Deliverances;
Therefore it is good to take occasions, as • … ee have one ministered this day, to call to • … ind the former dealing of God to us, in the • … un-powder-treason, and other Deliverances;
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• … hich wee have had severall occasions upon • … is day to speake of.
• … hich we have had several occasions upon • … is day to speak of.
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And (to come neerer • … ur selves) let us stirre up our hearts to thank• … ulnesse, which is the maine end of this day;
And (to come nearer • … ur selves) let us stir up our hearts to thank• … ulnesse, which is the main end of this day;
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• … nd among the rest for our gracious Prince, • … hat God hath delivered him as the 3. Chil• … ren in the fierie Furnace, they were kept,
• … and among the rest for our gracious Prince, • … hat God hath Delivered him as the 3. Chil• … ren in the fiery Furnace, they were kept,
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and • … reserved untouched of the fire: so God hath • … reserved him in the fiery Furnace.
and • … reserved untouched of the fire: so God hath • … reserved him in the fiery Furnace.
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The not • … eing thankefull for these things, will bee a • … eanes for God to lay us open to his, and our • … nemies.
The not • … eing thankful for these things, will be a • … eans for God to lay us open to his, and our • … nemies.
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Therefore let us make use of this • … ay, especially to stirre us up to thankfulnesse. To goe on.
Therefore let us make use of this • … ay, especially to stir us up to thankfulness. To go on.
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For the building of the wals of Iericho what should I speake of Popery, and the like? We should labour to overthrow that Iericho. All of us have vowed in Baptisme, to fight against the world,
For the building of the walls of Jericho what should I speak of Popery, and the like? We should labour to overthrow that Jericho. All of us have vowed in Baptism, to fight against the world,
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and the Devill, and the maine Enemy of all that is within us, that is our flesh:
and the devil, and the main Enemy of all that is within us, that is our Flesh:
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we could not be hurt by them, wee betray our selves, as Sampson betrayed himselfe to Dali• … ah. Those that are baptised,
we could not be hurt by them, we betray our selves, as Sampson betrayed himself to Dali• … ah. Those that Are baptised,
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and especially that have renewed their vowes by solemn fasting, and renewed their Covenant, in taking the Communion;
and especially that have renewed their vows by solemn fasting, and renewed their Covenant, in taking the Communion;
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as there are none of us all ▪ but have vowed against our corruptions, and sins, in Baptisme,
as there Are none of us all ▪ but have vowed against our corruptions, and Sins, in Baptism,
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and have renewed their solemne vowes in the Communion, and in publike fasting:
and have renewed their solemn vows in the Communion, and in public fasting:
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Well, when wee goe about to strengthen our corruptions, and the corruptions of the times, in the places where we live;
Well, when we go about to strengthen our corruptions, and the corruptions of the times, in the places where we live;
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what doe we goe about? to build the wals of Iericho againe:
what do we go about? to built the walls of Jericho again:
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what doe we goe about, but to strengthen that that God hath cursed? There is nothing under Heaven so cursed,
what do we go about, but to strengthen that that God hath cursed? There is nothing under Heaven so cursed,
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as this corruption of ours, that is the cause of all the curses of the creatures;
as this corruption of ours, that is the cause of all the curses of the creatures;
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of all the curses that ever were, or shall bee, even to the last curse, Goe yee Cursed to eternall destruction.
of all the curses that ever were, or shall be, even to the last curse, Go ye Cursed to Eternal destruction.
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This Pride, and Sensuality, and secret Atheisme, and Infidelity, that we cherrish, and love more then our owne soules;
This Pride, and Sensuality, and secret Atheism, and Infidelity, that we cherish, and love more then our own Souls;
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this is that, that many goe about to build, and oppose all the wayes that are used to pull downe Iericho: and ha• … e nothing so heartily,
this is that, that many go about to built, and oppose all the ways that Are used to pull down Jericho: and ha• … e nothing so heartily,
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as the motions of Gods Spirit, and the meanes that Gods Spirit hath sanctified, to pull downe these wals of Iericho.
as the motions of God's Spirit, and the means that God's Spirit hath sanctified, to pull down these walls of Jericho.
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Must not this be a cursed Indeavour, when wee goe about to build, that that wee our selves have vowed to pull downe? when wee goe about to raise that, that we have formerly destroyed by our owne vowes? As Saint Paul saith, Gal. 2. If I againe build the things I have destroyed, I make my selfe a transgressor.
Must not this be a cursed Endeavour, when we go about to built, that that we our selves have vowed to pull down? when we go about to raise that, that we have formerly destroyed by our own vows? As Saint Paul Says, Gal. 2. If I again built the things I have destroyed, I make my self a transgressor.
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Indeed when we goe about to build the things that we have vowed their destruction, wee make our • … lves transgressors.
Indeed when we go about to built the things that we have vowed their destruction, we make our • … lves transgressors.
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Let us take notice of the wondrous poyson, • … nd rebellion of the corruption of our hearts • … n this kind.
Let us take notice of the wondrous poison, • … and rebellion of the corruption of our hearts • … n this kind.
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Hath not the Lord threatned • … urse upon curse, against many particular sins? • … ursed is the man that cals evill good, and good • … vill;
Hath not the Lord threatened • … urse upon curse, against many particular Sins? • … ursed is the man that calls evil good, and good • … will;
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have we not many that doe so? In Deu• … ronomie there is curse upon curse, to those • … hat mislead others.
have we not many that do so? In Deu• … ronomie there is curse upon curse, to those • … hat mislead Others.
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And in the New Testa • … ient there is curse upon curse:
And in the New Testa • … ient there is curse upon curse:
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Saint Paul • … hreatneth, that such and such shall not enter • … nto the Kingdome of Heaven;
Saint Paul • … hreatneth, that such and such shall not enter • … unto the Kingdom of Heaven;
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yet not with• … tanding the Curse, we goe about to build Ieri• … ho againe, to set up that that God hath pronounced a Curse upon.
yet not with• … tanding the Curse, we go about to built Ieri• … ho again, to Set up that that God hath pronounced a Curse upon.
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Wee cry out against Popery, and well wee may, when the Scripture directs curses against their particular opinions,
we cry out against Popery, and well we may, when the Scripture directs curses against their particular opinions,
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as where it • … aith, If an Angell from Heaven, shall teach other doctrine, let him be accursed.
as where it • … aith, If an Angel from Heaven, shall teach other Doctrine, let him be accursed.
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The Coun• … cell of Trent hath cursed those that s• … y tradi tions are not of equall authority with the Scriptures,
The Coun• … cell of Trent hath cursed those that s• … y tradi Actions Are not of equal Authority with the Scriptures,
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and so they set curse against curse. Wee wonder at them, that they are not af aid of the curse of God,
and so they Set curse against curse. we wonder At them, that they Are not of aid of the curse of God,
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nay to countercurse God as it were; when he curseth disobedience, to curse the practise of obedience to him.
nay to countercurse God as it were; when he Curseth disobedience, to curse the practice of Obedience to him.
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And then there is a curse to those that shall adde or take away from the Scripture.
And then there is a curse to those that shall add or take away from the Scripture.
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Saint Iohn seales the whole Scripture with a Curse.
Saint John Seals the Whole Scripture with a Curse.
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Cursed is hee that adds, or takes away, &c. Now they adde to the Scripture that that is no Scripture;Cursed is he that adds, or Takes away, etc. Now they add to the Scripture that that is no Scripture;
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and they take away what they list, as the second Commandement, and the Cup in the Sacrament, I say wee wonder at them, tha• … they will run upon the curses, that they wil be stricken through with so many curses, more then Absalom with Iavelins,
and they take away what they list, as the second Commandment, and the Cup in the Sacrament, I say we wonder At them, tha• … they will run upon the curses, that they will be stricken through with so many curses, more then Absalom with Javelins,
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or Acha• … with stones, Cursed is hee that worshippeth graven Im• … ges; besides particular things that are cursed in Scripture:
or Acha• … with stones, Cursed is he that Worshippeth graved Im• … ges; beside particular things that Are cursed in Scripture:
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Wee wonder at them that they are so desperately blind to run on.
we wonder At them that they Are so desperately blind to run on.
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But are no• … wee as ill? are there not many curses in the Scripture,
But Are no• … we as ill? Are there not many curses in the Scripture,
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and denunciations of being excluded from the Kingdome of God, against the courses that are taken by many men? and ye• … wee venter on it.
and denunciations of being excluded from the Kingdom of God, against the courses that Are taken by many men? and ye• … we venture on it.
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Will a negative Religion bring any man to Heaven, to say he is no Papist,
Will a negative Religion bring any man to Heaven, to say he is no Papist,
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nor no Schismatick? No, certainly, therefore prophane persons that maintain corruptions, and abuses, and abhominations, against the light of conscience,
nor no Schismatic? No, Certainly, Therefore profane Persons that maintain corruptions, and Abuses, and abominations, against the Light of conscience,
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and nature, and Scriptures, they raise up Iericho againe, and they are under a curse.
and nature, and Scriptures, they raise up Jericho again, and they Are under a curse.
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Let mee aske any one why Christ came? The Apostle saith (and they will be ready to say) To dissolve the cursed workes of the Devill ▪ It should seeme by many notwithstanding, especially at these times, that he came to establish the workes of the Devill:
Let me ask any one why christ Come? The Apostle Says (and they will be ready to say) To dissolve the cursed works of the devil ▪ It should seem by many notwithstanding, especially At these times, that he Come to establish the works of the devil:
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for what good we doe in the Ministerie, in three quarters of a yeare, it is almost undone in one quarter;
for what good we do in the Ministry, in three quarters of a year, it is almost undone in one quarter;
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At the time when wee pretend great honour to Christ, wee live as if he came to build up the • … ursed wals of Hell, to breake loose all.
At the time when we pretend great honour to christ, we live as if he Come to built up the • … ursed walls of Hell, to break lose all.
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Whereas hee came to destroy the workes of • … e Devill:
Whereas he Come to destroy the works of • … e devil:
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Hee came to redeeme us out of the • … ands of our enemies, that wee might serve him • … ithout feare, in holinesse and righteousnesse all the • … ayes of our life, He came to redeeme us from • … ur vaine conversation:He Come to Redeem us out of the • … ands of our enemies, that we might serve him • … ithout Fear, in holiness and righteousness all the • … ayes of our life, He Come to Redeem us from • … ur vain Conversation:
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nay, many live as if • … ee came to give liberty to all conversation. • … s not this to raise Iericho? to raise a fort for • … athan, to enter into our soules,
nay, many live as if • … ee Come to give liberty to all Conversation. • … s not this to raise Jericho? to raise a fort for • … Athan, to enter into our Souls,
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and keep pos• … ession in us? to beat out God, and his Spirit? • … o fight against our knowne salvation,
and keep pos• … ession in us? to beatrice out God, and his Spirit? • … oh fight against our known salvation,
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when we reare up courses contrary to Christs comming in the flesh, and to the end of Christs dying for us, which was to free us from our • … aine conversation,
when we rear up courses contrary to Christ coming in the Flesh, and to the end of Christ dying for us, which was to free us from our • … aine Conversation,
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and to redeeme us from the world, that we should not be lead as slaves to the customes of the world.
and to Redeem us from the world, that we should not be led as slaves to the customs of the world.
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Therefore let us consider what we do, what • … our course of life is, if it be a proceeding, and • … edification, and building up our selves more,
Therefore let us Consider what we do, what • … our course of life is, if it be a proceeding, and • … edification, and building up our selves more,
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and more to Heaven, a growing in knowledge, and in holy obedience, to the divine truths we know;
and more to Heaven, a growing in knowledge, and in holy Obedience, to the divine truths we know;
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if it be a pulling downe of sinne more and more, a going further, and further out of the Kingdome of darkenesse,
if it be a pulling down of sin more and more, a going further, and further out of the Kingdom of darkness,
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and a setting our selves at a gracious liberty to serve God; oh! it is a happy thing, if it be so:
and a setting our selves At a gracious liberty to serve God; o! it is a happy thing, if it be so:
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if our life be a taking part with Christ, and his Spirit, and his Ministerie, to grow in grace and piety; oh!
if our life be a taking part with christ, and his Spirit, and his Ministry, to grow in grace and piety; o!
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it is an excellent thing when wee grow better;
it is an excellent thing when we grow better;
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the longer wee live in the world, and this cursed Iericho, the corruption of nature (which if wee cherrish, will bee the cause of an eternall curse after) if it goe downe,
the longer we live in the world, and this cursed Jericho, the corruption of nature (which if we cherish, will be the cause of an Eternal curse After) if it go down,
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and we r• … ine it more, and more, and we suffer the word to beat downe the forts of Sathan, those strong Imaginations, &c. But if our life be nothing else but a living answerable to our lusts;
and we r• … ine it more, and more, and we suffer the word to beatrice down the forts of Sathan, those strong Imaginations, etc. But if our life be nothing Else but a living answerable to our Lustiest;
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that as wee are dead, and cursed by nature, so wee make our selves twise dead, a hundred times dead by sinne,
that as we Are dead, and cursed by nature, so we make our selves twice dead, a hundred times dead by sin,
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and bring curse upon curse by our sinfull conversation; wee are then under Gods broad seale cursed.
and bring curse upon curse by our sinful Conversation; we Are then under God's broad seal cursed.
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1393
Wee are all borne accursed, til we get out of the state of nature, to free us from which, Christ became a curse;
we Are all born accursed, till we get out of the state of nature, to free us from which, christ became a curse;
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1394
if wee get not out of this, but goe on, and feed our vanity, and corruption, what will bee the end of it,
if we get not out of this, but go on, and feed our vanity, and corruption, what will be the end of it,
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but an eternall cursr afterwards? Therefore let us consider what we doe, when we maintaine,
but an Eternal cursr afterwards? Therefore let us Consider what we do, when we maintain,
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1396
and cherish corruptions, and abuses in our selves, and others;
and cherish corruptions, and Abuses in our selves, and Others;
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We build that that God hath cursed, wee build that that wee have vowed against our selves.
We built that that God hath cursed, we built that that we have vowed against our selves.
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And how will God take this at the houre of death? thou that art a carelesse drowsie hearer of the word of God,
And how will God take this At the hour of death? thou that art a careless drowsy hearer of the word of God,
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and a liver contrary to the word of God;
and a liver contrary to the word of God;
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how will God take this at thee, at the houre of death, when thy conscience will tell thee, that thy life hath beene a practise of sin, a strengthning of corruption? The old Adam that thou hast cherished, it will stare,
how will God take this At thee, At the hour of death, when thy conscience will tell thee, that thy life hath been a practice of since, a strengthening of corruption? The old Adam that thou hast cherished, it will stare,
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1401
and looke on thee with so hideous a looke that it will drive thee to despaire.
and look on thee with so hideous a look that it will drive thee to despair.
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1402
For conscience will tell thee, that thy life hath bin a strengthning of pride, of vanity, of covetousnesse,
For conscience will tell thee, that thy life hath been a strengthening of pride, of vanity, of covetousness,
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1403
and of other sins, thy whole life hath beene such;
and of other Sins, thy Whole life hath been such;
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and now when thou shouldst looke for comfort, then thy corruptions, which thou shouldest have subdued, they are growne to that pitch, that they will bring thee to despaire, without the extraordinary mercy of God to awaken thy heart by repentance.
and now when thou Shouldst look for Comfort, then thy corruptions, which thou Shouldst have subdued, they Are grown to that pitch, that they will bring thee to despair, without the extraordinary mercy of God to awaken thy heart by Repentance.
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Why therefore should we strengthen that that is a curse, and will make us cursed too? and will make the time to come terrible to us, the houre of death,
Why Therefore should we strengthen that that is a curse, and will make us cursed too? and will make the time to come terrible to us, the hour of death,
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and the day of judgement? How shall men thinke to hold up their faces,
and the day of judgement? How shall men think to hold up their faces,
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and heads at the day of judgement, whose lives have beene nothing else, but a yielding to their owne corruption of nature,
and Heads At the day of judgement, whose lives have been nothing Else, but a yielding to their own corruption of nature,
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and the corruptions, and vanities of the times, and places they have lived in? that have never had the courage to plead for God, that have beene fierce against God, Who ever was fierce against God,
and the corruptions, and vanities of the times, and places they have lived in? that have never had the courage to plead for God, that have been fierce against God, Who ever was fierce against God,
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and prospered? When men make their whole life fierce against God, against the admonitions of his word,and prospered? When men make their Whole life fierce against God, against the admonitions of his word,
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1410
and Spirit, and their whole life is nothing but a practise of sinne; how can they thinke of death, and judgement without terrour?
and Spirit, and their Whole life is nothing but a practice of sin; how can they think of death, and judgement without terror?
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1411
Now it were wisedome for us, to carry our selves so in our lives, and conversations, that the time to come may not bee terrible, but comfortable to thinke of;
Now it were Wisdom for us, to carry our selves so in our lives, and conversations, that the time to come may not be terrible, but comfortable to think of;
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1412
that wee may lift up our heads with joy, when wee thinke of death, and judgement:
that we may lift up our Heads with joy, when we think of death, and judgement:
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but when we doe nothing but build Iericho; when we raise up sin, that wee should ruine more,
but when we do nothing but built Jericho; when we raise up since, that we should ruin more,
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1414
and more, what will the end of this be, but despaire here, and destruction in the world to come?
and more, what will the end of this be, but despair Here, and destruction in the world to come?
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You may shake off the menaces, and threatnings of the Ministers, as Hiel shooke off I• … suah's; he was an austere, singular man,
You may shake off the menaces, and threatenings of the Ministers, as Hiel shook off I• … suah's; he was an austere, singular man,
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and it is a long time since Iericho was cast downe, and God hath forgotten; hath hee so? hee found that God had not forgotten.
and it is a long time since Jericho was cast down, and God hath forgotten; hath he so? he found that God had not forgotten.
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So there are many that thinke, that words are but wind of men, opposite to such, and such things:
So there Are many that think, that words Are but wind of men, opposite to such, and such things:
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but though our words may bee shooken off now, and the word of God now in the preaching, may be shooke off;
but though our words may be shooken off now, and the word of God now in the preaching, may be shook off;
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yet it will not when it comes to execution.
yet it will not when it comes to execution.
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When wee propound the curse of God against sinfull courses, you may shake off that curse:
When we propound the curse of God against sinful courses, you may shake off that curse:
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but when Christ from Heaven shall come to judge the quick, and the dead, and say, Goe yee cursed, that were borne cursed, that have lived cursed, that have maintained a cursed opposition to blessed courses;
but when christ from Heaven shall come to judge the quick, and the dead, and say, Go ye cursed, that were born cursed, that have lived cursed, that have maintained a cursed opposition to blessed courses;
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that have not built up your owne salvation, but your corruptions, you that loved cursing, Goe yee cursed to Hell fire, with the Devill and his Angels for ever:
that have not built up your own salvation, but your corruptions, you that loved cursing, Go ye cursed to Hell fire, with the devil and his Angels for ever:
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will you shake off that? No, no, howsoever our ministeriall in r• … aties, may be shaken off:
will you shake off that? No, no, howsoever our ministerial in r• … aties, may be shaken off:
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yet when God shall come to judge the quicke, and the dead, that eternall threatning shall not be shaken off.
yet when God shall come to judge the quick, and the dead, that Eternal threatening shall not be shaken off.
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Therefore I beseech you, consider not so much what wee say now, but what God will make good then, What wee bind on earth, cut of the warrant of Gods booke, Shall be bound in Heaven, and God will say Amen, to that wee say agreeable to his word.
Therefore I beseech you, Consider not so much what we say now, but what God will make good then, What we bind on earth, Cut of the warrant of God's book, Shall be bound in Heaven, and God will say Amen, to that we say agreeable to his word.
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Thinke not light of that wee speake:
Think not Light of that we speak:
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for God will make good every word, hee is Iehovah, he will give being to every word.
for God will make good every word, he is Jehovah, he will give being to every word.
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Hee is not only mercie, but justice (we make an Idol of him else) and wee must fea• … e him in his justice.
He is not only mercy, but Justice (we make an Idol of him Else) and we must fea• … e him in his Justice.
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He loves to dwell with such as are of a contrite Spirit, that tremble at his word.
He loves to dwell with such as Are of a contrite Spirit, that tremble At his word.
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1430
It is said of David, that when Vzzah was stricken, he trembled. Hiel, and such kind of persons regard not the threatnings of God, but goe on, and treasure up wrath.
It is said of David, that when Uzzah was stricken, he trembled. Hiel, and such kind of Persons regard not the threatenings of God, but go on, and treasure up wrath.
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It is a signe of a wicked man to heare the menaces, and threatnings, and not to tremble.
It is a Signen of a wicked man to hear the menaces, and threatenings, and not to tremble.
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To end all with two places of Scripture;
To end all with two places of Scripture;
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saith Moses, He that heares these things, and blesseth himselfe, my wrath shall smoke against him.
Says Moses, He that hears these things, and Blesses himself, my wrath shall smoke against him.
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1434
Gods wrath shall smoake, and burne to hell against such a one as blesseth himselfe, that knowes he is cursed under the seale of God, that doth ill,
God's wrath shall smoke, and burn to hell against such a one as Blesses himself, that knows he is cursed under the seal of God, that does ill,
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1435
and yet hee blesseth himselfe in doing ill:
and yet he Blesses himself in doing ill:
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therefore take heed of that, adde not that to the rest, Gods wrath will smoake against such a one.
Therefore take heed of that, add not that to the rest, God's wrath will smoke against such a one.
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And you know what Saint Paul saith, Rom. 2. If thou goe on and treasureup wrath, thou buildest Iericho, that thou hast vowed the destruction of.
And you know what Saint Paul Says, Rom. 2. If thou go on and treasureup wrath, thou buildest Jericho, that thou hast vowed the destruction of.
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Every time thou takest the Communion, thou treasurest up wrath against the day of wrath. For there will be a day of the manifestation of the just wrath of God,
Every time thou Takest the Communion, thou treasurest up wrath against the day of wrath. For there will be a day of the manifestation of the just wrath of God,
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and then these things will be laid to thy charge.
and then these things will be laid to thy charge.
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1440
Let us every one labour to get out of the state of nature, to breake off our wicked lives,
Let us every one labour to get out of the state of nature, to break off our wicked lives,
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and to get into Christ the blessed seed, and then we shall be blessed, we shall be made free, free from the curse of nature, and of sin.
and to get into christ the blessed seed, and then we shall be blessed, we shall be made free, free from the curse of nature, and of since.
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1442
Let us renew our Covenants against all sinne, and make conscience to bee lead by the Spirit of Christ, that wee may gather sound Evidence every day, that wee are in Christ,
Let us renew our Covenants against all sin, and make conscience to be led by the Spirit of christ, that we may gather found Evidence every day, that we Are in christ,
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and so out of the Curse.
and so out of the Curse.
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The Successefull SEEKER. PSAL. 27. 8. When thou saidst, seeke yee my face; my Heart said unto thee, thy face Lord will I seeke
The Successful SEEKER. PSALM 27. 8. When thou Said, seek ye my face; my Heart said unto thee, thy face Lord will I seek
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IN the former Verse, David begins a prayer to God, Heare oh Lord, have mercy upon me, and answer mee.
IN the former Verse, David begins a prayer to God, Hear o Lord, have mercy upon me, and answer me.
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This Verse is a ground of that prayer, Seeke yee my face, saith GOD; the heart answers againe, Thy face Lord will I seeke;
This Verse is a ground of that prayer, Seek ye my face, Says GOD; the heart answers again, Thy face Lord will I seek;
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therefore I am incouraged to pray to thee: In the words are contained, GODS Command, and Davids Obedience.
Therefore I am encouraged to pray to thee: In the words Are contained, GOD'S Command, and Davids obedience.
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Seeke my face, thy face Lord will I seeke. Gods warrant, and Davids worke answerable, the Voice, and the Ecchoe:Seek my face, thy face Lord will I seek. God's warrant, and Davids work answerable, the Voice, and the Ecchoe:
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the Voice, Seeke m• … face: the rebound backe againe of a gracious heart, Thy face Lord will I seeke.
the Voice, Seek m• … face: the rebound back again of a gracious heart, Thy face Lord will I seek.
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When thou saidst ] it is not in the originall, i• … only makes way to the sense;When thou Said ] it is not in the original, i• … only makes Way to the sense;
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passionate speeches are usually abrupt, seeke my face, thy f• … Lord will I seeke.
passionate Speeches Are usually abrupt, seek my face, thy f• … Lord will I seek.
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The first thing that I will observe from the inco• … ragement is, that God shews himselfe to his understanding creature.
The First thing that I will observe from the inco• … ragement is, that God shows himself to his understanding creature.
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God begins you see, seeke my face, he mu• … open his meaning, and shew himselfe first, God comes out of that hidden light that hee dwels in,
God begins you see, seek my face, he mu• … open his meaning, and show himself First, God comes out of that hidden Light that he dwells in,
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and discovers himselfe, and his will to his creature, especially in the word. It is our happinesse now, that we know the mind, and meaning of God.
and discovers himself, and his will to his creature, especially in the word. It is our happiness now, that we know the mind, and meaning of God.
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What is the ground of this? what need God stoope thus? There is the same ground for it, as that there is a God;
What is the ground of this? what need God stoop thus? There is the same ground for it, as that there is a God;
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these things goe in an undivided knot, God.
these things go in an undivided knot, God.
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The reasonable, understanding creature, and Religion that ties that creature to God, a discovery of God what that Religion shall be.
The reasonable, understanding creature, and Religion that ties that creature to God, a discovery of God what that Religion shall be.
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For in the entercourse betweene God and Man, man can doe nothing, except he hath his warrant from God.
For in the intercourse between God and Man, man can do nothing, except he hath his warrant from God.
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It is extreme arrogance for man to devise a worship of God.
It is extreme arrogance for man to devise a worship of God.
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Doe we thinke that God wil suffer the creature to serve him as hee pleaseth? No, that were to make the creature, which is the Servant, to be the Master.
Do we think that God will suffer the creature to serve him as he Pleases? No, that were to make the creature, which is the Servant, to be the Master.
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It belongs to the Master or Lord to appoint the service:
It belongs to the Master or Lord to appoint the service:
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what Master, or Lord will bee served according to the liberty, and wisedome, and will of his servant? And shall • … he great God of Heaven and earth bee worshipped,
what Master, or Lord will be served according to the liberty, and Wisdom, and will of his servant? And shall • … he great God of Heaven and earth be worshipped,
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and depended upon, as man pleaseth, or from any incouragement from himselfe ▪ shall not hee designe his owne worship? hee that singles out his owne worke, makes himselfe master in that;
and depended upon, as man Pleases, or from any encouragement from himself ▪ shall not he Design his own worship? he that singles out his own work, makes himself master in that;
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therefore God begins with this command, seeke my face, and then the heart answereth, thy face Lord will I seeke.
Therefore God begins with this command, seek my face, and then the heart Answers, thy face Lord will I seek.
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God must first discover his mind of necessity to the creature.
God must First discover his mind of necessity to the creature.
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Scriptures might be forced hence to shew the dutie owing from the creature, Man, to God:
Scriptures might be forced hence to show the duty owing from the creature, Man, to God:
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for the creature must have a ground for what • … he doth, it must not be will worship, Infringit, &c. It is a rule, it weakens the respect of obedience that is done without a cause:
for the creature must have a ground for what • … he does, it must not be will worship, Infringit, etc. It is a Rule, it weakens the respect of Obedience that is done without a cause:
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though a man doth a good deed, yet what reason, what ground have yee for this? and that wee may doe things upon ground, God must discover himselfe,
though a man does a good deed, yet what reason, what ground have ye for this? and that we may do things upon ground, God must discover himself,
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therefore he saith, Seeke my face.
Therefore he Says, Seek my face.
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It may bee objected, that every thing proclaimes this, to seeke God, though God had not spoken,
It may be objected, that every thing proclaims this, to seek God, though God had not spoken,
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nor his word, every creature hath a voice to say, seeke God, all his benefits have that voice to say, seeke God, whence have we them? If the creature could speake, it would say, I serve thy turne, that thou mayest serve God, that made thee and me:
nor his word, every creature hath a voice to say, seek God, all his benefits have that voice to say, seek God, whence have we them? If the creature could speak, it would say, I serve thy turn, that thou Mayest serve God, that made thee and me:
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as the Prophet saith, the rod and chastisement hath a voice, Heare the Rod, and him that smiteth, every thing hath a voice.
as the Prophet Says, the rod and chastisement hath a voice, Hear the Rod, and him that smites, every thing hath a voice.
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We know Gods nature somewhat in the creature, that he is a powerfull, a wise, 〈 ◊ 〉 just God, we see it by the works of creation, and providence:
We know God's nature somewhat in the creature, that he is a powerful, a wise, 〈 ◊ 〉 just God, we see it by the works of creation, and providence:
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but if we should know his nature, and not his will towards us, his commanding will, what hee will have us doe,
but if we should know his nature, and not his will towards us, his commanding will, what he will have us do,
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and his promising will what he will doe for us;
and his promising will what he will do for us;
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exce• … wee have a ground for this from God, the knowledge of his nature is but a con• … ed knowledge, it serves but to make us unexcusable,
exce• … we have a ground for this from God, the knowledge of his nature is but a con• … ed knowledge, it serves but to make us unexcusable,
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as in Rom. 1. it is proved at large.
as in Rom. 1. it is proved At large.
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It is too confused to be the ground of obedience, unlesse the will of God bee discovered before,
It is too confused to be the ground of Obedience, unless the will of God be discovered before,
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therefore we must know the mind of God.
Therefore we must know the mind of God.
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And that is the excellencie of the Church of God above all other people, and comp• … nies of men, that wee have the mind and will of God, what heere qui• … of us, by way o• … dutie to him;
And that is the excellency of the Church of God above all other people, and comp• … nies of men, that we have the mind and will of God, what Here qui• … of us, by Way o• … duty to him;
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and what he will doe to us, as a liberall, and rich God: These two things which are the maine are discovered, what wee looke for from God,
and what he will do to us, as a liberal, and rich God: These two things which Are the main Are discovered, what we look for from God,
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and the dutie wee owe backe gaine to God, these are distinctly opened in the word;
and the duty we owe back gain to God, these Are distinctly opened in the word;
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you see here God begin• … with David, seeke yee my face. Indeed God is a God of order:
you see Here God begin• … with David, seek ye my face. Indeed God is a God of order:
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in this subordination of God and the creature, it is fit that God should begin, it is Gods part to command, and ours • … o obey.
in this subordination of God and the creature, it is fit that God should begin, it is God's part to command, and ours • … oh obey.
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This point might be inlarged, but it is a point that doth but make way to that that followes,
This point might be enlarged, but it is a point that does but make Way to that that follows,
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therefore I will not dwell upon it. Againe in this first part Gods command or warrant, seeke yee my face; you see here,
Therefore I will not dwell upon it. Again in this First part God's command or warrant, seek ye my face; you see Here,
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God is willing to be knowne, He is willing to open and discover himselfe; God delights not to hide himselfe:
God is willing to be known, He is willing to open and discover himself; God delights not to hide himself:
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God stands not upon state, as some Emperours doe, that think their presence diminisheth respect: God is no such God, but he may bee searched into.
God Stands not upon state, as Some emperors do, that think their presence diminisheth respect: God is no such God, but he may be searched into.
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Man, if any weakenesse be discovered, wee can soone search into the depth of his excellencie,
Man, if any weakness be discovered, we can soon search into the depth of his excellency,
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but with God it is cleane otherwise, the more we know of him, the more we shall admire him.
but with God it is clean otherwise, the more we know of him, the more we shall admire him.
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None admire him more, then the blessed Angels, that see most of him, and the blessed Spirits that have communion with him;
None admire him more, then the blessed Angels, that see most of him, and the blessed Spirits that have communion with him;
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therefore hee hides not himselfe, nay hee desires to be knowne, and all those that have his Spirit, desire to make him knowne:
Therefore he hides not himself, nay he Desires to be known, and all those that have his Spirit, desire to make him known:
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Those that suppresse the knowledge of God in his will, what he performes for men, and what he requires of them, they are enemies to God, and of Gods people;
Those that suppress the knowledge of God in his will, what he performs for men, and what he requires of them, they Are enemies to God, and of God's people;
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they suppresse the opening of God, cleane contrary to Gods meaning, seeke my face, I desire to be made knowne,
they suppress the opening of God, clean contrary to God's meaning, seek my face, I desire to be made known,
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and lay open my selfe to you.
and lay open my self to you.
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Therefore we may observe by the way, that when wee are in any darke condition, that a Christian finds not the beames of God shining on him, let him not lay the blame upon God, as if God were a God that delighted to hide himselfe;
Therefore we may observe by the Way, that when we Are in any dark condition, that a Christian finds not the beams of God shining on him, let him not lay the blame upon God, as if God were a God that delighted to hide himself;
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oh no, it is not his delight, he loves not strangenesse to his poore creature;
o no, it is not his delight, he loves not strangeness to his poor creature;
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it is not a point of his policie, hee is too great to affect such poore things:
it is not a point of his policy, he is too great to affect such poor things:
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No, the fault is altogether in us, we walke not worthy of such a presence, wee want humility and preparation.
No, the fault is altogether in us, we walk not worthy of such a presence, we want humility and preparation.
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If there be any darkenesse in the creature, that he finds God doth not so shine on him,
If there be any darkness in the creature, that he finds God does not so shine on him,
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as in former times, undoubtedly the cause is in himselfe, for God saith, seeke my face, he desires to open himselfe;
as in former times, undoubtedly the cause is in himself, for God Says, seek my face, he Desires to open himself;
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but it is a point that I will not be large in. We see hence likewise, that Gods goodnesse is a Communicative, spreading goodnesse.
but it is a point that I will not be large in. We see hence likewise, that God's Goodness is a Communicative, spreading Goodness.
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That is peculiar to God, and to those that are lead with the Spirit of God, that are like him, they have a communicative diffsive goodnesse, that loves to spread it selfe, Seeke my face. I am good in my selfe,
That is peculiar to God, and to those that Are led with the Spirit of God, that Are like him, they have a communicative diffsive Goodness, that loves to spread it self, Seek my face. I am good in my self,
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but I desire to shine on you, to impart my goodnesse to you. If God had not a communicative, spreading goodnesse, hee would never have created the world:
but I desire to shine on you, to impart my Goodness to you. If God had not a communicative, spreading Goodness, he would never have created the world:
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the Father, Sonne, and Holy-ghost, were happy in themselves, and enjoyed one another before the world was,
the Father, Son, and Holy ghost, were happy in themselves, and enjoyed one Another before the world was,
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but that God delights to communicate, and spread his goodnesse, there had never beene a Creation, nor a Redemption.
but that God delights to communicate, and spread his Goodness, there had never been a Creation, nor a Redemption.
cc-acp cst np1 vvz pc-acp vvi, cc vvd po31 n1, a-acp vhd av vbn dt n1, ccx dt n1.
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God useth his creatures, not for defect of power, that he can do nothing without them:
God uses his creatures, not for defect of power, that he can do nothing without them:
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but for the spreading of his goodnesse: and thereupon comes all the subordination of one creature to another, and all to him.
but for the spreading of his Goodness: and thereupon comes all the subordination of one creature to Another, and all to him.
cc-acp p-acp dt j-vvg pp-f po31 n1: cc av vvz d dt n1 pp-f crd n1 p-acp j-jn, cc d p-acp pno31.
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Oh that we had hearts to make way for such a goodnesse, as God would cast into us,
O that we had hearts to make Way for such a Goodness, as God would cast into us,
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if wee were as wee should be. Gods goodnesse, is a spreading imparting goodnesse.
if we were as we should be. God's Goodness, is a spreading imparting Goodness.
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It is a common distinction, there is the goodnesse of the Fountaine, and the goodnesse of the Vessell, that is our goodness,
It is a Common distinction, there is the Goodness of the Fountain, and the Goodness of the Vessel, that is our Goodness,
pn31 vbz dt j n1, pc-acp vbz dt n1 pp-f dt n1, cc dt n1 pp-f dt n1, cst vbz po12 n1,
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because we contain somewhat in us that is good:
Because we contain somewhat in us that is good:
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the goodnesse of the creature, that is but the Channell, or the Cisterne, but the goodnesse of God is another manner of goodnesse, the goodnesse of the Fountaine.
the Goodness of the creature, that is but the Channel, or the Cistern, but the Goodness of God is Another manner of Goodness, the Goodness of the Fountain.
dt n1 pp-f dt n1, cst vbz p-acp dt n1, cc dt n1, cc-acp dt n1 pp-f np1 vbz j-jn n1 pp-f n1, dt n1 pp-f dt n1.
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The Fountaine begs not from the River, the Sunne borrowes not light from the Candle, God begs not goodnesse from the creature.
The Fountain begs not from the River, the Sun borrows not Light from the Candle, God begs not Goodness from the creature.
dt n1 vvz xx p-acp dt n1, dt n1 vvz xx vvi p-acp dt n1, np1 vvz xx n1 p-acp dt n1.
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Ours is a borrowed goodnesse, but his is a communicative goodnesse, seek my face: that I may impart my goodnesse.
Ours is a borrowed Goodness, but his is a communicative Goodness, seek my face: that I may impart my Goodness.
png12 vbz dt j-vvn n1, cc-acp po31 vbz dt j n1, vvb po11 n1: cst pns11 vmb vvi po11 n1.
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The Sun delights to spread his beames, and his influen• … in inferiour things, to make all things fruitfull:
The Sun delights to spread his beams, and his influen• … in inferior things, to make all things fruitful:
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1517
such a goodnesse is in God, as is in a Fountaine, or in the brest that loves to ease it selfe of milke.
such a Goodness is in God, as is in a Fountain, or in the breast that loves to ease it self of milk.
d dt n1 vbz p-acp np1, c-acp vbz p-acp dt n1, cc p-acp dt n1 cst vvz pc-acp vvi pn31 n1 pp-f n1.
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1518
I note it, that wee may conceive aright of God, that is more willing to bestow good,
I note it, that we may conceive aright of God, that is more willing to bestow good,
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then we are to aske it;
then we Are to ask it;
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hee is so willing to bestow it, that he becomes a Sutor to us, seeke yee my face, he seekes to us to seeke him.
he is so willing to bestow it, that he becomes a Suitor to us, seek ye my face, he seeks to us to seek him.
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It is strange that heaven should seek to earth; & yet so it is.
It is strange that heaven should seek to earth; & yet so it is.
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Whence comes this in God, the at ribute o• … goodnesse, the spreading goodnesse in his 〈 ◊ 〉 ture, that he desires to impart,
Whence comes this in God, the At ribute o• … Goodness, the spreading Goodness in his 〈 ◊ 〉 ture, that he Desires to impart,
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and to comm• … nicate himselfe?
and to comm• … nicate himself?
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1524
There is no envie in God, he hath none above him, and therefore he labours to make al good ▪ There is a mysterie in it,
There is not envy in God, he hath none above him, and Therefore he labours to make all good ▪ There is a mystery in it,
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1525
but if some bee 〈 ◊ 〉 good, the fault is in themselvs;
but if Some be 〈 ◊ 〉 good, the fault is in themselves;
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1526
as it is a prerogative in him to make some more, and some le• … good;
as it is a prerogative in him to make Some more, and Some le• … good;
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1527
so there is a fault in them: that I 〈 ◊ 〉 no better, it is my owne fault.
so there is a fault in them: that I 〈 ◊ 〉 no better, it is my own fault.
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1528
The prerogative belongs to God, we must not search into that:
The prerogative belongs to God, we must not search into that:
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but every man may say, I might have beene better, and more enlarged, I did not seeke his face, that hee might take occasion to • … nlarge himselfe towards me;
but every man may say, I might have been better, and more enlarged, I did not seek his face, that he might take occasion to • … nlarge himself towards me;
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1530
would wee be like our heavenly Father? let us labour to have large affections, to have a spreading goodnesse.
would we be like our heavenly Father? let us labour to have large affections, to have a spreading Goodness.
vmd pns12 vbi av-j po12 j n1? vvb pno12 vvi pc-acp vhi j n2, pc-acp vhi dt j-vvg n1.
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1531
Two things make us very like God, th• … much concerne this point: To do things freely, of our selves, and to doe them farre.
Two things make us very like God, th• … much concern this point: To do things freely, of our selves, and to do them Far.
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1532
To communicate goodnesse, and to communicate it fa• … e to many.
To communicate Goodness, and to communicate it fa• … e to many.
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1533
The greater the fire is, the further it burnes, the greater the love is, the further it extends, and communicates it selfe.
The greater the fire is, the further it burns, the greater the love is, the further it extends, and communicates it self.
dt jc dt n1 vbz, dt jc pn31 vvz, dt jc dt n1 vbz, dt jc pn31 vvz, cc n2 pn31 n1.
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1534
There are none more like God, then those that communicate what good they have to others,
There Are none more like God, then those that communicate what good they have to Others,
pc-acp vbr pix av-dc j np1, av d cst vvb q-crq j pns32 vhb p-acp ng2-jn,
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1535
and communicate it, as farre, and remote as they can, to extend it to many.
and communicate it, as Far, and remote as they can, to extend it to many.
cc vvb pn31, c-acp av-j, cc j c-acp pns32 vmb, pc-acp vvi pn31 p-acp d.
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1536
Our Saviour Christ, you see what a world were beholding to him, Heaven and earth were beholding to him;
Our Saviour christ, you see what a world were beholding to him, Heaven and earth were beholding to him;
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1537
and the nearer a man comes • … o Christ, the more there is a kind of felfe• … eniall, to doe good to others.
and the nearer a man comes • … oh christ, the more there is a kind of felfe• … eniall, to do good to Others.
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1538
Saint Paul had 〈 ◊ 〉 great measure of Christ in him, he was con• … ent to bee bestowed for the good of the Church, the care of all did lie upon him.
Saint Paul had 〈 ◊ 〉 great measure of christ in him, he was con• … ent to be bestowed for the good of the Church, the care of all did lie upon him.
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1539
A • … ublike mind is Gods mind, a publike mind is a mind that loves to do good freely,
A • … ublike mind is God's mind, a public mind is a mind that loves to do good freely,
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1540
and large• … y to others:
and large• … y to Others:
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therefore God saith, seeke my face, that I may have better opportunity to empty my goodnesse to you.
Therefore God Says, seek my face, that I may have better opportunity to empty my Goodness to you.
av np1 vvz, vvb po11 n1, cst pns11 vmb vhi jc n1 pc-acp vvi po11 n1 p-acp pn22.
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Seeke my face, that is, seeke my presence;Seek my face, that is, seek my presence;
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1543
the face is the glasse of the soule wherein we see the mind of a man, seeke my face; that is, seeke my mind, seeke my presence, as wee shall see afterward.
the face is the glass of the soul wherein we see the mind of a man, seek my face; that is, seek my mind, seek my presence, as we shall see afterwards.
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I will speake no more of that point, Gods warrant, or command, but goe on. My heart said unto thee, thy face Lord will I seeke.
I will speak no more of that point, God's warrant, or command, but go on. My heart said unto thee, thy face Lord will I seek.
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Here is the worke, and obedience, My heart said unto thee, &c. Davids heart was set in a good, and sanctified frame by God;
Here is the work, and Obedience, My heart said unto thee, etc. Davids heart was Set in a good, and sanctified frame by God;
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it was betweene God, and his obedience.
it was between God, and his Obedience.
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The heart is betweene God, and our obedience, as it were an Embassado• … r, it understands from God what God will have done ▪ and then it layes a command upon the whole man.
The heart is between God, and our Obedience, as it were an Embassado• … r, it understands from God what God will have done ▪ and then it lays a command upon the Whole man.
dt n1 vbz p-acp np1, cc po12 n1, c-acp pn31 vbdr dt np1 … sy, pn31 vvz p-acp np1 r-crq np1 vmb vhi vdn ▪ cc cs pn31 vvz dt n1 p-acp dt j-jn n1.
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1548
The hear ▪ and conscience of man is partly divine, partly humane; it hath some divinity in it, especially if the man be a holy man.
The hear ▪ and conscience of man is partly divine, partly humane; it hath Some divinity in it, especially if the man be a holy man.
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God speakes, and the heart speakes; God speakes to the Heart, and the Heart speakes to us:
God speaks, and the heart speaks; God speaks to the Heart, and the Heart speaks to us:
np1 vvz, cc dt n1 vvz; np1 vvz p-acp dt n1, cc dt n1 vvz p-acp pno12:
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1550
And oft times when we heare conscience speaking to us, we neglect it;
And oft times when we hear conscience speaking to us, we neglect it;
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1551
and as Saint Augustine said of himselfe, God spake often to me, and I was ignorant of it.
and as Saint Augustine said of himself, God spoke often to me, and I was ignorant of it.
cc c-acp n1 np1 vvd pp-f px31, np1 vvd av p-acp pno11, cc pns11 vbds j pp-f pn31.
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When there is no command in the word, that the heart directly thinkes of (as indeed many prophane carelesse men, scarce have a Bible in their houses) God speakes to them thus, conscience speakes to them some broken command, that they learne against their wils, they heed it not,
When there is no command in the word, that the heart directly thinks of (as indeed many profane careless men, scarce have a bible in their houses) God speaks to them thus, conscience speaks to them Some broken command, that they Learn against their wills, they heed it not,
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but David did not so, God said, Seekeyee my face, his heart answers, thy face Lord will I seeke.
but David did not so, God said, Seekeyee my face, his heart answers, thy face Lord will I seek.
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1554
The heart lookes upward to God, and then to it selfe: My heart said ] It said to thee, and then to it selfe:
The heart looks upward to God, and then to it self: My heart said ] It said to thee, and then to it self:
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First his heart said to God, Lord I have incouragement from thee, thou hast commanded that I should seeke thy face,
First his heart said to God, Lord I have encouragement from thee, thou hast commanded that I should seek thy face,
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1556
so his heart looked to God, and then it speakes to it selfe, Thy face Lord will I seeke:
so his heart looked to God, and then it speaks to it self, Thy face Lord will I seek:
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It looks first to God, and then to all things that come from it selfe.
It looks First to God, and then to all things that come from it self.
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1558
My heart said ] it said of that point, concerning the thing thou saidst, seeke my face. My heart said ] it said of that point, Concerning the thing thou Said, seek my face.
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My heart said [ to thee ] David saw God in all his commandements, Thou saidst to me, seeke my face, My heart said to thee. My heart said [ to thee ] David saw God in all his Commandments, Thou Said to me, seek my face, My heart said to thee.
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I know the command is from thee, I have to deale with thee, in the command and incouragement,
I know the command is from thee, I have to deal with thee, in the command and encouragement,
pns11 vvb dt n1 vbz p-acp pno21, pns11 vhb pc-acp vvi p-acp pno21, p-acp dt n1 cc n1,
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and in the warrant, I looke not to the words, but to thee, the authority, and strength of them comes from thee.
and in the warrant, I look not to the words, but to thee, the Authority, and strength of them comes from thee.
cc p-acp dt n1, pns11 vvb xx p-acp dt n2, cc-acp p-acp pno21, dt n1, cc n1 pp-f pno32 vvz p-acp pno21.
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1562
My heart said to thee, thy face Lord will I seeke. Betweene the answer of David, and Gods command and warrant;
My heart said to thee, thy face Lord will I seek. Between the answer of David, and God's command and warrant;
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1563
the heart comes to thinke seriously upon the command, and then to enjoyne the dutie.
the heart comes to think seriously upon the command, and then to enjoin the duty.
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1564
This is to be considered, because there is no knitting of these two together, but by the heart, the serious consideration of the heart,
This is to be considered, Because there is no knitting of these two together, but by the heart, the serious consideration of the heart,
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1565
when God faith, seeke my face, he answers, I will seeke thy face.
when God faith, seek my face, he answers, I will seek thy face.
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1566
How comes this returne? The soule considers the ground of the returne, before the returne.
How comes this return? The soul considers the ground of the return, before the return.
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A man when he doth any thing, hee doth it from the principles of a man;
A man when he does any thing, he does it from the principles of a man;
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a holy man when hee doth a thing, he doth it from the principle of a holy man;
a holy man when he does a thing, he does it from the principle of a holy man;
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and what is the principles and foundation of the practise of a holy man: a sanctified understanding to tell him what God hath said, and what he hath promised,
and what is the principles and Foundation of the practice of a holy man: a sanctified understanding to tell him what God hath said, and what he hath promised,
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and wherein God hath discovered himselfe.
and wherein God hath discovered himself.
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Well, when the heart knowes that once, the heart hath enough from heaven-ward, it hath enough from heaven, God hath said, and promised it:
Well, when the heart knows that once, the heart hath enough from heavenward, it hath enough from heaven, God hath said, and promised it:
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then the heart by a worke it hath of it selfe, speaks to it selfe, and to the whole man, to seeke God.
then the heart by a work it hath of it self, speaks to it self, and to the Whole man, to seek God.
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The heart will not stoop without reason, the heart of an understanding man, but when it sees the command first, seeke my face, then it answers, thy face Lord will I seeke.
The heart will not stoop without reason, the heart of an understanding man, but when it sees the command First, seek my face, then it answers, thy face Lord will I seek.
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So that this command of God, and this incouragement, and warrant from God, Seeke yee my face, it was in Davids heart, it was written,
So that this command of God, and this encouragement, and warrant from God, Seek ye my face, it was in Davids heart, it was written,
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and set, and grafted in his heart, and then his heart being awed with the command of God, God hath said thus, the heart goes again to God, thou hast said thus, Lord, Thy face will I seeke.
and Set, and grafted in his heart, and then his heart being awed with the command of God, God hath said thus, the heart Goes again to God, thou hast said thus, Lord, Thy face will I seek.
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See the depth of Davids speech, when hee faith, Lord thy face will I seeke.
See the depth of Davids speech, when he faith, Lord thy face will I seek.
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It came from his heart root, not only from the heart, but from the heart grounded upon the command, and incouragement of God.
It Come from his heart root, not only from the heart, but from the heart grounded upon the command, and encouragement of God.
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Seeke my face; there is the ground, the heart digesting this thorowly, this is Gods Command, I understand it,Seek my face; there is the ground, the heart digesting this thoroughly, this is God's Command, I understand it,
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and understand it from God, I see the authority from whence itcomes, therfore I wil stirre up my selfe, Thy face Lord will I seek:
and understand it from God, I see the Authority from whence itcomes, Therefore I will stir up my self, Thy face Lord will I seek:
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I shall have occasion to speake somewhat of it afterwards, in the next thing his obedience, therefore I goe on.
I shall have occasion to speak somewhat of it afterwards, in the next thing his Obedience, Therefore I go on.
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Thy face Iehovah will I seeke.
Thy face Jehovah will I seek.
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Here is his returne againe to God, that he will seeke the face of God, I will seeke thy face in all my necessities,
Here is his return again to God, that he will seek the face of God, I will seek thy face in all my necessities,
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then I will seeke to thee;
then I will seek to thee;
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and in all thine ordinances I will seeke to thee, whereinsoever thy presence is discovered, thy presence is in all places, especially in thine ordinances, thy presence is in all times, especially in the time of trouble, and need;
and in all thine ordinances I will seek to thee, whereinsoever thy presence is discovered, thy presence is in all places, especially in thine ordinances, thy presence is in all times, especially in the time of trouble, and need;
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in all times of need I will seeke to thee, in all exigences I will seeke unto thee,
in all times of need I will seek to thee, in all exigences I will seek unto thee,
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and in all thi• … e ordinances wherein I may find thee;
and in all thi• … e ordinances wherein I may find thee;
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I know I may meet with thee there, thou givest thy people meetings in thine ordinances, it is thy walke,
I know I may meet with thee there, thou givest thy people meetings in thine ordinances, it is thy walk,
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therefore thy face Lord will I seeke where I may be sure to meet thee, in thine owne way and ordinances: So much for the meaning.
Therefore thy face Lord will I seek where I may be sure to meet thee, in thine own Way and ordinances: So much for the meaning.
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Thy face Lord will I seeke. Here is first of all an Application, and obedience from Application;
Thy face Lord will I seek. Here is First of all an Application, and Obedience from Application;
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they be words of particular Application: Thy face will I seeke.
they be words of particular Application: Thy face will I seek.
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God had given him a ground, Seeke yee my face, his heart makes the Application, Thy face I will seeke, applying the generall incouragement to himself in particular.
God had given him a ground, Seek ye my face, his heart makes the Application, Thy face I will seek, applying the general encouragement to himself in particular.
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So that you may observe hence that, The ground of all obedience, of all holy entercourse with God, is a Spirit of Application.
So that you may observe hence that, The ground of all Obedience, of all holy intercourse with God, is a Spirit of Application.
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Applying the truths of God, though (generally spoken) to our selves in particular.
Applying the truths of God, though (generally spoken) to our selves in particular.
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It is spoken here in the plurall number, Seeke yee my face; but the generall implies the particular,
It is spoken Here in the plural number, Seek ye my face; but the general Implies the particular,
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as London is in England, Seeke yee my face, all yee that are the people of God;
as London is in England, Seek ye my face, all ye that Are the people of God;
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but I am one of them:
but I am one of them:
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what though I be not named? (that tenent in Popery is against sense) when a man is condemned by the law, is his name in the law? It is against such a fact; hee is a Malefactor:
what though I be not nam? (that tenent in Popery is against sense) when a man is condemned by the law, is his name in the law? It is against such a fact; he is a Malefactor:
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And so the particular is included in the generall, Seeke yee my face. David knew that, reason taught him that, and not Religion.
And so the particular is included in the general, Seek ye my face. David knew that, reason taught him that, and not Religion.
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Now the ground of Application of divine truths to our selves in particular, is this;
Now the ground of Application of divine truths to our selves in particular, is this;
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that the truth of God (setting aside some circumstantiall things, that arise sometimes to particular persons, that sometimes limit the command to one person,
that the truth of God (setting aside Some circumstantial things, that arise sometime to particular Persons, that sometime limit the command to one person,
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or the promise to one person (cut off those distinctions) all comfortable truths agreeto Gods people in all ages,
or the promise to one person (Cut off those Distinctions) all comfortable truths agreeto God's people in all ages,
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while there is a Church in the world. Al truths are eternall truths, die not as men doe.
while there is a Church in the world. All truths Are Eternal truths, die not as men do.
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David is dead, and Moses is dead, but this truth is not dead, Seeke yee my face: Paul is gone,David is dead, and Moses is dead, but this truth is not dead, Seek ye my face: Paul is gone,
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and Peter is gone, we are the Davids, and the Mose's, the Peters, and the Pauls now, those truths that were good to them, are good to us.
and Peter is gone, we Are the Davids, and the Mose's, the Peter's, and the Paul's now, those truths that were good to them, Are good to us.
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Whatsoever was written before, was written for our comfort.
Whatsoever was written before, was written for our Comfort.
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There is an eternall truth that runs through all ages of the Church, that hath an everlasting comfort ▪ God hath framed the Scriptures not to be limited to the times, wherin they were written,
There is an Eternal truth that runs through all ages of the Church, that hath an everlasting Comfort ▪ God hath framed the Scriptures not to be limited to the times, wherein they were written,
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as the Papists idly speak, Bellarmine and others, as if they were occasionall things, that the Scriptures were written by occasion of such,
as the Papists idly speak, Bellarmine and Others, as if they were occasional things, that the Scriptures were written by occasion of such,
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and such men, and concerned only those times:
and such men, and concerned only those times:
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but the Scriptures were written for all times, and it concernes a times to apply all truths to themselves (setting aside those circumstances, that are applyed to particular men, which are easie to discern) in Heb. 13 ▪ that that was said to Iosua, Ios. 1. the Apostle applies it to the Church in his time, and to all:
but the Scriptures were written for all times, and it concerns a times to apply all truths to themselves (setting aside those Circumstances, that Are applied to particular men, which Are easy to discern) in Hebrew 13 ▪ that that was said to Iosua, Ios. 1. the Apostle Applies it to the Church in his time, and to all:
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Bee not afraid, I will not faile thee, nor forsake thee, it is a generall truth.be not afraid, I will not fail thee, nor forsake thee, it is a general truth.
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And Abraham believed God, and it was imputed to him for righteousnesse, that whosoever beleeves as Abraham, is a sonne of Abraham. These truths are universall,And Abraham believed God, and it was imputed to him for righteousness, that whosoever believes as Abraham, is a son of Abraham. These truths Are universal,
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and concerne every one, as well as any. And so many other places of Scripture:
and concern every one, as well as any. And so many other places of Scripture:
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The promise of the blessed seed, the beleeving of it runs from the beginning of the world, in all ages to the comming of Christ.The promise of the blessed seed, the believing of it runs from the beginning of the world, in all ages to the coming of christ.
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All other promises were but an inlargement of that, that was the Mother-promise; that is the ground of Application, that the generall truths agree to all the Churches.
All other promises were but an enlargement of that, that was the Mother-promise; that is the ground of Application, that the general truths agree to all the Churches.
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The truth of God is the portion of every child of God, he may claime every promise,
The truth of God is the portion of every child of God, he may claim every promise,
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and ought to follow the direction of every command. The reason is, because al the Church of God are Heires alike;
and ought to follow the direction of every command. The reason is, Because all the Church of God Are Heirs alike;
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Heires of the Promise, Children of Abraham, Heires of salvation, they have interest in Christ-alike, in whom all the promises, are Yea, and Amen; in whom all the promises have their making, and their performance.
Heirs of the Promise, Children of Abraham, Heirs of salvation, they have Interest in Christ-alike, in whom all the promises, Are Yea, and Amen; in whom all the promises have their making, and their performance.
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And by reason that there is an indifferent equality (in regard of the maine things) of all the children of God:
And by reason that there is an indifferent equality (in regard of the main things) of all the children of God:
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they have interest alike in all the benefits by Christ;
they have Interest alike in all the benefits by christ;
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in all truths, in all substantiall duties to God, and all favours from God, that is the ground of the equity of Application.
in all truths, in all substantial duties to God, and all favours from God, that is the ground of the equity of Application.
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But if you will have the ground of the necessity of it, nature will shew that:
But if you will have the ground of the necessity of it, nature will show that:
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for the truths are food, if food bee not taken, what good doth it doe, without application ▪ The word of God is a sword:
for the truths Are food, if food be not taken, what good does it do, without application ▪ The word of God is a sword:
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what will a sword doe, if it hangs up in a mans Chamber ▪ or if it be not used,
what will a sword do, if it hangs up in a men Chamber ▪ or if it be not used,
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when the enemy approacheth ▪ The Application of the sword of the Spirit gives the vertue to it, it is to no purpose else, divine truths are physick,
when the enemy Approaches ▪ The Application of the sword of the Spirit gives the virtue to it, it is to no purpose Else, divine truths Are physic,
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if it be not applyed, what use is there of physick?
if it be not applied, what use is there of physic?
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There is a necessity (if wee will obey God) of a Spirit of Application;
There is a necessity (if we will obey God) of a Spirit of Application;
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there is nothing that will doe good, but by application, neither in nature, nor in grace:
there is nothing that will do good, but by application, neither in nature, nor in grace:
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There must bee a virtuall application at least:
There must be a virtual application At least:
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the heavens worke upon the earth, there is no Application bodily, the heavens are too high;
the heavens work upon the earth, there is no Application bodily, the heavens Are too high;
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but there is a virtuall Application, there comes light in, and influence to these inferiour bodies:
but there is a virtual Application, there comes Light in, and influence to these inferior bodies:
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therefore we say the Sunne is in the house, and in the place we are in,
Therefore we say the Sun is in the house, and in the place we Are in,
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though there bee only his influence there.
though there be only his influence there.
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But there must bee application of divine truth to the soule, it must be brought neere the soule,
But there must be application of divine truth to the soul, it must be brought near the soul,
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before the soule can moove ▪ There is a necessity of Application from a principle of nature, to make it our owne.
before the soul can move ▪ There is a necessity of Application from a principle of nature, to make it our own.
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Now as in nature there is a power in the soule, to worke out of the food, that that is good for every member, which we call a digestive power and faculty;
Now as in nature there is a power in the soul, to work out of the food, that that is good for every member, which we call a digestive power and faculty;
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that applies, and as• … milates the meat and nourishment we take to every part.
that Applies, and as• … milates the meat and nourishment we take to every part.
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There be fibra sucking veines, that suck out of the meat strength, for this and that purpose.
There be fibra sucking Veins, that suck out of the meat strength, for this and that purpose.
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So there is in the soule of every Christian, and holy man, there is a spirituall sucking, there is a drawing, assimilating digesting Spirit, that digests and drawes out nourishment out of the booke of God, that is fit for him, that hee can say, this is mine, this is for me;
So there is in the soul of every Christian, and holy man, there is a spiritual sucking, there is a drawing, assimilating digesting Spirit, that digests and draws out nourishment out of the book of God, that is fit for him, that he can say, this is mine, this is for me;
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I want comfort, and strength, and direction, here it is; I want light, here it is;
I want Comfort, and strength, and direction, Here it is; I want Light, Here it is;
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I am weake, here is supply for it:
I am weak, Here is supply for it:
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so there is a digestive power by the Spirit of God in every Christian, to suck,
so there is a digestive power by the Spirit of God in every Christian, to suck,
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and to draw out of the word, that that is fit for all purposes and turnes,
and to draw out of the word, that that is fit for all Purposes and turns,
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and he can apply the word upon every occasion; as if it be a command, hee obeyes it;
and he can apply the word upon every occasion; as if it be a command, he obeys it;
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if it be a threatning, hee trembles at it; if it be comfort, he rests in it;
if it be a threatening, he trembles At it; if it be Comfort, he rests in it;
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if it be a direction, hee followes it likewise:
if it be a direction, he follows it likewise:
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Hee applies it answerable to the nature of the word whatsoever it is, his heart is moulded answerable to the word, by reason of the Spirit of Application.
He Applies it answerable to the nature of the word whatsoever it is, his heart is moulded answerable to the word, by reason of the Spirit of Application.
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As there is a ground of the Application of the word, and a necessity of it;
As there is a ground of the Application of the word, and a necessity of it;
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so there is a principle of Application;
so there is a principle of Application;
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that is, the Spirit of God in the hearts of the children of God, teaching their spirits to draw wholsome truths fitting to themselves,
that is, the Spirit of God in the hearts of the children of God, teaching their spirits to draw wholesome truths fitting to themselves,
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and none but the children of God can doe it, that have the Spirit of God, they cannot apply the word of God aright.
and none but the children of God can do it, that have the Spirit of God, they cannot apply the word of God aright.
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False Application of the word of God, is the cause of all mischiefe sometimes, when those that apply the law, should apply the Gospel;
False Application of the word of God, is the cause of all mischief sometime, when those that apply the law, should apply the Gospel;
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and on the contrary, when those that should apply the law, sinfull secure persons, apply the Gospel.
and on the contrary, when those that should apply the law, sinful secure Persons, apply the Gospel.
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Many times poore distressed persons, that comfort belongs to, Oh comfort my people, they apply the Law that belongs not to them, in that case false application is the ground of mischiefe;
Many times poor distressed Persons, that Comfort belongs to, O Comfort my people, they apply the Law that belongs not to them, in that case false application is the ground of mischief;
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therefore the Spirit of God is the principle of Application of divine truths, according to the exigence, and estate of Gods people.
Therefore the Spirit of God is the principle of Application of divine truths, according to the exigence, and estate of God's people.
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Therefore wee should be stirred up to beg the Spirit of Application, to maintaine our communion,
Therefore we should be stirred up to beg the Spirit of Application, to maintain our communion,
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and entercourse with God, that we may apply every thing duely, and truly to our selvs, & our own foules;
and intercourse with God, that we may apply every thing duly, and truly to our selves, & our own fowls;
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all is to no purpose else, if we do not apply it:
all is to no purpose Else, if we do not apply it:
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if it be not brought home to our soules, and digested throughly in our hearts, wee must say, this is from God, and this belongs to me;
if it be not brought home to our Souls, and digested thoroughly in our hearts, we must say, this is from God, and this belongs to me;
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when we heare truths unfolded, to say of our selves, this concernes me;
when we hear truths unfolded, to say of our selves, this concerns me;
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and say not, this is a good portion, and a good truth for such a one,
and say not, this is a good portion, and a good truth for such a one,
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and such a one, but every one take out his owne portion, this is for me.
and such a one, but every one take out his own portion, this is for me.
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God saith, Seeke my face, thy face Lord will I seeke, with a spirit of Application.
God Says, Seek my face, thy face Lord will I seek, with a Spirit of Application.
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If wee doe not, as indeed it is the fault of the times, to heare the word of God loosely;
If we do not, as indeed it is the fault of the times, to hear the word of God loosely;
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wee care not so much to heare the word of God, as to heare the gifts of men, wee desire to heare fine things to increase notions, we delight in them,
we care not so much to hear the word of God, as to hear the Gifts of men, we desire to hear fine things to increase notions, we delight in them,
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and to heare some empty creature, to fasten upon a storie, or some phrases by the by) alas you come here to heare duties,
and to hear Some empty creature, to fasten upon a story, or Some phrases by the by) alas you come Here to hear duties,
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and comforts, if you be good, and sentences against you, if you be naught, wee speak Gods threatnings to you, that will wound you to hell,
and comforts, if you be good, and sentences against you, if you be nought, we speak God's threatenings to you, that will wound you to hell,
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except you pull them out by repentance. It is another manner of matter to heare, then it is took for.
except you pull them out by Repentance. It is Another manner of matter to hear, then it is took for.
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Take heed how you hear saith Christ, so we had need, for the word that we hear now, shall judge us at the latter day, thereupon wee should labour for a spirit of Application, to make a right use of it, as we should.Take heed how you hear Says christ, so we had need, for the word that we hear now, shall judge us At the latter day, thereupon we should labour for a Spirit of Application, to make a right use of it, as we should.
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Therefore those humble soules that are cast downe in the sight, and sense of their sins, they must apply the sweet,
Therefore those humble Souls that Are cast down in the sighed, and sense of their Sins, they must apply the sweet,
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1670
and blessed comforts of the Gospel, such as are contrite in spirit, Blessed are the poore in spirit, blessed are they that hunger and thirst after righteousnesse.
and blessed comforts of the Gospel, such as Are contrite in Spirit, Blessed Are the poor in Spirit, blessed Are they that hunger and thirst After righteousness.
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Come unto mee, all yee that are weary, and heavie laden, &c. Those on the other side, that goe on in a course of sin,Come unto me, all ye that Are weary, and heavy laden, etc. Those on the other side, that go on in a course of since,
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and will not be reclaimed, let them consider what Moses saith, Deut. 29. If a man goe on,
and will not be reclaimed, let them Consider what Moses Says, Deuteronomy 29. If a man go on,
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and blesse himselfe, my wrath shall smoake against such a man, and burne to hell. and bless himself, my wrath shall smoke against such a man, and burn to hell.
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I will not remove my wrath from him, till by little and little I take my good spirit from him,
I will not remove my wrath from him, till by little and little I take my good Spirit from him,
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and let him goe with some temporall comforts, and then bring him to hell.
and let him go with Some temporal comforts, and then bring him to hell.
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I will curse him in his blessings, hee shall have blessings, but he shall be cursed in all that he doth,I will curse him in his blessings, he shall have blessings, but he shall be cursed in all that he does,
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and all things shall bee in wrath and anger, that shall burne to hell. Such like places let such men apply to themselves:
and all things shall be in wrath and anger, that shall burn to hell. Such like places let such men apply to themselves:
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there is no comfort at all to men that live in sin wittingly, and willingly: If I regard iniquity in my heart, God will not heare my prayer.
there is no Comfort At all to men that live in since wittingly, and willingly: If I regard iniquity in my heart, God will not hear my prayer.
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If a man 〈 ◊ 〉 me ordinance of God, hearing, and good means, His prayer shall be abhominable.
If a man 〈 ◊ 〉 me Ordinance of God, hearing, and good means, His prayer shall be abominable.
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Hee that will 〈 ◊ 〉 heare the Law, his prayer is abhominable. He that will 〈 ◊ 〉 hear the Law, his prayer is abominable.
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The applying of these things would make men bethinke themselves, and turne to God, when he considers what part of the word belongs to him, and makes a right Application.
The applying of these things would make men bethink themselves, and turn to God, when he considers what part of the word belongs to him, and makes a right Application.
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If we make not a right Application of Gods truths, this mischiefe will come ofit, we 〈 ◊ 〉 hour God, and his bounty:
If we make not a right Application of God's truths, this mischief will come ofit, we 〈 ◊ 〉 hour God, and his bounty:
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hath God beene so bountifull, as to give us so many instructions, and such promises,
hath God been so bountiful, as to give us so many instructions, and such promises,
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and shall not we 〈 ◊ 〉 them our own? what is the end of the ministery,
and shall not we 〈 ◊ 〉 them our own? what is the end of the Ministry,
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but to spread before us the unsearchable riches of Christ? they are yours, if you will take them,
but to spread before us the unsearchable riches of christ? they Are yours, if you will take them,
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when you have not a spirit of Application, and are not in case to take them, they are lost; Gods bounty is discredited.
when you have not a Spirit of Application, and Are not in case to take them, they Are lost; God's bounty is discredited.
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The Devill rejoyceth, when hee seeth what excellent things are laid open in the Church of God, in the ministery, what sweet promises and comforts,
The devil Rejoiceth, when he sees what excellent things Are laid open in the Church of God, in the Ministry, what sweet promises and comforts,
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but here is no body to take them, and lay hold on them:
but Here is no body to take them, and lay hold on them:
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Like a table that is richly furnished, and there is no body comes and takes it;
Like a table that is richly furnished, and there is no body comes and Takes it;
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it makes the Devill sport, it rejoyceth the enemy of mankind;
it makes the devil sport, it Rejoiceth the enemy of mankind;
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when we loose so great advantage, that wee will not apply those blessed truths, and make them our own.
when we lose so great advantage, that we will not apply those blessed truths, and make them our own.
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There is no greater delight to Sathan, then for us to refuse those dainties that God hath provided for us;
There is no greater delight to Sathan, then for us to refuse those dainties that God hath provided for us;
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what can rejoyce an enemy more, then to see courtesies refused? He sees that all the Scripture is for comfort to poore distressed soules,
what can rejoice an enemy more, then to see courtesies refused? He sees that all the Scripture is for Comfort to poor distressed Souls,
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and when they refuse their comforts, and set light by them, as they tell Iob, Settest thou light by the consolations of the Almighty? Then Sathan, the enemy of mankind,
and when they refuse their comforts, and Set Light by them, as they tell Job, Settest thou Light by the consolations of the Almighty? Then Sathan, the enemy of mankind,
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1695
and especially the enemy of our comfort, since he hath lost all comfort, and al hope of it himselfe, hee rejoyceth to see us in this condition comfortlesse;
and especially the enemy of our Comfort, since he hath lost all Comfort, and all hope of it himself, he Rejoiceth to see us in this condition comfortless;
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1696
therefore let us lay claime to the promises by a spirit of Application. Againe, we are inju• … ious to our selves, wee rob our owne soules;
Therefore let us lay claim to the promises by a Spirit of Application. Again, we Are inju• … jous to our selves, we rob our own Souls;
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1697
the want of this makes Christians be discouraged, and droope as they doe; when they are cast downe, all comfortable truths belongs to them;
the want of this makes Christians be discouraged, and droop as they do; when they Are cast down, all comfortable truths belongs to them;
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1698
yet they put them off, this is not for me;
yet they put them off, this is not for me;
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1699
and those in my case, when God saith, hee will come and dwell with a humble heart, this is not for me:
and those in my case, when God Says, he will come and dwell with a humble heart, this is not for me:
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1700
this spirit of peevishnesse and frowardnesse, is that that keepes them long from that comfort that they might enjoy:
this Spirit of peevishness and frowardness, is that that keeps them long from that Comfort that they might enjoy:
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1701
What, to be in the middest of comforts, and to starve, for a man to be at a feast,
What, to be in the midst of comforts, and to starve, for a man to be At a feast,
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1702
and to starve, because he hath not a spirit to digest, and to take that that is fit for him?
and to starve, Because he hath not a Spirit to digest, and to take that that is fit for him?
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1703
We detest, (and deservedly) those misers that in the middest of all their abundance, will not spend six pence upon themselves;
We detest, (and deservedly) those misers that in the midst of all their abundance, will not spend six pence upon themselves;
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1704
what a spirit of basenesse is this, in the middest of spirituall contentments and refreshings,
what a Spirit of baseness is this, in the midst of spiritual contentment's and refreshings,
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1705
when God offers to feed our soules with the sa• … things of his house, to say oh, no, this belon• … not to mee;
when God offers to feed our Souls with the sa• … things of his house, to say o, no, this belon• … not to me;
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1706
and cherish a peevish froward spirit that puts all away.
and cherish a peevish froward Spirit that puts all away.
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1707
Why doe we not labo• … to be in such a condition, that we may be cherished? and that wee may have satisfaction ▪ to be truly hungry,
Why do we not labo• … to be in such a condition, that we may be cherished? and that we may have satisfaction ▪ to be truly hungry,
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1708
and poore in spirit, that we may be filled, and satisfied; and not to goe on thus stubbornly.
and poor in Spirit, that we may be filled, and satisfied; and not to go on thus stubbornly.
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1709
There is a proud kind of modesty, oh, this belongs not to me, I am unworthy:
There is a proud kind of modesty, o, this belongs not to me, I am unworthy:
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1710
if we will hearken to our owne misgiving hearts in the time of temptation, wee shall never answer God,
if we will harken to our own misgiving hearts in the time of temptation, we shall never answer God,
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1711
and say, Lord thy face will I seeke. Therefore let us labour for aspirit of supplication:
and say, Lord thy face will I seek. Therefore let us labour for aspirit of supplication:
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1712
I will not inforce that point further.
I will not enforce that point further.
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1713
Now from this spirit of Application (from this generall, seeke yee my face) comes obedience:
Now from this Spirit of Application (from this general, seek ye my face) comes Obedience:
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1714
for it is a speech of obedience. Thy face Lord will I seeke. I will seeke by thy strength and grace:
for it is a speech of Obedience. Thy face Lord will I seek. I will seek by thy strength and grace:
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1715
for when God utters a generall command to his children, theregoes with that command a secret vertue, whereby they are enabled to seeke him.
for when God utters a general command to his children, theregoes with that command a secret virtue, whereby they Are enabled to seek him.
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1716
There came a hidden vertue with this, seeke my face, when Davids spirit was raised by God to thinke of it, together with the thought of this, seeke my face, there was a vertue enabling his soule to returne back to God, to say, Lord thy face will I seeke.
There Come a hidden virtue with this, seek my face, when Davids Spirit was raised by God to think of it, together with the Thought of this, seek my face, there was a virtue enabling his soul to return back to God, to say, Lord thy face will I seek.
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1717
So though David said, I will seeke thy face, yet there was a spiri• … uall vertue that enabled him.
So though David said, I will seek thy face, yet there was a spiri• … uall virtue that enabled him.
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1718
God must find is before we can seeke him;
God must find is before we can seek him;
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1719
he must not only give the command to seeke his face, but toge• … her with the command, there goes a work of • … he Spirit, to the children of God, that ina• … leth them to seeke him.
he must not only give the command to seek his face, but toge• … her with the command, there Goes a work of • … he Spirit, to the children of God, that ina• … leth them to seek him.
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1720
In the covenant of grace, God doth his part • … nd ours too:
In the Covenant of grace, God does his part • … and ours too:
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1721
our part is to seeke God, to • … lease him, and walke before him (they are all • … ne, I need not be curious in particulars.) Now • … his was not a speech of selfe confidence:
our part is to seek God, to • … lease him, and walk before him (they Are all • … ne, I need not be curious in particulars.) Now • … his was not a speech of self confidence:
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1722
but 〈 ◊ 〉 speech of the spirit of God, that went with the command to him.
but 〈 ◊ 〉 speech of the Spirit of God, that went with the command to him.
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1723
This is a greatincouragement (by the way) to heare good things, and to come to the Congregation;
This is a greatincouragement (by the Way) to hear good things, and to come to the Congregation;
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1724
we heare many great things, high duties, but we are not able to performe them;
we hear many great things, high duties, but we Are not able to perform them;
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1725
It is true, but the Gospel is the ministerie of the Spirit, and together with the dutie there goes the spirit to inable us to the duty.
It is true, but the Gospel is the Ministry of the Spirit, and together with the duty there Goes the Spirit to inable us to the duty.
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1726
Stand up and walke, saith Peter to the poore lame man, and there went an enabling vertue to raise him.Stand up and walk, Says Peter to the poor lame man, and there went an enabling virtue to raise him.
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1727
Arise, saith Christ to Lazarus, and there went a divine vertue to make him rise,Arise, Says christ to Lazarus, and there went a divine virtue to make him rise,
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1728
and here, seeke my face, there went a divine vertue to make him seeke, which those that contemne the ordinances of God want,
and Here, seek my face, there went a divine virtue to make him seek, which those that contemn the ordinances of God want,
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1729
because they will not attend upon the ordinances: so much for that. Now I come to his obedience, Thy face Lord will I seeke.
Because they will not attend upon the ordinances: so much for that. Now I come to his Obedience, Thy face Lord will I seek.
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1730
This obedience ariseth from Application and his obedience hath these qualifications. This Obedience arises from Application and his Obedience hath these qualifications.
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1731
It was present, as soone as hee heard God will, as soone as his heart did thinke of the word, he puts not off.
It was present, as soon as he herd God will, as soon as his heart did think of the word, he puts not off.
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1732
The Spirit of God, and the workes of it are not slow in the children o• … God;
The Spirit of God, and the works of it Are not slow in the children o• … God;
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1733
but when they heare their dutie, then is a spirit presently, Thy face will I seeke, before the heart grow cold againe.
but when they hear their duty, then is a Spirit presently, Thy face will I seek, before the heart grow cold again.
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1734
Againe, this returne and answer, as it wa• … present, so likewise it was a pliable obedience, Thy face will I seeke:
Again, this return and answer, as it wa• … present, so likewise it was a pliable Obedience, Thy face will I seek:
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1735
It is a speech of a ready cheerfull, pliable heart.
It is a speech of a ready cheerful, pliable heart.
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1736
Where the Spirit o• … God workes, it makes not only present, and quick, but cheerfull, and pliable:
Where the Spirit o• … God works, it makes not only present, and quick, but cheerful, and pliable:
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1737
For the Spirit of God is like fire, that softens the hardnesse of the heart, that naturally is like iron, and makes it pliable.
For the Spirit of God is like fire, that softens the hardness of the heart, that naturally is like iron, and makes it pliable.
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1738
Gods people are a voluntary people, as it is Psal. 110. a people of devotion, of readinesse of will,
God's people Are a voluntary people, as it is Psalm 110. a people of devotion, of readiness of will,
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1739
and cheerfulness, a free hearted people, a people set at large they are lead with a Royal spirit, a spirit above their owne;
and cheerfulness, a free hearted people, a people Set At large they Are led with a Royal Spirit, a Spirit above their own;
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1740
and that makes that easie, and pleasant to them, that otherwise is difficult, and impossible to nature.
and that makes that easy, and pleasant to them, that otherwise is difficult, and impossible to nature.
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1741
When Isaiah's lips were touched with a co• … from the Altar;
When Isaiah's lips were touched with a co• … from the Altar;
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1742
that is, he had somewhat from the Spirit of God, to incourage nature, th• … here I am Lord, send me, he detracted the busines• … before,
that is, he had somewhat from the Spirit of God, to encourage nature, th• … Here I am Lord, send me, he detracted the busines• … before,
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1743
and put it off as much as he could.
and put it off as much as he could.
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1744
The Spirit of God makes pliable, as wee see in the Acts, they cared not for suffering whips, or any • … hing,
The Spirit of God makes pliable, as we see in the Acts, they cared not for suffering whips, or any • … hing,
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1745
because they were made pliable to Gods service, they accounted it an honour to suffer • … ny thing for Gods sake;
Because they were made pliable to God's service, they accounted it an honour to suffer • … ny thing for God's sake;
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1746
the obedience that is good, is pliable and cheerfull.
the Obedience that is good, is pliable and cheerful.
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1747
God would have things in the Church done by such people, the very building of the Ta• … ernacle was done by such voluntary people, • … hat brought in, as God moved their hearts.God would have things in the Church done by such people, the very building of the Ta• … ernacle was done by such voluntary people, • … hat brought in, as God moved their hearts.
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1748
Oh (Beloved) a Christian knowes what it is to have a Royall Spirit, a free spirit.
O (beloved) a Christian knows what it is to have a Royal Spirit, a free Spirit.
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1749
David knew it, when he had lost it by his sin, he pra• … ed that he might have a free spirit, a cheerfull spirit in the service of God, and in his particular calling:David knew it, when he had lost it by his since, he pra• … ed that he might have a free Spirit, a cheerful Spirit in the service of God, and in his particular calling:
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1750
for sin darkens, and straitens the soule.
for since darkens, and straitens the soul.
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1751
Thy face will I seeke, his heart was weary, and pliable now as God would have it.Thy face will I seek, his heart was weary, and pliable now as God would have it.
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1752
So should our hearts be, and they will be so, if we have the Spirit of God, ready, and cheerfull.
So should our hearts be, and they will be so, if we have the Spirit of God, ready, and cheerful.
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1753
God hath none to fight his battailes against Satan, and the Kingdome of Darkenesse, but voluntaries:God hath none to fight his battles against Satan, and the Kingdom of Darkness, but voluntaries:
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1754
all Gods people are voluntaries, they are not prest souldiers; I meane, not against their wils in that sense.
all God's people Are voluntaries, they Are not pressed Soldiers; I mean, not against their wills in that sense.
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1755
Indeed they have presse-money in Baptisme, to fight against the world, the flesh, and the Devill;
Indeed they have press-money in Baptism, to fight against the world, the Flesh, and the devil;
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1756
but they are not prest, they are voluntaries, they know they serve a good Generall, that will pay them abundantly;
but they Are not pressed, they Are voluntaries, they know they serve a good General, that will pay them abundantly;
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1757
therefore they labour to be voluntarie:
Therefore they labour to be voluntary:
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1758
It is a good saying, there is no vertue in men that doe things against their wils:
It is a good saying, there is no virtue in men that do things against their wills:
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1759
for that is vertue, and grace that comes from a man, from his owne principles, from cheerfulnesse, God loves a cheerfull giver.
for that is virtue, and grace that comes from a man, from his own principles, from cheerfulness, God loves a cheerful giver.
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1760
I might inlarge this, but I doe but take it, as it may strengthen the point:
I might enlarge this, but I do but take it, as it may strengthen the point:
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1761
our obedience to God, it must be pliable, and cheerfull, and voluntary. Againe, obedience, if it be true, it is perfect, and sincere, looking to God.
our Obedience to God, it must be pliable, and cheerful, and voluntary. Again, Obedience, if it be true, it is perfect, and sincere, looking to God.
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1762
Thy face Lord will I seeke: Thy face Lord will I seek:
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1763
we must eye God in it, and Gods commandement, and not have a double eye, wee must not looke to our own selves, it must be perfect obedience;
we must eye God in it, and God's Commandment, and not have a double eye, we must not look to our own selves, it must be perfect Obedience;
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1764
that is, opposite to that which is hypocriticall, that is the best perfection:
that is, opposite to that which is hypocritical, that is the best perfection:
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1765
for the perfection of degrees is not to be attained here, but this perfection of soundnesse is to be laboured for,
for the perfection of Degrees is not to be attained Here, but this perfection of soundness is to be laboured for,
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1766
as wee see here, it was a sound obedience, Thy face Lord will I seeke, I will not seeke thy favours,
as we see Here, it was a found Obedience, Thy face Lord will I seek, I will not seek thy favours,
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1767
and blessings so much, as thy face. It was perfect obedience, as perfection is opposed to unsoundnesse.
and blessings so much, as thy face. It was perfect Obedience, as perfection is opposed to unsoundness.
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1768
It was likewise a professed obedience, before all the world, in spight of Satan. Thy face will I seeke;
It was likewise a professed Obedience, before all the world, in spite of Satan. Thy face will I seek;
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1769
let the devill, and the world doe what they can, let others doe as they will;
let the Devil, and the world do what they can, let Others doe as they will;
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1770
but as Iosua saith, If you will worship other Gods, if you will fall away doe:
but as Iosua Says, If you will worship other God's, if you will fallen away do:
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1771
But I and my house will serve the Lord: But I and my house will serve the Lord:
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1772
what if his house will not serve the Lord? If my house will not serve the Lord, I will.
what if his house will not serve the Lord? If my house will not serve the Lord, I will.
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1773
So wee should all be of Iosua's mind, I and my house will serve the Lord;
So we should all be of Joshua's mind, I and my house will serve the Lord;
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1774
let the world goe which way it will.
let the world go which Way it will.
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1775
In blessed Saint Pauls time, oh, saith he, There are many of whom I have told you often,
In blessed Saint Paul's time, o, Says he, There Are many of whom I have told you often,
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1776
and now tell you weeping, who are enemies to the Crosse of Christ, whose end is damnation, who mind earthly things. and now tell you weeping, who Are enemies to the Cross of christ, whose end is damnation, who mind earthly things.
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1777
What doth Paul in the meane time? oh, but our conversation is in heaven, we swim a contrary way, we care not to let the world know it, our conversation is another way.
What does Paul in the mean time? o, but our Conversation is in heaven, we swim a contrary Way, we care not to let the world know it, our Conversation is Another Way.
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1778
So our obedience must not only be present, and pliable, and perfect, but a professed obedience, that is, to breake through all the oppositions of the Devill,
So our Obedience must not only be present, and pliable, and perfect, but a professed Obedience, that is, to break through all the oppositions of the devil,
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1779
and the world, with an invincible resolution, to b• … eak through all difficulties, and scandals, and examples of great persons; and of this, and that;
and the world, with an invincible resolution, to b• … eak through all difficulties, and scandals, and Examples of great Persons; and of this, and that;
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1780
if we will goe to God, and say truely, Lord thy face will I seeke:
if we will go to God, and say truly, Lord thy face will I seek:
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1781
Let other men seeke what they will, let them seeke the face, and favour of others, thy face will I seeke, thou shalt be in stead of all to me, as indeed hee is.
Let other men seek what they will, let them seek the face, and favour of Others, thy face will I seek, thou shalt be in stead of all to me, as indeed he is.
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1782
Againe, as it is a professed, so it is a continued, a perpetuall obedience; hee is resolved for the time to come:
Again, as it is a professed, so it is a continued, a perpetual Obedience; he is resolved for the time to come:
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1783
Thy face will I seek, not onely now, and then turne my back upon thee afterwards:Thy face will I seek, not only now, and then turn my back upon thee afterwards:
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1784
but I will seeke thy face, till I see thee in heaven.
but I will seek thy face, till I see thee in heaven.
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1785
I see thy face in thine ordinances, in the word, in thy people, where two or three bee gathered, thou are among them.
I see thy face in thine ordinances, in the word, in thy people, where two or three bee gathered, thou Are among them.
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1786
I will see thy face as I may, till I see it in heaven: so here is a perpetuall resolution, Thy face I will seeke.
I will see thy face as I may, till I see it in heaven: so Here is a perpetual resolution, Thy face I will seek.
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1787
Lastly, the• … e is one thing more in this obedience and answer to Gods command, that his answer to God, is an answerable answer;
Lastly, the• … e is one thing more in this Obedience and answer to God's command, that his answer to God, is an answerable answer;
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1788
that is, the answer and obedience is sutable to the command; Gods command was, seeke my face, his answer is, thy face Lord will I seeke.
that is, the answer and Obedience is suitable to the command; God's command was, seek my face, his answer is, thy face Lord will I seek.
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1789
So the point is, that, Our obedience to God must be proportionable to that, that is commanded.
So the point is, that, Our Obedience to God must be proportionable to that, that is commanded.
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1790
It must not be this, or that devised by men, when the Lords eye is on you in this place, It must not be this, or that devised by men, when the lords eye is on you in this place,
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1791
and gives you a charge to doe thus; the obedience must be sutable; when he saith, seeke my face, wee must obey, thy face Lord will wee seeke.
and gives you a charge to do thus; the Obedience must be suitable; when he Says, seek my face, we must obey, thy face Lord will we seek.
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1792
Therefore it may in some poor sense be compared to an Eccho, we returne obedience in the same kind:
Therefore it may in Some poor sense be compared to an Echo, we return Obedience in the same kind:
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1793
the Spirit of God teacheth the children of God to doe so, to answer God in al the things hee doth.
the Spirit of God Teaches the children of God to do so, to answer God in all the things he does.
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1794
I know not a better evidence of a child of God, then this answering Spirit.
I know not a better evidence of a child of God, then this answering Spirit.
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1795
How shall I know that God loves me? I love him againe, therefore I know hee hath loved me first, it is an undoubted argument:
How shall I know that God loves me? I love him again, Therefore I know he hath loved me First, it is an undoubted argument:
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1796
How shall I know that God hath chosen mee? I chuse him, Whom have I in heaven but thee? and what is there in earth in comparison of thee? It is an undoubted Argument, shall I be able to single out God, to be instead of all to me,
How shall I know that God hath chosen me? I choose him, Whom have I in heaven but thee? and what is there in earth in comparison of thee? It is an undoubted Argument, shall I be able to single out God, to be instead of all to me,
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1797
and hath not hee chosen me first? Can there bee any thing in the Current, that is not in the Spring before? It is impossible.
and hath not he chosen me First? Can there be any thing in the Current, that is not in the Spring before? It is impossible.
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1798
I know God, I looke on him as my father, certainly he hath shined on me first.
I know God, I look on him as my father, Certainly he hath shined on me First.
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1799
I have said to him, thou art my God, certainly he hath said before, thou art my servant;
I have said to him, thou art my God, Certainly he hath said before, thou art my servant;
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1800
If I say to him, thou art my God, certainly he hath said before, I am thy salvation, hee hath begun:
If I say to him, thou art my God, Certainly he hath said before, I am thy salvation, he hath begun:
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1801
for this is the order, God begins, he saith, Seeke my face, then if wee have grace to returne answerable obedience to God, Thy face Lord will I seeke, when thou biddest me, Lord, I will love thee, I will chuse thee,
for this is the order, God begins, he Says, Seek my face, then if we have grace to return answerable Obedience to God, Thy face Lord will I seek, when thou biddest me, Lord, I will love thee, I will choose thee,
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1802
and delight in thee, thou shalt bee my God;
and delight in thee, thou shalt be my God;
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1803
if we have this returning spirit back againe, we cannot have a better argument, that God loves us, then by answering Gods course.
if we have this returning Spirit back again, we cannot have a better argument, that God loves us, then by answering God's course.
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1804
This is that that Saint Peter hath in 1 Pet. 3. that that doth all in Baptisme, it is not, the washing of the filth of the body, but the NONLATINALPHABET, the answer, or the demand of a good conscience, but answer is better:
This is that that Saint Peter hath in 1 Pet. 3. that that does all in Baptism, it is not, the washing of the filth of the body, but the, the answer, or the demand of a good conscience, but answer is better:
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1805
the answer of a good conscience cleanseth in Baptisme. What is that?
the answer of a good conscience Cleanseth in Baptism. What is that?
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1806
In Baptisme, dost thou beleeve, saith the Minister, in God the Father Almighty? I doe beleeve, that was the answer:
In Baptism, dost thou believe, Says the Minister, in God the Father Almighty? I do believe, that was the answer:
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1807
dost thou beleeve in God the Son? I doe beleeve:
dost thou believe in God the Son? I do believe:
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1808
dost thou beleeve the Forgivenesse of sins, the Resurrection of the body, and the life everlasting? I doe beleeve;
dost thou believe the Forgiveness of Sins, the Resurrection of the body, and the life everlasting? I do believe;
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1809
dost thou renounce the Devill, and his workes? I renounce them; that is the answer of a good conscience;
dost thou renounce the devil, and his works? I renounce them; that is the answer of a good conscience;
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1810
where that is from the heart, there God hath spoken to that heart before, and there is obedience to purpose;
where that is from the heart, there God hath spoken to that heart before, and there is Obedience to purpose;
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1811
Thy face will I seeke, it is that that brings comfort, not the washing of the water, it is not the eating of the bread,Thy face will I seek, it is that that brings Comfort, not the washing of the water, it is not the eating of the bred,
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1812
and drinking the wine, and hearing the word of God, when there is not the answer of a good conscience;
and drinking the wine, and hearing the word of God, when there is not the answer of a good conscience;
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1813
when we say we beleeve, and we will doe this, to doe it indeed, Lord I will beleeve, I will goe out of the Church with a purpose to practise what I heare.
when we say we believe, and we will do this, to do it indeed, Lord I will believe, I will go out of the Church with a purpose to practise what I hear.
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1814
Here is the answer of a good conscience, when wee mingle what we heare with faith,
Here is the answer of a good conscience, when we mingle what we hear with faith,
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1815
and labour to practise it, or else it will doe no good.
and labour to practise it, or Else it will do no good.
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1816
Our obedience must be sutable, and answerable, as I said before, if it be a direction, to follow it;
Our Obedience must be suitable, and answerable, as I said before, if it be a direction, to follow it;
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1817
if it be a command to obey it; if it be a threatning, to feare it;
if it be a command to obey it; if it be a threatening, to Fear it;
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1818
if it be a comfort, a promise, to rest upon it: Let there be a sutablenesse of obedience to the word, thereafter as the word is.
if it be a Comfort, a promise, to rest upon it: Let there be a suitableness of Obedience to the word, thereafter as the word is.
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1819
Let us have a spirituall desire to these things, to imitate the holy man of God, as we desire to share in his comforts.
Let us have a spiritual desire to these things, to imitate the holy man of God, as we desire to share in his comforts.
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1820
I will follow this point of the answerablenesse of obedience; a little further, and then come to the particular of seeking.
I will follow this point of the answerableness of Obedience; a little further, and then come to the particular of seeking.
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1821
Let our obedience bee every way answerable first, let the heart thinke, what God saith, what God commands,
Let our Obedience be every Way answerable First, let the heart think, what God Says, what God commands,
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1822
and promiseth, let the heart take the word of God, the second time, and ruminate on it, and goe over it againe.
and promises, let the heart take the word of God, the second time, and ruminate on it, and go over it again.
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1823
Let us looke into the word, and see what is commanded, and what is promised, and then let the heart goe over it againe.
Let us look into the word, and see what is commanded, and what is promised, and then let the heart go over it again.
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And then upon that all eage it to God.
And then upon that all eage it to God.
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Put case a man be in trouble, Lord thou hast commanded, Call upon me in the day of trouble,
Put case a man be in trouble, Lord thou hast commanded, Call upon me in the day of trouble,
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and I will b• … re thee, Psal. 50. Let the heart thinke of it,and I will b• … re thee, Psalm 50. Let the heart think of it,
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1827
and goe over that incouragement (it is rather an incouragement then a command, though indeed God lay a command on us, to be good to our own soules;
and go over that encouragement (it is rather an encouragement then a command, though indeed God lay a command on us, to be good to our own Souls;
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1828
it is a duty to love our selves:
it is a duty to love our selves:
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1829
Therefore he commands us to goe to him, to seeke his face, as though wee wronged him by disobedience,
Therefore he commands us to go to him, to seek his face, as though we wronged him by disobedience,
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1830
when wee injure our selves by our peevishnesse, as indeed we doe.
when we injure our selves by our peevishness, as indeed we do.
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God loves us better, then we love our selves) let us thinke of the command, and invitation;God loves us better, then we love our selves) let us think of the command, and invitation;
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1832
thou hast commanded mee Lord, and incouraged mee to come; I am now in trouble, experience teacheth me.
thou hast commanded me Lord, and encouraged me to come; I am now in trouble, experience Teaches me.
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1833
I come to thee, thou hast said, He that sitteth in darknesse, and seeth no light, let him trust in the name of the Lord.
I come to thee, thou hast said, He that Sitteth in darkness, and sees no Light, let him trust in the name of the Lord.
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1834
I am in darkenesse, and see no light now, I trust in thy name, let the heart thinke of the promise,
I am in darkness, and see no Light now, I trust in thy name, let the heart think of the promise,
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1835
and then alleage it to God, and come with an obedient answer, and cast it self upon him, and trust in him.
and then allege it to God, and come with an obedient answer, and cast it self upon him, and trust in him.
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1836
We are in want perhaps, and see no issue, no supply, thinke of Gods gracious promise, I will not faile thee, nor forsake thee.
We Are in want perhaps, and see no issue, no supply, think of God's gracious promise, I will not fail thee, nor forsake thee.
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1837
I come to thee, and claim this promise, I am in covenant with thee, &c.
I come to thee, and claim this promise, I am in Covenant with thee, etc.
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1838
So wee should take the promise, thou hast said, At what time soever a sinner comes to thee with a repentant heart, thou wilt forgive his iniquities,
So we should take the promise, thou hast said, At what time soever a sinner comes to thee with a repentant heart, thou wilt forgive his iniquities,
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1839
and though his sins, were 〈 ◊ 〉 scarlet, thou wilt make them as snow, and white as wooll; my soule thinkes of that command, and I come to thee.
and though his Sins, were 〈 ◊ 〉 scarlet, thou wilt make them as snow, and white as wool; my soul thinks of that command, and I come to thee.
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1840
Thou hast bid all that are wearie, and 〈 ◊ 〉 laden in soule, that are troubled in conscience with the sense of their sins, to come unto thee:
Thou hast bid all that Are weary, and 〈 ◊ 〉 laden in soul, that Are troubled in conscience with the sense of their Sins, to come unto thee:
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1841
my heart thinkes of thy command, and invitation, I come to thee, I am weary, and heavie laden.
my heart thinks of thy command, and invitation, I come to thee, I am weary, and heavy laden.
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1842
First let us thinke of the incouragement, that is our warrant, and then yeeld present obedience:
First let us think of the encouragement, that is our warrant, and then yield present Obedience:
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1843
And then what will bee the issue? what will spring from it? when the heart and obedience joyn with the command, that there is a meeting, that they concentrate the heart, and obedience:
And then what will be the issue? what will spring from it? when the heart and Obedience join with the command, that there is a meeting, that they concentrate the heart, and Obedience:
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1844
God bids the heart obey, the heart saith I doe obey, when these meet, the issue must bee exceeding comfortable, it cannot be otherwise.God bids the heart obey, the heart Says I do obey, when these meet, the issue must be exceeding comfortable, it cannot be otherwise.
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1845
When the obedient heart meets God in his command, in his promise.
When the obedient heart meets God in his command, in his promise.
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1846
In all perplexity of busines, Commit thy way to the Lord, and hee shall establish thy thoughts, Prov. 3. Prov. 13. and other places:
In all perplexity of business, Commit thy Way to the Lord, and he shall establish thy thoughts, Curae 3. Curae 13. and other places:
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1847
Lord I commit my wayes to thee, establish my thoughts and designes, agreeable to thy will:
Lord I commit my ways to thee, establish my thoughts and designs, agreeable to thy will:
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1848
because thou hast bid mee commit my wayes to thee.
Because thou hast bid me commit my ways to thee.
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1849
In the houre of death, let us commend our selves to God, as to a gracious,
In the hour of death, let us commend our selves to God, as to a gracious,
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1850
and mercifull Creator, 1 Pet. 4. Lord I commend to thee my soule, who art the Creator of my soule, and merciful Creator, 1 Pet. 4. Lord I commend to thee my soul, who art the Creator of my soul,
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1851
and the Redeemer of it, here is an obedience answerable, what can be the issue of it, but comfort?
and the Redeemer of it, Here is an Obedience answerable, what can be the issue of it, but Comfort?
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1852
Therefore let us learne by the example of this blessed man, that when he had but a hint from God, seeke yee my face, answers, Thy face Lord will I seeke.
Therefore let us Learn by the Exampl of this blessed man, that when he had but a hint from God, seek ye my face, answers, Thy face Lord will I seek.
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1853
Faith will see light at a little crevice, when it sees an incouragement once, a command, it will soone answer;
Faith will see Light At a little crevice, when it sees an encouragement once, a command, it will soon answer;
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1854
and when it sees a promise, halfe a promise, it will welcome it;
and when it sees a promise, half a promise, it will welcome it;
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1855
it is an obedient thing, The obedience of faith: it beleeves, and upon beleeving, it goes to God:
it is an obedient thing, The Obedience of faith: it believes, and upon believing, it Goes to God:
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1856
As the servants of the King of Assyria, they catch the word presently, Thy servant Benhadad, so faith it catcheth the word.
As the Servants of the King of Assyria, they catch the word presently, Thy servant Benhadad, so faith it Catches the word.
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1857
To put God in mind, it is an excellent thing with the Prophet, whosoever penned the 119. Psalme, whether David, or some other, Remember thy promise, wherein thou hast caused thy servant to trust.
To put God in mind, it is an excellent thing with the Prophet, whosoever penned the 119. Psalm, whither David, or Some other, remember thy promise, wherein thou hast caused thy servant to trust.
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1858
As it is Nehem. 1. Remember Lord, hee puts God in mind of his promise;
As it is Nehemiah 1. remember Lord, he puts God in mind of his promise;
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1859
and so it is good often, to put God in mind, Lord thou hast made such and such promises, I know thou canst not deny thy selfe,
and so it is good often, to put God in mind, Lord thou hast made such and such promises, I know thou Canst not deny thy self,
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1860
if thou sh• … uldest deny thy word, thou must deny thy selfe, thy word is thy selfe.
if thou sh• … uldest deny thy word, thou must deny thy self, thy word is thy self.
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1861
Remember thy promise, wherein thou hast caused thy servant to trust: If I be deceived, thou hast deceived mee, for thou hast given me this promise, and this command: remember thy promise, wherein thou hast caused thy servant to trust: If I be deceived, thou hast deceived me, for thou hast given me this promise, and this command:
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1862
This is an excellent way to deale with God (as it were) to wrastle with him.
This is an excellent Way to deal with God (as it were) to wrestle with him.
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1863
By t• … promise thou hast quickned me, Psal. 119. Whe• … I was dull and dead hearted, By t• … promise thou hast quickened me, Psalm 119. Whe• … I was dull and dead hearted,
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1864
then I thought o• … such, and such a promise, I alleage that promise, and apply it by a spirit of faith, and that quickned me.
then I Thought o• … such, and such a promise, I allege that promise, and apply it by a Spirit of faith, and that quickened me.
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1865
And indeed (as I said) God hath made us fit to answer him, and wee should study in all things to returne unto him by his spirit;
And indeed (as I said) God hath made us fit to answer him, and we should study in all things to return unto him by his Spirit;
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1866
whatsoever God doth, the heart should returne back againe, love for love, knowledge for knowledge, seeking for seeking, chusing for chusing.
whatsoever God does, the heart should return back again, love for love, knowledge for knowledge, seeking for seeking, choosing for choosing.
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1867
He begins with us, he chuseth us, he loves us, he seekes us;
He begins with us, he chooseth us, he loves us, he seeks us;
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1868
and wee if ever we intend to be friends with God, and to entertaine a holy communion (as all that shall be saved must doe) we should labour to have our hearts to returne to God, what wee find from God first.
and we if ever we intend to be Friends with God, and to entertain a holy communion (as all that shall be saved must do) we should labour to have our hearts to return to God, what we find from God First.
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1869
Thy face Lord will I seeke. Thy face Lord will I seek.
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1870
To come more particularly to this seeking, which is the particular of the obedience, and of the application.
To come more particularly to this seeking, which is the particular of the Obedience, and of the application.
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1871
Thy face Lord will I seeke.
Thy face Lord will I seek.
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1872
Seeking implies, that our happinesse is out of our selves, it implies that there is somewhat in our selves, in the application to which there must be some happinesse;
Seeking Implies, that our happiness is out of our selves, it Implies that there is somewhat in our selves, in the application to which there must be Some happiness;
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1873
therefore wee goe out of our selves to seeke.
Therefore we go out of our selves to seek.
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1874
It is a motion, and it is out of an apprehension of some want, a man seekes out of some want,
It is a motion, and it is out of an apprehension of Some want, a man seeks out of Some want,
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1875
or out of some losse, or out of some duty. Ether hee hath losse, and therefore hee seekes;
or out of Some loss, or out of Some duty. Ether he hath loss, and Therefore he seeks;
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1876
or else hee wants, and therefore he seeks; or else he owes respect and dutie, and therefore he seekes:
or Else he Wants, and Therefore he seeks; or Else he owes respect and duty, and Therefore he seeks:
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1877
it is somewhat without a man that moves his seeking. God need not seeke the creature, hee hath all fulnesse in himselfe:
it is somewhat without a man that moves his seeking. God need not seek the creature, he hath all fullness in himself:
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1878
Indeed his love makes him seeke for our love, to bee reconciled to him.
Indeed his love makes him seek for our love, to be reconciled to him.
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1879
But the creature, because his happinesse is out of himselfe in communion with God, the Fountaine of all good, he must seeke. Christians must be Seekers.
But the creature, Because his happiness is out of himself in communion with God, the Fountain of all good, he must seek. Christians must be Seekers.
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1880
This is the generation of Seekers, Psal. 24. All mankind, if ever they will come to heaven, they must bee a generation of Seekers. This is the generation of Seekers, Psalm 24. All mankind, if ever they will come to heaven, they must be a generation of Seekers.
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1881
Heaven is a generation of Finders, of Possessors, of Enjoyers, Seekers of God: but here we are a generation of Seekers;
Heaven is a generation of Finders, of Possessors', of Enjoyers, Seekers of God: but Here we Are a generation of Seekers;
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1882
wee want somewhat that we must seeke; when we are at best, we want the accomplishment of our happinesse.
we want somewhat that we must seek; when we Are At best, we want the accomplishment of our happiness.
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1883
It is a state of seeking here, because it is a state of want, we want something alway.
It is a state of seeking Here, Because it is a state of want, we want something always.
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1884
But to come more particularly to this seeking the face of God, or the presence of God.
But to come more particularly to this seeking the face of God, or the presence of God.
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318
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1885
The presence of God, and the face of God, where is it to be sought for?
The presence of God, and the face of God, where is it to be sought for?
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319
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1886
Know that first for a ground: The presence of God it is every where: but that is not the thing here purposed.
Know that First for a ground: The presence of God it is every where: but that is not the thing Here purposed.
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1887
There is a face, and presence of God i• … every thing, in every creature:
There is a face, and presence of God i• … every thing, in every creature:
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1888
therefo• … every creature hath the name of God, some times a Rock, because as God is strong, so• … Rock is strong.
therefo• … every creature hath the name of God, Some times a Rock, Because as God is strong, so• … Rock is strong.
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1889
So likewise a shield, as a shie• … defends, so God defends us:
So likewise a shield, as a shie• … defends, so God defends us:
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321
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1890
there is som• … resemblance of God in the creature, therefore God hath the name of the creature:
there is som• … resemblance of God in the creature, Therefore God hath the name of the creature:
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1891
but th• … is not here meant.
but th• … is not Here meant.
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321
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1892
The presence of God meant here, is that presence that hee shewes in the time of need, and in his ordinances.
The presence of God meant Here, is that presence that he shows in the time of need, and in his ordinances.
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1893
Hee shewes a presence in need and necessity, that is a gracious presence to his children, a gracious face.
He shows a presence in need and necessity, that is a gracious presence to his children, a gracious face.
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1894
As in want of direction, hee shewes his presence of light to direct them: In weaknesse hee shews his strength:
As in want of direction, he shows his presence of Light to Direct them: In weakness he shows his strength:
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322
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1895
In trouble and perplexity he will shew his gracious, and comfortable presence to comfort them. In perplexity he shewes 〈 ◊ 〉 presence to set the heart at large:
In trouble and perplexity he will show his gracious, and comfortable presence to Comfort them. In perplexity he shows 〈 ◊ 〉 presence to Set the heart At large:
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322
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1896
answerable to the necessity there is a presence:
answerable to the necessity there is a presence:
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322
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1897
So in need God is present with his children, to dire• … them, to comfort them, to strengthen them, if they need that.
So in need God is present with his children, to dire• … them, to Comfort them, to strengthen them, if they need that.
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1898
And in the issue of all busines, there is a presence of God to give a blessing:
And in the issue of all business, there is a presence of God to give a blessing:
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1899
for there is a presence must be even to the end of things: when we have all wee would have, yet God must give a blessing:
for there is a presence must be even to the end of things: when we have all we would have, yet God must give a blessing:
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1900
so you see there is a presence of God answerable to the necessity of man; as it hath reference to this place.
so you see there is a presence of God answerable to the necessity of man; as it hath Referente to this place.
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323
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1901
Thy face will I seeke, to direct me by thy hea• … enly light when I know not what to doe, as • … ehosaphat said, we know not what to doe, but our • … yes are towards thee. Thy face will I seek, to Direct me by thy hea• … enly Light when I know not what to do, as • … ehosaphat said, we know not what to do, but our • … yes Are towards thee.
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1902
And so in weakenesse when we have no strength of our owne, then goe to God, to seeke the face of God that he would be present with us.
And so in weakness when we have no strength of our own, then go to God, to seek the face of God that he would be present with us.
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1903
So, when wee are comfortlesse, goe to God that comforts the abject. The God of all comfort, goe to him, for his presence, for helpe.
So, when we Are comfortless, go to God that comforts the abject. The God of all Comfort, go to him, for his presence, for help.
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1904
And when wee are troubled in our hearts about successe; what will become of such and such a businesse, goe to GOD that gives successe, and issue to all.
And when we Are troubled in our hearts about success; what will become of such and such a business, go to GOD that gives success, and issue to all.
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1905
Thus we see a presence of God answerable to every necessity of man. There is a gracious presence of God likewise in his ordinances;
Thus we see a presence of God answerable to every necessity of man. There is a gracious presence of God likewise in his ordinances;
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324
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1906
that is the chiefe presence, next to heaven, the presence in Gods Ordinances, that is, in the unfolding of the word, in the administration of the Sacraments, in the communion of Saints.
that is the chief presence, next to heaven, the presence in God's Ordinances, that is, in the unfolding of the word, in the administration of the Sacraments, in the communion of Saints.
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325
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1907
Indeed in the Ordinances God is graciously present; Where two or three are gathered together, I will be in the midst of them.
Indeed in the Ordinances God is graciously present; Where two or three Are gathered together, I will be in the midst of them.
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325
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1908
Therefore in Rev. 1. It is said, that Christ walks in the middest of the seven golden Candlestickes, that is, in the middest of the Church;
Therefore in Rev. 1. It is said, that christ walks in the midst of the seven golden Candlesticks, that is, in the midst of the Church;
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1909
There is a gracious presence of of Christ in the middest of the Candlesticks;
There is a gracious presence of of christ in the midst of the Candlesticks;
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1910
he takes his walkes there, Christ hath a speciall presence in his Church in the ordinances,
he Takes his walks there, christ hath a special presence in his Church in the ordinances,
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325
Image 84
1911
and that David aymes at here too, not onely, I will seeke thy face introuble, and necessitie, when I need any thing from thee:
and that David aims At Here too, not only, I will seek thy face introuble, and necessity, when I need any thing from thee:
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1912
but, Thy face will I seeke in all thine ordinances, to inable me for the other.
but, Thy face will I seek in all thine ordinances, to inable me for the other.
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1913
For it is in vaine for a man to thinke to seeke God in his necessity and exigence,
For it is in vain for a man to think to seek God in his necessity and exigence,
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325
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1914
if he seeke not God in his ordinances and doe not joy in them. So you see where the face, and presence of God is to be sought:
if he seek not God in his ordinances and do not joy in them. So you see where the face, and presence of God is to be sought:
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325
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1915
in necessities of all kinds, and in the ordinances.
in necessities of all Kinds, and in the ordinances.
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325
Image 84
1916
Now in our seeking the presence or face of God, there is foure or five things that I will touch the heads of.
Now in our seeking the presence or face of God, there is foure or five things that I will touch the Heads of.
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1917
First of all, seeking implyes observance, seeke my face, that is, observe me, respect me as a God.
First of all, seeking Implies observance, seek my face, that is, observe me, respect me as a God.
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Image 84
1918
Thy face I will seeke, I will bee a follower of thee; As in English an observer is a follower, a creature, It is a proud word:
Thy face I will seek, I will be a follower of thee; As in English an observer is a follower, a creature, It is a proud word:
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327
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1919
as if man could make a man of nothing. And indeed they are creatures in that kind, they are raysed of nothing.
as if man could make a man of nothing. And indeed they Are creatures in that kind, they Are raised of nothing.
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Image 84
1920
To seeke a man is to observe him, there is a notable place for it, Prov. 29. 26. Many seeke the rulers favour.
To seek a man is to observe him, there is a notable place for it, Curae 29. 26. Many seek the Rulers favour.
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327
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1921
In the Greeke translation, the Septuagint the word is, to observe, and respect a man, which is translated seeking. In the Greek Translation, the septuagint the word is, to observe, and respect a man, which is translated seeking.
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1922
Many observe the ruler, but every mans judgement commeth from the Lord.
Many observe the ruler, but every men judgement comes from the Lord.
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1923
You see, those that thinke to rise by the favour of such or such a man, they will be his followers,
You see, those that think to rise by the favour of such or such a man, they will be his followers,
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1924
as I said, and observe him, they studie men:
as I said, and observe him, they study men:
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1925
as those that rise by favour that way, they study not bookes so much as men, what may delight such a man what hee respects;
as those that rise by favour that Way, they study not books so much as men, what may delight such a man what he respects;
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327
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1926
surely they will serve him at every turne. A base Atheist makes a man his god;
surely they will serve him At every turn. A base Atheist makes a man his god;
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1927
that he may rise, he will deny God and the motions of Conscience, and honesty,
that he may rise, he will deny God and the motions of Conscience, and honesty,
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1928
and all to observe the face of a great man whom hee hopes to rise by:
and all to observe the face of a great man whom he hope's to rise by:
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1929
but a true Christian observes the great God, the greatest preferment comes from him; so it signifies to observe.
but a true Christian observes the great God, the greatest preferment comes from him; so it signifies to observe.
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1930
In Psalme 62. there you shall see the ground of observation is that power belongs to God.
In Psalm 62. there you shall see the ground of observation is that power belongs to God.
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Image 84
1931
I have heard once, nay twise. I have herd once, nay twice.
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Image 84
1932
Hee heard it twise by the meditation of it by going over it in his heart againe.
He herd it twice by the meditation of it by going over it in his heart again.
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Image 84
1933
I have heard, once, nay twise, that is, I tho• … ght againe and againe on it, that is hearing of it oft.
I have herd, once, nay twice, that is, I tho• … ght again and again on it, that is hearing of it oft.
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Image 84
1934
We may heare a truth a hundred times, that is, by meditating of it, I have heard once nay twice, that power belongs to God, that is, riches and power to advance a man.
We may hear a truth a hundred times, that is, by meditating of it, I have herd once nay twice, that power belongs to God, that is, riches and power to advance a man.
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1935
Atheisticall men thinke, all belongs to the creature, but power belongs to God.
Atheistical men think, all belongs to the creature, but power belongs to God.
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Image 84
1936
That is one thing that is meant by seeking, diligent observing of GOD, and respect to him and his will and commandements in all things.
That is one thing that is meant by seeking, diligent observing of GOD, and respect to him and his will and Commandments in all things.
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1937
If so be that a person of great place should say, observe me, and I will prefer you, I hope men would bee ready enough, they need no more words:
If so be that a person of great place should say, observe me, and I will prefer you, I hope men would be ready enough, they need no more words:
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1938
Here is the Atheisme of our hearts, God saith, I will doe all good for you;
Here is the Atheism of our hearts, God Says, I will do all good for you;
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1939
the greatest preferment is to bee the child of GOD here; and the heire of heaven after.
the greatest preferment is to be the child of GOD Here; and the heir of heaven After.
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1940
What preferment is there to that of Christianity? and he saith, seeke my face, observe me, respect me, let the eye of your soules be to me;
What preferment is there to that of Christianity? and he Says, seek my face, observe me, respect me, let the eye of your Souls be to me;
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1941
as it is in the Psalme, As the eyes of a mayd are toward the hand of her Mistris.
as it is in the Psalm, As the eyes of a maid Are towards the hand of her Mistress.
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Image 84
1942
The obedience of a servant is toward the eye of the Commander;
The Obedience of a servant is towards the eye of the Commander;
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1943
so the obedience of a Christian is toward the eye of God, to see what God commands;
so the Obedience of a Christian is towards the eye of God, to see what God commands;
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Image 84
1944
we should be more serviceable to God.
we should be more serviceable to God.
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Image 84
1945
It is an argument of the atheisme of our hearts, to take more incouragement from a mortall man that can raise us,
It is an argument of the atheism of our hearts, to take more encouragement from a Mortal man that can raise us,
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1946
and doe us a pleasure, then f• … om God himselfe.
and do us a pleasure, then f• … om God himself.
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1947
But to let that goe, that is the first branch, Seeke my face, that is, observe me.
But to let that go, that is the First branch, Seek my face, that is, observe me.
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Image 84
1948
Then seeke my face, that is, depend upon me, to seeke Gods face is to depend upon him for all, it argues dependance:
Then seek my face, that is, depend upon me, to seek God's face is to depend upon him for all, it argues dependence:
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1949
for him that we observe, we observe him for something; we depend upon him to be our rayser and maker;
for him that we observe, we observe him for something; we depend upon him to be our raiser and maker;
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(8) text (DIV1)
330
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1950
so seeke my face, seeke my countenance and favour, depend upon me, and it shall bee sufficient for you. Then, in the third place.
so seek my face, seek my countenance and favour, depend upon me, and it shall be sufficient for you. Then, in the third place.
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1951
Seeke my face, that is, seek my favour, and grace; favour appeares and shines in the face: Seek my face, that is, seek my favour, and grace; favour appears and shines in the face:
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1952
Seeke my face, observe me, depend on me, for what? for my favour.Seek my face, observe me, depend on me, for what? for my favour.
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1953
What is that? It is all, if we have the grace of God, we have all:
What is that? It is all, if we have the grace of God, we have all:
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1954
for the grace of God is in every thing that is good to us. If we have the graces to salvation, they come of free grace:
for the grace of God is in every thing that is good to us. If we have the graces to salvation, they come of free grace:
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1955
every good gift is the grace of God. Children are the grace of God: So if we have the grace of God, we have all for our good:
every good gift is the grace of God. Children Are the grace of God: So if we have the grace of God, we have all for our good:
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1956
we have all in the spring of good which is the grace and favour of God.
we have all in the spring of good which is the grace and favour of God.
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1957
As men, if they be graced from a great person, they studie not this and that particular thing, they think I have his favour;
As men, if they be graced from a great person, they study not this and that particular thing, they think I have his favour;
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1958
and that favour of his is ready for all exigences.
and that favour of his is ready for all exigences.
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331
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1959
And therefore in way of complement, they say, I seeke not this or that, but your favour.
And Therefore in Way of compliment, they say, I seek not this or that, but your favour.
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1960
The favour of God it is a store-house and spring and fountaine better than life it selfe, as the Psalmist saith.
The favour of God it is a storehouse and spring and fountain better than life it self, as the Psalmist Says.
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1961
The loving kindnesse of the Lord is better than life. When life failes, the favour of God never failes:The loving kindness of the Lord is better than life. When life fails, the favour of God never fails:
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1962
life will faile, and all earthly comforts, but the favour of God is better than life it selfe, it is everlasting: and eternall.
life will fail, and all earthly comforts, but the favour of God is better than life it self, it is everlasting: and Eternal.
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1963
In Psalme 4. you see how worldly Atheisticall men rejoyce, when their Corne, and Wine, and Oyle increase.
In Psalm 4. you see how worldly Atheistical men rejoice, when their Corn, and Wine, and Oil increase.
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332
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1964
And who will shew us any good? Who? It is no matter who, any good, any hope of preferment, it is no matter what way;
And who will show us any good? Who? It is no matter who, any good, any hope of preferment, it is no matter what Way;
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332
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1965
and it is no matter what, any good:
and it is no matter what, any good:
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332
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1966
and let them but shew it, and wee will wo• … k it out, we have wit enough.
and let them but show it, and we will wo• … k it out, we have wit enough.
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332
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1967
O saith he, but your wit I stand not upon, nor your courses:
O Says he, but your wit I stand not upon, nor your courses:
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332
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1968
but Lord, let thy face shine upon me, lift up the light of thy countenance, and that shall be instead of all honours, and preferments.
but Lord, let thy face shine upon me, lift up the Light of thy countenance, and that shall be instead of all honours, and preferments.
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1969
So in seeking, we must observe God, and depend upon him, and for what? for his favour especially:
So in seeking, we must observe God, and depend upon him, and for what? for his favour especially:
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332
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1970
for the face, and favour of God;
for the face, and favour of God;
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(8) text (DIV1)
332
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1971
let me have a good looke from thee oh Lord, let me have thy favour and love,
let me have a good look from thee o Lord, let me have thy favour and love,
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1972
for other things I leave them to thy wisdome, thou art wise enough; only let thy face shine on mee.
for other things I leave them to thy Wisdom, thou art wise enough; only let thy face shine on me.
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332
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1973
Oh this favour and face of God it is a sweet thing, this presence of God. What is heaven,
O this favour and face of God it is a sweet thing, this presence of God. What is heaven,
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(8) text (DIV1)
333
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1974
but the presence of God there? Let God be present in a dungeon, it will be a paradise;
but the presence of God there? Let God be present in a dungeon, it will be a paradise;
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333
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1975
let God be absent, Paradise, it is as a hell or dungeon, as it was to Adam; after he had sinned he runne to hide himselfe.
let God be absent, Paradise, it is as a hell or dungeon, as it was to Adam; After he had sinned he run to hide himself.
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333
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1976
What is hell, but the want of Gods presence, Gods face and favour is not there? What makes hell in the heart of a man? God is not there,
What is hell, but the want of God's presence, God's face and favour is not there? What makes hell in the heart of a man? God is not there,
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1977
but leaves the heart to its owne darknesse, and confusion; oh, therefore the face, and favour of God, seeke that especially.
but leaves the heart to its own darkness, and confusion; o, Therefore the face, and favour of God, seek that especially.
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(8) text (DIV1)
333
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1978
Againe to seeke the face of God, is to pray to him, to put this in execution in prayer:
Again to seek the face of God, is to pray to him, to put this in execution in prayer:
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1979
every where in Scripture, it is all one, to pray, and to seeke Gods face, it is called the spirit of prayer:
every where in Scripture, it is all one, to pray, and to seek God's face, it is called the Spirit of prayer:
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1980
which because I have spoken of at large out of another Scripture, I will now say nothing of it.
which Because I have spoken of At large out of Another Scripture, I will now say nothing of it.
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334
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1981
Likewise in the next place, to seeke he face of God, is to attend upon the presence of God, wheresoever he reveales himselfe:
Likewise in the next place, to seek he face of God, is to attend upon the presence of God, wheresoever he reveals himself:
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1982
to attend upon the word, and ordinances, is to seeke the face of God. It is said that Caine went from the face of God, when he went from the worship of God in his fathers house, hee went out from God. Where God is worshipped, there God is present;
to attend upon the word, and ordinances, is to seek the face of God. It is said that Cain went from the face of God, when he went from the worship of God in his Father's house, he went out from God. Where God is worshipped, there God is present;
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1983
and when we leave the place where God is worshipped, we leave Gods presence, God is more especially present there:
and when we leave the place where God is worshipped, we leave God's presence, God is more especially present there:
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1984
therefore seeking the face of God is to attend upon Gods ordinance.
Therefore seeking the face of God is to attend upon God's Ordinance.
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1985
I will seeke thy face, that is, wheresoever there is any presence of thee, I will seeke thee.I will seek thy face, that is, wheresoever there is any presence of thee, I will seek thee.
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1986
Christ when hee was lost, hee was found in the Temple: that hath a literall sence, but it is true in a spirituall sence;
christ when he was lost, he was found in the Temple: that hath a literal sense, but it is true in a spiritual sense;
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1987
if we loose Christ, and have not comfort from Christ, we shall find him in the Temple, the sweetest presence of his spirit is there.
if we lose christ, and have not Comfort from christ, we shall find him in the Temple, the Sweetest presence of his Spirit is there.
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1988
His body is in heaven, and his spirit is his Vicar in the world: if we want comfort and direction from Christ, we shall meete him in the Temple:
His body is in heaven, and his Spirit is his Vicar in the world: if we want Comfort and direction from christ, we shall meet him in the Temple:
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1989
there he gives us sweet meetings by his spirit;
there he gives us sweet meetings by his Spirit;
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1990
there we have the comfort, and direction, and spirituall strength that wee wanted before wee came. There is the best meeting.
there we have the Comfort, and direction, and spiritual strength that we wanted before we Come. There is the best meeting.
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1991
As in the Canticles, Christ goes into the Garden of spices. He goes among his children, that are as a watred garden,
As in the Canticles, christ Goes into the Garden of spices. He Goes among his children, that Are as a watered garden,
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1992
and as so many plants of righteousnesse, and beddes of spices; he delights to be there.
and as so many plants of righteousness, and Beds of spices; he delights to be there.
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1993
Christ is in the communion of Saints, in the ordinances, Therefore, Thy face will I seeke, especially in the Tabernacle,
christ is in the communion of Saints, in the ordinances, Therefore, Thy face will I seek, especially in the Tabernacle,
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1994
and Temple after, especially in the Church, and communion of Saints, there thy face will I seek.
and Temple After, especially in the Church, and communion of Saints, there thy face will I seek.
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1995
Thus we see, the unfolding of this promise of a gracious, obedient, respective heart, Thy face will I seeke.
Thus we see, the unfolding of this promise of a gracious, obedient, respective heart, Thy face will I seek.
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1996
I will adde no more, but come to the use of it. And in the first place by way of direction:
I will add no more, but come to the use of it. And in the First place by Way of direction:
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1997
That we may seeke the face of God;
That we may seek the face of God;
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1998
that is, observe him, and depend upon him, and enjoy his favour, and meet with him in his ordinances, we must first get,
that is, observe him, and depend upon him, and enjoy his favour, and meet with him in his ordinances, we must First get,
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1999
The knowledge of God, Our selves. Get the knowledge of God; for they that know him will seeke to him:
The knowledge of God, Our selves. Get the knowledge of God; for they that know him will seek to him:
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2000
they that know his riches, his power, his sufficiency; in a word, his all-sufficiency for all things, they will seeke to him. And they that know themselves;
they that know his riches, his power, his sufficiency; in a word, his All-sufficiency for all things, they will seek to him. And they that know themselves;
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2001
that know their wants, their inability to supply those wants, and know the greatnesse of those wants,
that know their Wants, their inability to supply those Wants, and know the greatness of those Wants,
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2002
and that they must be supplied, they will out of themselves. They that have nothing at home will seeke abroad.
and that they must be supplied, they will out of themselves. They that have nothing At home will seek abroad.
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2003
The knowledge of these two therefore: of the great God, the all-sufficient God;
The knowledge of these two Therefore: of the great God, the All-sufficient God;
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2004
and of our selves, the unsufficiency of our selves every way, either for direction, or for protection, 〈 ◊ 〉 for comfort in distresse,
and of our selves, the unsufficiency of our selves every Way, either for direction, or for protection, 〈 ◊ 〉 for Comfort in distress,
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2005
or for strength in 〈 ◊ 〉 tie to goe through businesse;
or for strength in 〈 ◊ 〉 tie to go through business;
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2006
or for issue when we are about any thing, They that know that the way of man is not in man, as Ieremie saith, they would certainely out of themselves.
or for issue when we Are about any thing, They that know that the Way of man is not in man, as Ieremie Says, they would Certainly out of themselves.
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2007
Therefore let us grow in the knowledge of God, and of our selves, of our owne wants and necessitie.
Therefore let us grow in the knowledge of God, and of our selves, of our own Wants and necessity.
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2008
And especially know God now in Christ's. For there is enmity betweene the nature of God,
And especially know God now in Christ's. For there is enmity between the nature of God,
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2009
and the nature of man, of sinfull man:
and the nature of man, of sinful man:
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2010
but that Christ hath taken our nature now and made it lovely to God, and God lovely to us.
but that christ hath taken our nature now and made it lovely to God, and God lovely to us.
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2011
Christ Emanuell, God, and man, God with us, hath made God and us friends:
christ Emmanuel, God, and man, God with us, hath made God and us Friends:
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2012
therefore now we must go to God in that Emanuel, in Christ, that Ladder that joynes heaven and earth together.
Therefore now we must go to God in that Emmanuel, in christ, that Ladder that joins heaven and earth together.
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2013
See Gods face shining in Christ, his gracious face, and this will incourage us to go to God, together with our wants;
See God's face shining in christ, his gracious face, and this will encourage us to go to God, together with our Wants;
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2014
goe not to absolute God, a god without a mediator: for then God is a consuming fire.
go not to absolute God, a god without a Mediator: for then God is a consuming fire.
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2015
In the next place when we goe to God, and seeke to God, be sure to seeke his favour, and grace in the first place.
In the next place when we go to God, and seek to God, be sure to seek his favour, and grace in the First place.
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2016
If we want any particular thing, protection, or direction, or comfort in distresse, goe not for that in the first place,
If we want any particular thing, protection, or direction, or Comfort in distress, go not for that in the First place,
cs pns12 vvb d j n1, n1, cc n1, cc vvi p-acp n1, vvb xx p-acp d p-acp dt ord n1,
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2017
but let us see in what tearmes God and we are; let us be sure that reconciliation, and peace be made.
but let us see in what terms God and we Are; let us be sure that reconciliation, and peace be made.
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2018
For if we seeke to God in our particular wants, and have not made our peace before,
For if we seek to God in our particular Wants, and have not made our peace before,
p-acp cs pns12 vvb p-acp np1 p-acp po12 j n2, cc vhb xx vvn po12 n1 a-acp,
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2019
but have sought to other gods, to men, and to our shifts, God may say, you seeke to me? Goe to the gods you have served, to the great men you have served, to the riches you have trusted unto, goe to your shifts.
but have sought to other God's, to men, and to our shifts, God may say, you seek to me? Go to the God's you have served, to the great men you have served, to the riches you have trusted unto, go to your shifts.
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2020
Therefore first, make peace and reconciliation with God before you seeke other things.
Therefore First, make peace and reconciliation with God before you seek other things.
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2021
If a man have offended a great person, he doth not goe and seeke particular favours, till first he have made peace and taken up the quarrell.
If a man have offended a great person, he does not go and seek particular favours, till First he have made peace and taken up the quarrel.
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2022
Let us take up the quarrell between God and us by repentance, and a promise of new obedience, get reconciliation that way,
Let us take up the quarrel between God and us by Repentance, and a promise of new Obedience, get reconciliation that Way,
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2023
and then seeke for particular favours after.
and then seek for particular favours After.
cc av vvb p-acp j n2 a-acp.
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2024
For what if God give you particular favours, if they bee not from his grace and favour, what will they doe us good? What will all that a reprobate wretch hath doe him good? What will his favours, his riches,
For what if God give you particular favours, if they be not from his grace and favour, what will they do us good? What will all that a Reprobate wretch hath doe him good? What will his favours, his riches,
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2025
and honours and preferments doe him good when he dies, when hee shall conflict with the anger of God? when he shall see hell before him,
and honours and preferments do him good when he die, when he shall conflict with the anger of God? when he shall see hell before him,
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2026
and see heaven shut? Hee seeth he hath all, from a generall providence, and as a reward for his care in this world;
and see heaven shut? He sees he hath all, from a general providence, and as a reward for his care in this world;
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2027
God answereth him with a civill inlargement for his civill obedience, but he hath his reward:God Answers him with a civil enlargement for his civil Obedience, but he hath his reward:
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2028
heaven he hath not, hee cared not for it;
heaven he hath not, he cared not for it;
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2029
what will all doe without the love of God in Christ? therefore I beseech you, let us first seeke the favour and mercy of God in Christ.
what will all do without the love of God in christ? Therefore I beseech you, let us First seek the favour and mercy of God in christ.
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2030
And then for particular things goe to him as the exigence is: for in God there is a supply for all turnes;
And then for particular things go to him as the exigence is: for in God there is a supply for all turns;
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2031
and that is the ground of seeking: for our seeking, it must be a wise seeking:
and that is the ground of seeking: for our seeking, it must be a wise seeking:
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2032
now it were not wise, unlesse there were a supplie in God for every want whatsoever it is.
now it were not wise, unless there were a supply in God for every want whatsoever it is.
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2033
If the creature could doe any thing without God, we should upon good ground make that God. If any thing could raise us without God (I mean) to comfort, we might seeke to them,
If the creature could do any thing without God, we should upon good ground make that God. If any thing could raise us without God (I mean) to Comfort, we might seek to them,
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2034
and make them God, upon good reason: but what can they doe? In anger, God may let a man enjoy favours,
and make them God, upon good reason: but what can they do? In anger, God may let a man enjoy favours,
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2035
as the fruits of his displeasure, but what can they doe without him? They can doe nothing.
as the fruits of his displeasure, but what can they do without him? They can do nothing.
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2036
Therefore it must be the supreame cause, the highest cause, the great wheele that turnes every little inferiour wheele in the world, they turne with the great wheele of divine providence,
Therefore it must be the supreme cause, the highest cause, the great wheel that turns every little inferior wheel in the world, they turn with the great wheel of divine providence,
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2037
and goodnesse, therefore goe to him as the first cause.
and Goodness, Therefore go to him as the First cause.
cc n1, av vvb p-acp pno31 p-acp dt ord n1.
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2038
Againe in seeking the favour of God, we must search our consciences, to come with pure and cleane hearts to God to seeke him.
Again in seeking the favour of God, we must search our Consciences, to come with pure and clean hearts to God to seek him.
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2039
If we regard iniquity in our hearts, God will not heare our prayers. Wee come to God with a purpose to offend him;
If we regard iniquity in our hearts, God will not hear our Prayers. we come to God with a purpose to offend him;
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2040
if we come not with a purpose to leave our sins, why do we come? God will not regard our prayers.
if we come not with a purpose to leave our Sins, why do we come? God will not regard our Prayers.
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2041
We must come with pure consciences to God, as it is excellently set downe, Psal. 24. 3. Who shall assend into thy hill, O Lord, who shall stand in thy holy place? He that hath cleane hands, and a pure heart. And then he saith after.
We must come with pure Consciences to God, as it is excellently Set down, Psalm 24. 3. Who shall assend into thy hill, Oh Lord, who shall stand in thy holy place? He that hath clean hands, and a pure heart. And then he Says After.
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2042
This is the generation of them that seeke him, those that have cleane hands, and a pure heart. Thou hast foule hands;This is the generation of them that seek him, those that have clean hands, and a pure heart. Thou hast foul hands;
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2043
thou art a briber, a corrupter;
thou art a briber, a corrupter;
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2044
thou hast an impure heart, thou art a filthy creature, thou hast lived in such and such sins, cleanse thy hands, and thy heart.
thou hast an impure heart, thou art a filthy creature, thou hast lived in such and such Sins, cleanse thy hands, and thy heart.
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2045
This is the generation of them that seeke him. This is the generation of them that seek him.
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2046
If a man seeke the pure and holy GOD, with an uncleane heart, and uncleane hands;
If a man seek the pure and holy GOD, with an unclean heart, and unclean hands;
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2047
if he be corrupt in his hands, and in his heart, that is the fountaine, he may seeke God long enough, before hee finde him;
if he be corrupt in his hands, and in his heart, that is the fountain, he may seek God long enough, before he find him;
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2048
and if he see GOD, it is in anger.
and if he see GOD, it is in anger.
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2049
Againe if we would seeke the face, and favour of God, let us study the word hard;
Again if we would seek the face, and favour of God, let us study the word hard;
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2050
study the promises as I said before, bind him with his own word; thou hast said thus, I alleage thy owne word:
study the promises as I said before, bind him with his own word; thou hast said thus, I allege thy own word:
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2051
Iacob when he wrastled with God, Genesis 32. then he saw God; he called the place Penuell, that is, the face of God, because of seeing God. Vpon wrastling; Iacob when he wrestled with God, Genesis 32. then he saw God; he called the place Penuell, that is, the face of God, Because of seeing God. Upon wrestling;
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2052
when the heart by faith wrastleth with God by the promise. Lord thou hast done this:
when the heart by faith wrestleth with God by the promise. Lord thou hast done this:
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2053
though I feele no comfort, yet I will rest upon thee;
though I feel no Comfort, yet I will rest upon thee;
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2054
that place will bee Penuell, The face of GOD will bee there, GOD will shew himselfe.
that place will be Penuell, The face of GOD will be there, GOD will show himself.
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2055
And let the extremity be what it will; seeke God in extremity: alleage the Word of God in extremity.
And let the extremity be what it will; seek God in extremity: allege the Word of God in extremity.
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2056
What word have you for extremity? In the mountaine God will bee seene.
What word have you for extremity? In the mountain God will be seen.
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2057
His face will be seene in the mount, that is, when there is no other help whatsoever.
His face will be seen in the mount, that is, when there is no other help whatsoever.
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2058
God is a present helpe in trouble, Psal. 46. He is the God that comforteth the abject, that none else can comfort, And he that is in darknesse and sees 〈 ◊ 〉 light, let him trust in the name of the Lord. God is a present help in trouble, Psalm 46. He is the God that comforts the abject, that none Else can Comfort, And he that is in darkness and sees 〈 ◊ 〉 Light, let him trust in the name of the Lord.
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2059
And though I were in the valley of the shaddow of death, if the Lord be with me, I will trust in him, Psal. 23. And though thou kill me,
And though I were in the valley of the shadow of death, if the Lord be with me, I will trust in him, Psalm 23. And though thou kill me,
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2060
yet will I trust in thee, saith Iob. In extremity seeke God then; and find out words and promises then, as the Scripture is large in that kind: yet will I trust in thee, Says Job In extremity seek God then; and find out words and promises then, as the Scripture is large in that kind:
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2061
for then there is most need of seeking God. Lord if thou help not now, none can help.
for then there is most need of seeking God. Lord if thou help not now, none can help.
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2062
And this is the difference betweene a true Child of God and another; in the time of extremity Saul seekes to the witch: And this is the difference between a true Child of God and Another; in the time of extremity Saul seeks to the witch:
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2063
but David seekes to God as here, Lord thy face will I seeke. Many things upbraided David no question with his sinne, and the affliction he was in.
but David seeks to God as Here, Lord thy face will I seek. Many things upbraided David no question with his sin, and the affliction he was in.
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2064
Thou seeke God? thou hast offended him, and now thou indurest some signe of his displeasure:
Thou seek God? thou hast offended him, and now thou indurest Some Signen of his displeasure:
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2065
a heavie case (beloved) somtimes, especially in the time of extremity, then conscience saith, I am in extremity,
a heavy case (Beloved) sometimes, especially in the time of extremity, then conscience Says, I am in extremity,
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2066
and withall God followes mee with such, and such sins, a guiltie conscience meetes me in my prayers to God and upbraids me, thou hast done so, and so:
and withal God follows me with such, and such Sins, a guilty conscience meets me in my Prayers to God and upbraids me, thou hast done so, and so:
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2067
that if there be not faith, and a word of God to lay hold on in extremity, what will become of the poore soule? It is swallowed up.
that if there be not faith, and a word of God to lay hold on in extremity, what will become of the poor soul? It is swallowed up.
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2068
No question David was now in pangs, and many things offered to thrust him off; and he might say.
No question David was now in pangs, and many things offered to thrust him off; and he might say.
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2069
I have many things to discourage me, yet thy face Lord will I seeke, for deliverance out of trouble, and for pardon of sinne.
I have many things to discourage me, yet thy face Lord will I seek, for deliverance out of trouble, and for pardon of sin.
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2070
Set the promise of God, and the pardon of sinne above all extremity whatsoever.
Set the promise of God, and the pardon of sin above all extremity whatsoever.
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2071
God is the God of all, and above all, he is the God of comfort, if comforts be wanting, hee can make them a new.
God is the God of all, and above all, he is the God of Comfort, if comforts be wanting, he can make them a new.
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2072
In the want of means, and when meanes are against us, let us see lie to God. Ionah in the Whales belly, that was a creature, that might have consumed him with heate, When he was in the belly of hell, he called unto God.
In the want of means, and when means Are against us, let us see lie to God. Jonah in the Whale's belly, that was a creature, that might have consumed him with heat, When he was in the belly of hell, he called unto God.
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2073
If a man be as low as hell, if he have a command to come, and a promise, it will fetch him thence, therefore alleadge the promises, and the word.
If a man be as low as hell, if he have a command to come, and a promise, it will fetch him thence, Therefore allege the promises, and the word.
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What a miserable taking are they in, that in extremity have no acquaintance with Gods word? with the promises,
What a miserable taking Are they in, that in extremity have no acquaintance with God's word? with the promises,
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or good examples? that have stored up nothing? Alas, they are in the middest of a storme;
or good Examples? that have stored up nothing? Alas, they Are in the midst of a storm;
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naked, in the middest of warre, and opposition, disarmed: they lie open to all assaults.
naked, in the midst of war, and opposition, disarmed: they lie open to all assaults.
j, p-acp dt n1 pp-f n1, cc n1, vvn: pns32 vvb j p-acp d n2.
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Therefore as you love your own soules, gather grounds of comfort, treasure up promises and holy truths;
Therefore as you love your own Souls, gather grounds of Comfort, treasure up promises and holy truths;
av c-acp pn22 vvb po22 d n2, vvb n2 pp-f n1, vvb a-acp n2 cc j n2;
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that in extremity you may say with David upon good ground, Lord, thou hast said thus,
that in extremity you may say with David upon good ground, Lord, thou hast said thus,
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and thus, and in this extremity I come to thee. Thy face LORD will I seeke:
and thus, and in this extremity I come to thee. Thy face LORD will I seek:
cc av, cc p-acp d n1 pns11 vvb p-acp pno21. po21 n1 n1 vmb pns11 vvi:
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breake through all feares, and discouragements whatsoever, alleadge the command of God, and the promise of God and the incouragements of God:
break through all fears, and discouragements whatsoever, allege the command of God, and the promise of God and the encouragements of God:
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my discouraged heart saith thus, and Satan saith thus, but Lord thou sayst thus, seeke my face, shall not I believe and obey God, more than the devill or mine own lying false heart? therefore except we will betray our soules to temptations,
my discouraged heart Says thus, and Satan Says thus, but Lord thou Sayest thus, seek my face, shall not I believe and obey God, more than the Devil or mine own lying false heart? Therefore except we will betray our Souls to temptations,
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and betray the comforts that wee have, let us seeke GOD in all extremities. I desire you to remember these directions, and bee incouraged to seeke to God:
and betray the comforts that we have, let us seek GOD in all extremities. I desire you to Remember these directions, and be encouraged to seek to God:
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joyne the seeking in extremity with the seeking him in his ordinances.
join the seeking in extremity with the seeking him in his ordinances.
vvb dt vvg p-acp n1 p-acp dt vvg pno31 p-acp po31 n2.
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If we doe not seeke him in his ordinances, in the time of peace, let us never thinke he will be so familiar with us, in the time of trouble.
If we do not seek him in his ordinances, in the time of peace, let us never think he will be so familiar with us, in the time of trouble.
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If wee be not acquainted with him in his ordinaces in prosperity, in extremity he will be farre off.
If we be not acquainted with him in his ordinances in Prosperity, in extremity he will be Far off.
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Therefore seeke the face of God now in all his ordinances; that is the way to have provision of strength against all other extremities whatsoever.
Therefore seek the face of God now in all his ordinances; that is the Way to have provision of strength against all other extremities whatsoever.
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It is a great comfort in extremity to one that hath sought God in his Ordinances before.
It is a great Comfort in extremity to one that hath sought God in his Ordinances before.
pn31 vbz dt j n1 p-acp n1 p-acp pi cst vhz vvn np1 p-acp po31 n2 a-acp.
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Foolish Atheisticall men seeke not the wisedome of God in his Ordinances, God cries to them, and they regard it not;
Foolish Atheistical men seek not the Wisdom of God in his Ordinances, God cries to them, and they regard it not;
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but then they cry to God, and God will not answer them, but laugh at their destruction. And as it is in Zachary, you cry, and I will not heare,
but then they cry to God, and God will not answer them, but laugh At their destruction. And as it is in Zachary, you cry, and I will not hear,
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because I cryed, and yee would not heare. Because I cried, and ye would not hear.
c-acp pns11 vvd, cc pn22 vmd xx vvi.
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When GOD speaks, and we regard it not, we shall cry, and he will not regard it:
When GOD speaks, and we regard it not, we shall cry, and he will not regard it:
c-crq np1 vvz, cc pns12 vvb pn31 xx, pns12 vmb vvi, cc pns31 vmb xx vvi pn31:
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Therfore as we desire his presence in the evill day let us labour to heare him now.
Therefore as we desire his presence in the evil day let us labour to hear him now.
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2093
Let us search his will, what hee requires of us, and what he will doe for us,
Let us search his will, what he requires of us, and what he will do for us,
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and labour to be armed with obedience against the time of distresse.
and labour to be armed with Obedience against the time of distress.
cc n1 pc-acp vbi vvn p-acp n1 p-acp dt n1 pp-f n1.
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And let us seeke him betimes, now presently seek the favour of God, you that are young, In the morning early will I seeke thee, Psalm.
And let us seek him betimes, now presently seek the favour of God, you that Are young, In the morning early will I seek thee, Psalm.
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63 In the morning of your yeares, In the morning of the day it is good to seeke God before the heart be possest with other businesse, that he may blesse all our affaires:
63 In the morning of your Years, In the morning of the day it is good to seek God before the heart be possessed with other business, that he may bless all our affairs:
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Seeke his face, that his blessing and direction and strength may be upon all. Let us set upon things in his wisdom and strength, and hope on his blessing.
Seek his face, that his blessing and direction and strength may be upon all. Let us Set upon things in his Wisdom and strength, and hope on his blessing.
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And in the morning of your yeares, early put not off:
And in the morning of your Years, early put not off:
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for here is the mischiefe, if we• … seeke not God early, betimes, the heart wi• … be hardened and willgrow worse:
for Here is the mischief, if we• … seek not God early, betimes, the heart wi• … be hardened and willgrow Worse:
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to morro• … we shall be more unfit then to day.
to morro• … we shall be more unfit then to day.
p-acp n1 … pns12 vmb vbi av-dc j cs p-acp n1.
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The• … those that seeke in their sicknesse, and at th• … houre of death, that is selfe-love;
The• … those that seek in their sickness, and At th• … hour of death, that is Self-love;
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it is grace, to seeke God for himselfe, out of old acquaintance and love;
it is grace, to seek God for himself, out of old acquaintance and love;
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but to seeke him in sicknes• … only, and to neglect his ordinances, it is mee• … ly selfe-love.
but to seek him in sicknes• … only, and to neglect his ordinances, it is mee• … lie Self-love.
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2104
As a malefactor that carries himselfe ill in prison, and then seekes the judges face at the barre:
As a Malefactor that carries himself ill in prison, and then seeks the judges face At the bar:
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when God arraignes 〈 ◊ 〉 man at the barre, then to seeke him, it come from selfe-love.
when God arraigns 〈 ◊ 〉 man At the bar, then to seek him, it come from Self-love.
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2106
But that obedience we ow• … to God is to seeke him out of a new nature, o• … of love of Gods goodnesse and grace:
But that Obedience we ow• … to God is to seek him out of a new nature, o• … of love of God's Goodness and grace:
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wh• … we seeke him in extremity, not out of the lo• … of grace, but to escape the danger of hell and damnation, such seeking seldom proves good.
wh• … we seek him in extremity, not out of the lo• … of grace, but to escape the danger of hell and damnation, such seeking seldom Proves good.
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2108
Many make a great shew of repentance and turning to God; many of those prove false.
Many make a great show of Repentance and turning to God; many of those prove false.
av-d vvb dt j n1 pp-f n1 cc vvg p-acp np1; d pp-f d vvb j.
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2109
Hee that is good in affliction onely is never good.
He that is good in affliction only is never good.
pns31 cst vbz j p-acp n1 av-j vbz av j.
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Therefore put not off seeking Gods fac• … by prayer, and the use of all good meanes.
Therefore put not off seeking God's fac• … by prayer, and the use of all good means.
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Many men, first settle their estates, and then send for a Physitian, and the divine la• … of all, when they are sicke.
Many men, First settle their estates, and then send for a physician, and the divine la• … of all, when they Are sick.
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2112
Oh, but seeke God first, and above all things in the world, or else wee have adulterous, Idolatrous hearts, to make the face of man our Idoll,
O, but seek God First, and above all things in the world, or Else we have adulterous, Idolatrous hearts, to make the face of man our Idol,
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or health ou• … Idol, we should seek Gods face above all. The Scripture sets him out sweetly to us:
or health ou• … Idol, we should seek God's face above all. The Scripture sets him out sweetly to us:
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• … erefore one way to encourage us to seeke to • … OD, is to present to our soules GOD under • … ose sweete tearmes. • … erefore one Way to encourage us to seek to • … ODD, is to present to our Souls GOD under • … ose sweet terms.
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He is a rock in the mid• … st of the waves, Hee is a habitation in the • … ddest of a storme, thou art our habitation. • … e is called a hyding place, he hath the shad• … ow of his wings to coverus, let us flie under • … e shaddow of his wings, hee is presented • … eetly to us in Christ.
He is a rock in the mid• … Saint of the waves, He is a habitation in the • … ddest of a storm, thou art our habitation. • … e is called a hiding place, he hath the shad• … owe of his wings to coverus, let us fly under • … e shadow of his wings, he is presented • … eetly to us in christ.
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Therefore let us have • … course to him upon all occasions, and now, • … w, that we may be familiar with him, that • … e may bee acquainted with him now, in the • … yes of our youth,
Therefore let us have • … course to him upon all occasions, and now, • … w, that we may be familiar with him, that • … e may be acquainted with him now, in the • … yes of our youth,
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and he wil know us in age, • … d sicknesse;
and he will know us in age, • … worser sickness;
cc pns31 vmb vvi pno12 p-acp n1, • … sy n1;
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if we be not acquainted with him • … w, hee will not acquaint himselfe with us • … en:
if we be not acquainted with him • … w, he will not acquaint himself with us • … en:
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therefore seeke his face now, and above • … l things seeke it.
Therefore seek his face now, and above • … l things seek it.
av vvb po31 n1 av, cc p-acp • … sy n2 vvb pn31.
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And can we have more incouragement? • … here was never any that fought the face of • … od that went away sorry.
And can we have more encouragement? • … Here was never any that fought the face of • … od that went away sorry.
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It is said of some • … ood Emperours, that never any man went sor• … out of their presence, either they had the • … rant of their sutes, or good words.
It is said of Some • … ood emperors, that never any man went sor• … out of their presence, either they had the • … rant of their suits, or good words.
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2122
God sends • … one sorry away;
God sends • … one sorry away;
np1 vvz • … pi j av;
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there are none that come • … to the presence of God but they are the bet • … er for it, they goe away more chearefull, and • … ore satisfied;
there Are none that come • … to the presence of God but they Are the bet • … er for it, they go away more cheerful, and • … over satisfied;
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their consciences are quieted, • … hen they poure out their soules to God.
their Consciences Are quieted, • … hen they pour out their Souls to God.
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There is the peace of God which passeth understan• … ing preserves their soules, as it is, Philip. 4. In • … othing be carefull,
There is the peace of God which passes understan• … ing preserves their Souls, as it is, Philip. 4. In • … othing be careful,
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but let there bee thanksgiving for favours received, and let your requests be 〈 ◊ 〉 knowne to him,
but let there be thanksgiving for favours received, and let your requests be 〈 ◊ 〉 known to him,
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and the peace of God shall prese• … your hearts and mindes. You shall not despaire, and be over much cast downe, peace will preserve you.and the peace of God shall prese• … your hearts and minds. You shall not despair, and be over much cast down, peace will preserve you.
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And if we doe not seeke the face of God, now when we may enjoy his presence, we• … shall never see his face in glory hereafter:
And if we do not seek the face of God, now when we may enjoy his presence, we• … shall never see his face in glory hereafter:
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〈 ◊ 〉 must now be acquainted with him or else we shall not when we would.
〈 ◊ 〉 must now be acquainted with him or Else we shall not when we would.
〈 sy 〉 vmb av vbi vvn p-acp pno31 cc av pns12 vmb xx c-crq pns12 vmd.
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Therefore, as we may injoy the presence of God in his Ordinances; so in all our affaires let us seeke his face, and blessing;
Therefore, as we may enjoy the presence of God in his Ordinances; so in all our affairs let us seek his face, and blessing;
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let us have what we have, and doe what we doe in his blessing and assistance,
let us have what we have, and do what we do in his blessing and assistance,
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2132
and not in the strength of wit, and shifts. Let us do what we do by divine strength, and in confidence of his blessing.
and not in the strength of wit, and shifts. Let us do what we do by divine strength, and in confidence of his blessing.
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2133
That, that we do by his strength we may expect his blessing on, we cannot doe so by our shifts.
That, that we do by his strength we may expect his blessing on, we cannot do so by our shifts.
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2134
Let us in ▪ ure our selves in these courses, and we shal find much peace,
Let us in ▪ ure our selves in these courses, and we shall find much peace,
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and by long acquaintance with God we shall be able to commit our soules to him, we shall be able to looke him in the face at the houre of death.
and by long acquaintance with God we shall be able to commit our Souls to him, we shall be able to look him in the face At the hour of death.
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He that lookes God i• … the face often in prayer, and seeking him, may looke death in the face.
He that looks God i• … the face often in prayer, and seeking him, may look death in the face.
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These things may be made effectuall if your hearts be prepared, as the Scripture phrase is.
These things may be made effectual if your hearts be prepared, as the Scripture phrase is.
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And because I mentioned preparing, that is a word in Scripture that is set before seeking. Rehoboam did not thrive;
And Because I mentioned preparing, that is a word in Scripture that is Set before seeking. Rehoboam did not thrive;
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he did not prepare his heart to seeke God. Iehosaphat was blessed of God, hee prepared his heart to seeke the Lord.
he did not prepare his heart to seek God. Jehoshaphat was blessed of God, he prepared his heart to seek the Lord.
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Therefore let us come prepared to seeke God, prepare our hearts to seeke him.
Therefore let us come prepared to seek God, prepare our hearts to seek him.
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Thinke, when I goe to the congregation, I goe to seeke Gods face, therefore come in humility, and subjection.
Think, when I go to the congregation, I go to seek God's face, Therefore come in humility, and subjection.
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And in all the courses of our lives, let all of us prepare, and set our hearts in frame to seeke God in all things:
And in all the courses of our lives, let all of us prepare, and Set our hearts in frame to seek God in all things:
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and let us set upon nothing that we cannot depend on him for assistance, and looke to him for a blessing.
and let us Set upon nothing that we cannot depend on him for assistance, and look to him for a blessing.
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And when wee cannot injoy his favour, and blessing in any thing, we were as good be without it as have it.
And when we cannot enjoy his favour, and blessing in any thing, we were as good be without it as have it.
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This is the way to have our wills in all things.
This is the Way to have our wills in all things.
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Christ, the truth it selfe hath left • … s this one sweete promise, Seeke yee first the kingdome of God.
christ, the truth it self hath left • … s this one sweet promise, Seek ye First the Kingdom of God.
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He speakes there of seeking our owne good, what is the best thing wee should seeke for? Seeke ye first the kingdome of God, of grace, and of glory:
He speaks there of seeking our own good, what is the best thing we should seek for? Seek you First the Kingdom of God, of grace, and of glory:
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the favour of God, and the fruit of his favour, grace. Seeke those best things in the first place;
the favour of God, and the fruit of his favour, grace. Seek those best things in the First place;
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what then? It is the way to have all things else as farre as they are for our good.
what then? It is the Way to have all things Else as Far as they Are for our good.
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But we would have more, we thinke if we seeke to God, and depend upon Gods divine principles,
But we would have more, we think if we seek to God, and depend upon God's divine principles,
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and rules, it is a way to beggery and disgrace.
and rules, it is a Way to beggary and disgrace.
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Oh, no, It is the way to have our owne desire in all things as farre as is for our good.
O, no, It is the Way to have our own desire in all things as Far as is for our good.
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Let us seeke first the kingdome of God, that God may rule, and raigne in us,
Let us seek First the Kingdom of God, that God may Rule, and Reign in us,
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and we shall raigne in the kingdome of God.
and we shall Reign in the Kingdom of God.
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For other things, God will bring it to passe I know nothow, they shall be cast upon us.
For other things, God will bring it to pass I know nothow, they shall be cast upon us.
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He that is f• … ll for heaven and happinesse, GOD will make him full for the world,
He that is f• … ll for heaven and happiness, GOD will make him full for the world,
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and successefull, as much as he sees 〈 ◊ 〉 to bring him to heaven:
and successful, as much as he sees 〈 ◊ 〉 to bring him to heaven:
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if God see any thing that would hinder him, he must leave that to his wisdome.
if God see any thing that would hinder him, he must leave that to his Wisdom.
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Therefore let us labour to bee able from truth of heart, to returne to the commandement,
Therefore let us labour to be able from truth of heart, to return to the Commandment,
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and promise of God, this sweete and gracious answer of the holy man David, when God saith generally or particularly, Seeke my face, Thy face Lord will I seeke. FINIS.
and promise of God, this sweet and gracious answer of the holy man David, when God Says generally or particularly, Seek my face, Thy face Lord will I seek. FINIS.
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FAITH TRIVMPHANT. HEBR. 11. 13. These all died in faith;
FAITH TRIUMPHANT. HEBREW. 11. 13. These all died in faith;
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not having received the promises, but having seene them afarre off, they were perswaded of them,
not having received the promises, but having seen them afar off, they were persuaded of them,
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and imbraced them, and confessed that they were strangers, and pilgrims on earth. THis Chapter is a little booke of Martyr• …;
and embraced them, and confessed that they were Strangers, and pilgrim's on earth. THis Chapter is a little book of Martyr• …;
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it discovers the life, and death of the holy Patriarchs, and by what meanes Gods Children are brought into possession of that that they have an interest,
it discovers the life, and death of the holy Patriarchs, and by what means God's Children Are brought into possession of that that they have an Interest,
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and right unto upon ear• … h; it is by faith:
and right unto upon ear• … h; it is by faith:
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by faith we do, and suffer, all that we doe, and suffer, all that God hath ordained us to goe through, till he have brought us and invested u• … to heaven, which is prepared for us.
by faith we do, and suffer, all that we do, and suffer, all that God hath ordained us to go through, till he have brought us and invested u• … to heaven, which is prepared for us.
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In the former part of the Chapter there is an induction, the instances of perticular blessed Patriarchs:
In the former part of the Chapter there is an induction, the instances of particular blessed Patriarchs:
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and after he had named diverse particulars he summes, them up in this generall. All these died in faith. In this verse there is, First, the generall set downe. All these died in faith.
and After he had nam diverse particulars he sums, them up in this general. All these died in faith. In this verse there is, First, the general Set down. All these died in faith.
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And then the particular unfolding of this. They received not the promises, having scene them a-farre off, and were perswaded of them,
And then the particular unfolding of this. They received not the promises, having scene them afar off, and were persuaded of them,
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and imbraced them, and confessed they were strangers, and pilgrims on earth. and embraced them, and confessed they were Strangers, and pilgrim's on earth.
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He sets downe their faith particularly, hereby setting down what might hinder it and yet did not hinder it,
He sets down their faith particularly, hereby setting down what might hinder it and yet did not hinder it,
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the not receiving of the promises.
the not receiving of the promises.
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They received not the promises, and yet they beleeved the promises, that is, the things promised, they were afarre off, and yet they saw them. They received not the promises, and yet they believed the promises, that is, the things promised, they were afar off, and yet they saw them.
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They saw them, that is the first degree, They were perswaded of them; that is the second. They imbraced them; that is the third.
They saw them, that is the First degree, They were persuaded of them; that is the second. They embraced them; that is the third.
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They confessed they were pilgrims and strangers, that is the fourth. All these died in faith.
They confessed they were pilgrim's and Strangers, that is the fourth. All these died in faith.
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There is one faith from the beginning of the world:
There is one faith from the beginning of the world:
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as there is one Christ, one salvation, so there is one uniforme faith for the saving of our soules, wee hope to bee saved by Iesus Christ as they were. I doe but touch that.
as there is one christ, one salvation, so there is one uniform faith for the Saving of our Souls, we hope to be saved by Iesus christ as they were. I do but touch that.
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Then againe here is implied, a continuance and perseverance in faith.
Then again Here is implied, a Continuance and perseverance in faith.
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All those died in faith, that is, they lived in faith, and by saith, till they died,All those died in faith, that is, they lived in faith, and by Says, till they died,
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and then they died in faith. Faith first, makes a Christian, and then after he lives by faith;
and then they died in faith. Faith First, makes a Christian, and then After he lives by faith;
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it quickens the life of grace, and then he leades his life by that faith, he continues in it till he come to death, which is the period of all,
it quickens the life of grace, and then he leads his life by that faith, he continues in it till he come to death, which is the Period of all,
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and then he dies by that faith.
and then he die by that faith.
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But of perseverance to the end, and the helps to it, I spake at large upon another occasion, therefore I omit it. All these died in faith.
But of perseverance to the end, and the helps to it, I spoke At large upon Another occasion, Therefore I omit it. All these died in faith.
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Faith carried them along all their life time till death it selfe.
Faith carried them along all their life time till death it self.
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Now that faith that helped them through all the difficulties of this life, that faith by which they lived, in that faith they died. They dyed in faith.
Now that faith that helped them through all the difficulties of this life, that faith by which they lived, in that faith they died. They died in faith.
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In the faith of the Messias, infaith of Canaan, in faith of heaven.
In the faith of the Messias, In faith of Canaan, in faith of heaven.
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For the Patriarchs, they had not Canaan till many hundred yeares after, it was a type of heaven;
For the Patriarchs, they had not Canaan till many hundred Years After, it was a type of heaven;
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they had not Christ till some thousands of yeares after:
they had not christ till Some thousands of Years After:
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So they died in faith of Christ, of Canaan, and of heaven, the benefits by Christ is the upshot of all this.
So they died in faith of christ, of Canaan, and of heaven, the benefits by christ is the upshot of all this.
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They died in faith. He doth not say how otherwise they died;They died in faith. He does not say how otherwise they died;
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because it is not materiall whether they died rich or poore, great, or meane, God takes no great notice of that,
Because it is not material whither they died rich or poor, great, or mean, God Takes no great notice of that,
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nor a Christian takes no great notice of it.
nor a Christian Takes no great notice of it.
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They died in faith. Whether they died a violent or a peaceable death it is no matter, they died blessed, in that they died in faith.They died in faith. Whither they died a violent or a peaceable death it is no matter, they died blessed, in that they died in faith.
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They died in faith, which in other phrases, is to dye in the Lord, to sleepe in the Lord: They died in faith, which in other phrases, is to die in the Lord, to sleep in the Lord:
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because whosoever dies in faith dies in Christ. Faith lifts them up to Christ, and they steepe in Christ.
Because whosoever die in faith die in christ. Faith lifts them up to christ, and they steep in christ.
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It is a happy thing to dye in Christ;
It is a happy thing to die in christ;
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Now those that die in faith, they die in Christ, Blessed are those that dy in the Lord, they rest from their labours, saith the Apostle. All these died in faith.
Now those that die in faith, they die in christ, Blessed Are those that die in the Lord, they rest from their labours, Says the Apostle. All these died in faith.
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They continued in faith to death, and then they ended their dayes in faith:
They continued in faith to death, and then they ended their days in faith:
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When death closed up the eyes of their bodies, then with the eye of faith they looked upon Christ, upon God in Christ reconciled to them;
When death closed up the eyes of their bodies, then with the eye of faith they looked upon christ, upon God in christ reconciled to them;
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the point is cleare, that The grace of faith, it is such a grace that it carries a Christian through all the passages of this life.
the point is clear, that The grace of faith, it is such a grace that it carries a Christian through all the passages of this life.
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It inableth him to hold o• … t to the end, to suffer those things that he is to suffer,
It enableth him to hold o• … tO to the end, to suffer those things that he is to suffer,
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and in the end by it he dies:
and in the end by it he die:
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and when all things else leave him in death, when riches leave him, when friends leave him,
and when all things Else leave him in death, when riches leave him, when Friends leave him,
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when honour, and great places leave him, when his life, & sences leave him, when all leave him,
when honour, and great places leave him, when his life, & Senses leave him, when all leave him,
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yet faith will never leave him, till it have put him in full possession of heaven;
yet faith will never leave him, till it have put him in full possession of heaven;
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and then it ceaseth when it hath done the worke it hath to doe, which is to bring us to heaven,
and then it ceases when it hath done the work it hath to do, which is to bring us to heaven,
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then it is swallowed up in vision, and sight, and hope into fruition, and enjoying of the thing hoped for.
then it is swallowed up in vision, and sighed, and hope into fruition, and enjoying of the thing hoped for.
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It is a blessed grace that stands by us, and goes along with us, and comforts us in all the passages of this life,
It is a blessed grace that Stands by us, and Goes along with us, and comforts us in all the passages of this life,
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and even in death it selfe, in those darke passages; it never forsakes us till it have put us in possession of heaven. All these died in faith.
and even in death it self, in those dark passages; it never forsakes us till it have put us in possession of heaven. All these died in faith.
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What is it to die in faith?
What is it to die in faith?
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To die in faith (as I said) is to die in the Lord by faith,
To die in faith (as I said) is to die in the Lord by faith,
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and it lookes to the Time Past. Present. To come.
and it looks to the Time Past. Present. To come.
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To the time past, to die in faith, is to die in assurance of the forgivenesse of sins,
To the time past, to die in faith, is to die in assurance of the forgiveness of Sins,
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when by faith and repentance we have pulled o• … t the sting of sins past:
when by faith and Repentance we have pulled o• … tO the sting of Sins past:
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for faith looks upon Christ, and Christ hath taken the sting of death in his owne body,
for faith looks upon christ, and christ hath taken the sting of death in his own body,
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and death ever since hath beene stinglesse, and harmelesse to his members; he hath disarmed it, death had nothing to doe to kill Christ;
and death ever since hath been stingless, and harmless to his members; he hath disarmed it, death had nothing to do to kill christ;
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now seizing upon him who should not have died, who was our suretie, death hath lost his sting:
now seizing upon him who should not have died, who was our surety, death hath lost his sting:
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so that to die in faith is to die in assurance of forgivenesse of sinnes past, by Christ.
so that to die in faith is to die in assurance of forgiveness of Sins past, by christ.
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For the present, in the present instant of death, to die in faith, is to see God reconciled to us in Christ,
For the present, in the present instant of death, to die in faith, is to see God reconciled to us in christ,
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and with the eye of Stephen to see Christ ready to receave our soules;
and with the eye of Stephen to see christ ready to receive our Souls;
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to see Christ sitting at the right hand of God, to breake through all that is betweene, to see our selves sitting at the right hand of God in heavenly places with Iesus Christ;
to see christ sitting At the right hand of God, to break through all that is between, to see our selves sitting At the right hand of God in heavenly places with Iesus christ;
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This is to die in faith, to see our selves there with our head, where wee shall bee ere long.This is to die in faith, to see our selves there with our head, where we shall be ere long.
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Faith makes things to come present.
Faith makes things to come present.
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To die in faith is to die in assurance of that blessed salvation presently, even at that instant of time, at the parting of soule,
To die in faith is to die in assurance of that blessed salvation presently, even At that instant of time, At the parting of soul,
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and body, that Christ will receive our soules that are redeemed with his precious bloud, that cost him so deare;
and body, that christ will receive our Souls that Are redeemed with his precious blood, that cost him so deer;
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he will not suffer the price of his bloud to miscarry.
he will not suffer the price of his blood to miscarry.
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Faith apprehends that Christ will goe downe with us to the grave, as God said to Iacob, feare not to goe downe into Egypt, I will goe with thee:
Faith apprehends that christ will go down with us to the grave, as God said to Iacob, Fear not to go down into Egypt, I will go with thee:
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so God would not have us feare to goe down into the grave, those darke cels,
so God would not have us Fear to go down into the grave, those dark cells,
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and dungeons, God will goe downe with us.
and dungeons, God will go down with us.
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Our flesh shall rest in hope, because Christ our surety was raysed out of the grave,
Our Flesh shall rest in hope, Because christ our surety was raised out of the grave,
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and sits in heaven in glory, and majesty, therefore our flesh rests in hope, as it is, Psalme 16. 5. Thou wilt not suffer thy holy one to see corruption;
and sits in heaven in glory, and majesty, Therefore our Flesh rests in hope, as it is, Psalm 16. 5. Thou wilt not suffer thy holy one to see corruption;
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therefore our flesh rests in hope till the resurrection, because GOD did not suffer his holy one to see corruption:
Therefore our Flesh rests in hope till the resurrection, Because GOD did not suffer his holy one to see corruption:
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this is to dye in faith. this is to die in faith.
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And for the time to come, to die in faith is by faith to overcome all the horrour of death. And for the time to come, to die in faith is by faith to overcome all the horror of death.
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Death is a terr• … ble thing:
Death is a terr• … ble thing:
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and of all the passages wherein we have occasion to use faith, it is most exercised in death.
and of all the passages wherein we have occasion to use faith, it is most exercised in death.
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It requires more to die in fa• … th, then to live in faith:
It requires more to die in fa• … th, then to live in faith:
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for then the soule it lookes to the horrour of the grave, it sees nothing there but dust, and rottennesse.
for then the soul it looks to the horror of the grave, it sees nothing there but dust, and rottenness.
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It lookes to the panges of death, sense; and nature doth.
It looks to the pangs of death, sense; and nature does.
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And likewise the soule so farre as it hath noth• … ng but nature in it, it looks to the dissolution of two friends, the body,
And likewise the soul so Far as it hath noth• … ng but nature in it, it looks to the dissolution of two Friends, the body,
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and the soule, who have been long coupled together, and their parting is bitter.
and the soul, who have been long coupled together, and their parting is bitter.
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And then it looks to the parting with friends here with whom they have lived lovingly, and sweetely.
And then it looks to the parting with Friends Here with whom they have lived lovingly, and sweetly.
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In death, nature sees an end of all imployment in this world, of all the comforts of this life, &c. and therefore it is a terrible thing.
In death, nature sees an end of all employment in this world, of all the comforts of this life, etc. and Therefore it is a terrible thing.
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Now to die in faith is to die in conquering all these, with a spirit above all these.
Now to die in faith is to die in conquering all these, with a Spirit above all these.
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What doth faith in the houre of death? It over-comes all these; and all such like.
What does faith in the hour of death? It overcomes all these; and all such like.
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For when the soule by faith considers the horrour of the grave, as the chambers of death;
For when the soul by faith considers the horror of the grave, as the chambers of death;
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faith considers they be but resting places for the body, that it sleepes there a while till the day of the resurrection, and then they meete againe.
faith considers they be but resting places for the body, that it sleeps there a while till the day of the resurrection, and then they meet again.
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And it considers that the flesh rests there in hope of a glorious resurrection;
And it considers that the Flesh rests there in hope of a glorious resurrection;
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and faith sees a time of restoring as Saint Peter saith, There shall be a day of restoring of all things, There is a day of refreshing,
and faith sees a time of restoring as Saint Peter Says, There shall be a day of restoring of all things, There is a day of refreshing,
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and restoring to come, when those eyes where with wee now looke up to heaven,
and restoring to come, when those eyes where with we now look up to heaven,
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and those fee• … e that carry us about our callings, and about the exercis• … of religion,
and those fee• … e that carry us about our callings, and about the exercis• … of Religion,
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and those hands that have beene lift up to God;
and those hands that have been lift up to God;
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that body that hath beene the vessell of the soule shall be restored, tho• … gh it be turned to dust and rottennesse.
that body that hath been the vessel of the soul shall be restored, tho• … Gh it be turned to dust and rottenness.
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Faith seet• … the faithfulnesse of God; that God in Christ hath taken these bodies of ours in trust:
Faith seet• … the faithfulness of God; that God in christ hath taken these bodies of ours in trust:
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〈 ◊ 〉 know whom I have believed, 2 Tim. 1. 12. and be is able to keepe that I have committed to him. 〈 ◊ 〉 know whom I have believed, 2 Tim. 1. 12. and be is able to keep that I have committed to him.
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I have committed to him my soule, my body, my whole salvation. I know he is able to keep that I have committed to him.
I have committed to him my soul, my body, my Whole salvation. I know he is able to keep that I have committed to him.
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And I kn• … that my Redeemer liveth saith Iob, it was his comfort in all extremity, that he should see him with his very same eyes.And I kn• … that my Redeemer lives Says Job, it was his Comfort in all extremity, that he should see him with his very same eyes.
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And then for the pangs of death which nature trembles, and quakes at, faith consider• … of them as the pangs of Child birth. Every birth is with pangs:
And then for the pangs of death which nature trembles, and quakes At, faith consider• … of them as the pangs of Child birth. Every birth is with pangs:
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now what is death, but th• … birth to immortality, the birth of glory? we die to be borne to glory and happinesse.
now what is death, but th• … birth to immortality, the birth of glory? we die to be born to glory and happiness.
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All our life time wee are in the wombe of the Church, and here we are bringing forth glory:
All our life time we Are in the womb of the Church, and Here we Are bringing forth glory:
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now death I say, it is the birth day of glory and a birth is with paine;
now death I say, it is the birth day of glory and a birth is with pain;
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faith sees it is 〈 ◊ 〉 birth day, it sees that presently upon it the• … shall be joy,
faith sees it is 〈 ◊ 〉 birth day, it sees that presently upon it the• … shall be joy,
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as with a woman after shee hath brought a man child into the world, so it comforts it selfe against the pangs of death.
as with a woman After she hath brought a man child into the world, so it comforts it self against the pangs of death.
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Again faith sees them short, and sees the glory after to be eternall, it is a little darke passage to an e• … nall glorious light.
Again faith sees them short, and sees the glory After to be Eternal, it is a little dark passage to an e• … nall glorious Light.
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Then for the dissolution, and parting of • … o friends, soule, and body, faith sees that • … is but for a wh• … le,
Then for the dissolution, and parting of • … oh Friends, soul, and body, faith sees that • … is but for a wh• … le,
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and then that that parting 〈 ◊ 〉 a bringing in a better joyning;
and then that that parting 〈 ◊ 〉 a bringing in a better joining;
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for it brings • … e soule immediately to her beloved, our Sa• … our Christ Iesus, and faith sees that it is not • … g till body and soule shall be reunited a• … ine for ever, and they shall bee for ever with 〈 ◊ 〉 Lord. And then for friends;
for it brings • … e soul immediately to her Beloved, our Sa• … our christ Iesus, and faith sees that it is not • … g till body and soul shall be Reunited a• … ine for ever, and they shall be for ever with 〈 ◊ 〉 Lord. And then for Friends;
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faith sees, indeed, • … at we shall part with many sweete friends;
faith sees, indeed, • … At we shall part with many sweet Friends;
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• … t saith faith, we shall have better friends, we • … e to GOD, we goe to the soules of per• … ct men, we goe to innumerable company of • … ngels; • … tO Says faith, we shall have better Friends, we • … e to GOD, we go to the Souls of per• … ct men, we go to innumerable company of • … ngels;
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wee goe to better company a great • … ale.
we go to better company a great • … ale.
pns12 vvb p-acp jc n1 dt j • … zz.
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And for all the imployments we have here • … we have below, faith sees that there wil be • … rcise in heaven, we shall praise God with • … gels and all the blessed and glorious com• … ny of heaven.
And for all the employments we have Here • … we have below, faith sees that there will be • … rcise in heaven, we shall praise God with • … gels and all the blessed and glorious com• … ny of heaven.
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So consider what you will • … at is bitter, and terrible in death, faith con• … ers it, it sees an end of it and opposeth to it • … tter things:
So Consider what you will • … At is bitter, and terrible in death, faith con• … ers it, it sees an end of it and Opposeth to it • … tter things:
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because notwithstanding death • … ts off many comforts, yet it brings better;
Because notwithstanding death • … ts off many comforts, yet it brings better;
c-acp p-acp n1 • … n2-vm a-acp d n2, av pn31 vvz j;
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〈 ◊ 〉 is a blessed change, it is a change for the bet• … r every way;
〈 ◊ 〉 is a blessed change, it is a change for the bet• … r every Way;
〈 sy 〉 vbz dt j-vvn n1, pn31 vbz dt n1 p-acp dt n1 … sy d n1;
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faith sees that there is a bet• … r place, better company, better imployment, • … tter liberty, all better.
faith sees that there is a bet• … r place, better company, better employment, • … tter liberty, all better.
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And which is more, 〈 ◊ 〉 die in faith is to die in assurance that all is ours as the Apostle saith, 1 Cor. 3. 16. 〈 ◊ 〉 death is ours, Paul is yours, Christ is yo• … death is yours.
And which is more, 〈 ◊ 〉 die in faith is to die in assurance that all is ours as the Apostle Says, 1 Cor. 3. 16. 〈 ◊ 〉 death is ours, Paul is yours, christ is yo• … death is yours.
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This is our comfort when• … dayes shall be closed up with death;
This is our Comfort when• … days shall be closed up with death;
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faith b• … lieves that death is ours, that is, it is for 〈 ◊ 〉 good:
faith b• … lieves that death is ours, that is, it is for 〈 ◊ 〉 good:
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for as I said, it brings us to our wish• … haven, it brings an end to all misery, an 〈 ◊ 〉 our sinnes,
for as I said, it brings us to our wish• … Haven, it brings an end to all misery, an 〈 ◊ 〉 our Sins,
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an end to our paine, an end to 〈 ◊ 〉 vexations, an end to our discomforts,
an end to our pain, an end to 〈 ◊ 〉 vexations, an end to our discomforts,
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and to 〈 ◊ 〉 scandalls here below, an end to all the tempt• … tions of Satan.
and to 〈 ◊ 〉 scandals Here below, an end to all the tempt• … Actions of Satan.
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The Lord will wipe all teares fr• … our eyes then. And it is the beginning of • … pinesse that shall never end.The Lord will wipe all tears fr• … our eyes then. And it is the beginning of • … pinesse that shall never end.
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So indeed fai• … sees that the day of death is better than t• … day of birth:
So indeed fai• … sees that the day of death is better than t• … day of birth:
av av n1 … vvz cst dt n1 pp-f n1 vbz jc cs n1 … n1 pp-f n1:
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when we come into misery 〈 ◊ 〉 not so good as when we go out of misery, 〈 ◊ 〉 enter into happinesse.
when we come into misery 〈 ◊ 〉 not so good as when we go out of misery, 〈 ◊ 〉 enter into happiness.
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This is to dye in faith. This is to die in faith.
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〈 ◊ 〉 the time past to see the forgivenesse of al• … 〈 ◊ 〉 sinnes, to see the sting pulled out.
〈 ◊ 〉 the time past to see the forgiveness of al• … 〈 ◊ 〉 Sins, to see the sting pulled out.
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And for 〈 ◊ 〉 present, to look to Christ ready to receive• … soules,
And for 〈 ◊ 〉 present, to look to christ ready to receive• … Souls,
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and to see him present with us to co• … fort us, to strengthen us against the p• … ngs 〈 ◊ 〉 death.
and to see him present with us to co• … fort us, to strengthen us against the p• … ngs 〈 ◊ 〉 death.
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And for the time to come, by • … aith 〈 ◊ 〉 over-look the grave, to over looke death, 〈 ◊ 〉 all,
And for the time to come, by • … aith 〈 ◊ 〉 overlook the grave, to over look death, 〈 ◊ 〉 all,
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and to see all conquered in Christ, 〈 ◊ 〉 our selves in heaven already with Christ;
and to see all conquered in christ, 〈 ◊ 〉 our selves in heaven already with christ;
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〈 ◊ 〉 thus a Christian being upheld with this gr• … he ends his dayes in faith.
〈 ◊ 〉 thus a Christian being upheld with this gr• … he ends his days in faith.
〈 sy 〉 av dt njp vbg vvn p-acp d n1 … pns31 vvz po31 n2 p-acp n1.
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This should stir• … us up (if this be so) to 〈 ◊ 〉 this grace of faith, above all graces to get • … rance that we are in Christ Iesus, that so 〈 ◊ 〉 may live with c• … mfort,
This should stir• … us up (if this be so) to 〈 ◊ 〉 this grace of faith, above all graces to get • … rance that we Are in christ Iesus, that so 〈 ◊ 〉 may live with c• … mfort,
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and end our day• … with comfort, and live for ever happy in the • … ord.
and end our day• … with Comfort, and live for ever happy in the • … ord.
cc vvb po12 n1 … p-acp n1, cc vvi p-acp av j p-acp dt • … n1.
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It is only faith, and nothing else that • … ill master this King of feares, this gyant that • … bdues all the Kings of the earth to him.
It is only faith, and nothing Else that • … ill master this King of fears, this giant that • … bdues all the Kings of the earth to him.
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This • … onster death, hee out faceth all, nothing can • … ut face him but faith in Christ,
This • … onster death, he out faceth all, nothing can • … ut face him but faith in christ,
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and that will • … aster him.
and that will • … aster him.
cc cst vmb • … a-acp pno31.
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As for your glorious speeches • … f Pagans, and morall civill men, they are • … ut flourishes, vaine, emptie flourishes, their • … earts give them the lie:
As for your glorious Speeches • … f Pagans, and moral civil men, they Are • … ut flourishes, vain, empty flourishes, their • … earts give them the lie:
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Death is a terrible • … ing, when it is armed with our sins, and when 〈 ◊ 〉 is the messenger of Gods wrath, and citeth • … s before God, it is the end of happinesse,
Death is a terrible • … ing, when it is armed with our Sins, and when 〈 ◊ 〉 is the Messenger of God's wrath, and citeth • … s before God, it is the end of happiness,
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and • … he beginning of torment.
and • … he beginning of torment.
cc • … pns31 vvg pp-f n1.
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When we looke • … pon it in the glasse of the law, and in the • … lasse of nature, it is the end of all comforts, it • … s a curse brought in by sinne.
When we look • … pon it in the glass of the law, and in the • … lass of nature, it is the end of all comforts, it • … s a curse brought in by sin.
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It is a terrible • … hing, nothing can conquer and master it but • … aith in Christ.
It is a terrible • … hing, nothing can conquer and master it but • … aith in christ.
pn31 vbz dt j • … j-vvg, pix vmb vvi cc vvi pn31 cc-acp • … uh p-acp np1.
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Oh let us labour therefore to get it while wee live, and to exercise it • … hile we live, that we may live every day by • … aith.
O let us labour Therefore to get it while we live, and to exercise it • … hile we live, that we may live every day by • … aith.
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It is not any faith that we candie by, it must 〈 ◊ 〉 a faith that we have exercised, and tryed • … efore;
It is not any faith that we candy by, it must 〈 ◊ 〉 a faith that we have exercised, and tried • … efore;
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it is a tryed, a proved faith, that wee must end our dayes by: For alas, when death comes, if we have not learned to live by faith before,
it is a tried, a proved faith, that we must end our days by: For alas, when death comes, if we have not learned to live by faith before,
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how can wee end our dayes in faith? He that while he lives will not trust God with his children, that will not trust God with his soule;
how can we end our days in faith? He that while he lives will not trust God with his children, that will not trust God with his soul;
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he that will not trust God with his estate, but will use ill means, and put his hand to ill courses to gaine by;
he that will not trust God with his estate, but will use ill means, and put his hand to ill courses to gain by;
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he that will not trust 〈 ◊ 〉 for his inheritance, that will not cast his br• … upon the waters,
he that will not trust 〈 ◊ 〉 for his inheritance, that will not cast his br• … upon the waters,
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and trust GOD to see 〈 ◊ 〉 gaine;
and trust GOD to see 〈 ◊ 〉 gain;
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he that will not doe this while he liv• … how shall he trust God for body and soule, 〈 ◊ 〉 all in death? he cannot doe it.
he that will not do this while he liv• … how shall he trust God for body and soul, 〈 ◊ 〉 all in death? he cannot do it.
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It must be• … faith that is daily exercised, and tryed, wher• … by we must commit our soules to God w• … we dye, that wee may dye in that faith:
It must be• … faith that is daily exercised, and tried, wher• … by we must commit our Souls to God w• … we die, that we may die in that faith:
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t• … we may be able to say, all the dayes of 〈 ◊ 〉 life, I had experience of Gods goodnesse, 〈 ◊ 〉 depended upon him,
t• … we may be able to say, all the days of 〈 ◊ 〉 life, I had experience of God's Goodness, 〈 ◊ 〉 depended upon him,
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and I have found him 〈 ◊ 〉 in all his promises;
and I have found him 〈 ◊ 〉 in all his promises;
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I committed my selfe, an• … my wayes to him, and I found him good, a• … gracious in blessing me, I found him giving 〈 ◊ 〉 a good issue,
I committed my self, an• … my ways to him, and I found him good, a• … gracious in blessing me, I found him giving 〈 ◊ 〉 a good issue,
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and now I am strengthened there by, to trust GOD that hath beene so true 〈 ◊ 〉 mee all my life time, I will trust him 〈 ◊ 〉 with my soule, that hee will never fail• … mee.
and now I am strengthened there by, to trust GOD that hath been so true 〈 ◊ 〉 me all my life time, I will trust him 〈 ◊ 〉 with my soul, that he will never fail• … me.
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Let us all labour for this faith:
Let us all labour for this faith:
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for tho• … it cannot be said of us that we die rich, or th• … we die great in the world;
for tho• … it cannot be said of us that we die rich, or th• … we die great in the world;
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perhaps wee may die a violent death: (as there be diverse diseases that leade the body into distempers) it 〈 ◊ 〉 no matter how we die distempered,
perhaps we may die a violent death: (as there be diverse diseases that lead the body into distempers) it 〈 ◊ 〉 no matter how we die distempered,
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and in any estate, so it may be said of us, we die in able• … sed faith.
and in any estate, so it may be said of us, we die in able• … sed faith.
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But it may be objected, that all Gods children die not in faith, because some die raging and distempered, and in such fits.
But it may be objected, that all God's children die not in faith, Because Some die raging and distempered, and in such fits.
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But we must know that they die in faith not with standing all that: for then they are not • … em selves;
But we must know that they die in faith not with standing all that: for then they Are not • … em selves;
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the covenant betweene God and • … em was made before, they have given up • … emselves to GOD,
the Covenant between God and • … em was made before, they have given up • … emselves to GOD,
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and committed their • … ules to God before, for a Christian gives • … p himselfe every day;
and committed their • … ules to God before, for a Christian gives • … p himself every day;
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he commits himselfe • … ule and body continually to God, as a bles• … ed sacrifice of a free-will offering;
he commits himself • … ule and body continually to God, as a bles• … ed sacrifice of a freewill offering;
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so hee • … arns to die daily, daily labours to live in the • … state he would die in; he ought to doe thus;
so he • … arns to die daily, daily labours to live in the • … state he would die in; he ought to do thus;
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• … nd many Christians doe thus:
• … and many Christians do thus:
• … cc d np1 vdb av:
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therefore notwithstanding these distempers, the covenant • … etweene GOD and the soule remaines still, • … nd he dies in faith.
Therefore notwithstanding these distempers, the Covenant • … etweene GOD and the soul remains still, • … and he die in faith.
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It is said here, they all di• … d in faith: he saith, not they all died in fee• … ing.
It is said Here, they all di• … worser in faith: he Says, not they all died in fee• … ing.
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A man may die in faith, and yet not die • … n feeling; and sometimes the strongest faith • … s with the least feeling of Gods love.
A man may die in faith, and yet not die • … n feeling; and sometime the Strongest faith • … s with the least feeling of God's love.
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Fee• … ing may be reserved sometimes for heaven: • … et notwithstanding wee must not take it so as 〈 ◊ 〉 there were no feeling where there is faith;
Fee• … ing may be reserved sometime for heaven: • … et notwithstanding we must not take it so as 〈 ◊ 〉 there were no feeling where there is faith;
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for there was never faith yet, but upon the • … ouch of faith the soule drew some strength • … nd some inward feeling,
for there was never faith yet, but upon the • … ouch of faith the soul drew Some strength • … and Some inward feeling,
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though it be not discerned of the soule in regard of the immode• … ate desire of the soule to have more:
though it be not discerned of the soul in regard of the immode• … ate desire of the soul to have more:
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yet there is alway so much feeling, and strength, and comfort that supports the soule from despaire, take the childe of GOD at the worst.
yet there is always so much feeling, and strength, and Comfort that supports the soul from despair, take the child of GOD At the worst.
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Therefore when I speake of feeling, I speak of a glorious demonstration, that God sometimes takes away from his children.
Therefore when I speak of feeling, I speak of a glorious demonstration, that God sometime Takes away from his children.
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They died in fa• … th though not alway in feeling of 〈 ◊ 〉 they died in faith,
They died in fa• … th though not always in feeling of 〈 ◊ 〉 they died in faith,
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though not alway by a fai• … death, or in a comely manner outwardly, 〈 ◊ 〉 the applause of the world:
though not always by a fai• … death, or in a comely manner outwardly, 〈 ◊ 〉 the applause of the world:
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it is no matter, for that they all died in faith, and that is sufficient.
it is no matter, for that they all died in faith, and that is sufficient.
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It is the desire of Gods Children, that they may dye in faith, and die in Christ,
It is the desire of God's Children, that they may die in faith, and die in christ,
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as they have lived in faith, and lived in Christ. Fai• … is a blessed grace;
as they have lived in faith, and lived in christ. Fai• … is a blessed grace;
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by it we live, by it we stand, by it we conquer, and resist, by it we indure, by it we die, by it we do all those worthy matters we doe, in spight of the devill, and his kingdome:
by it we live, by it we stand, by it we conquer, and resist, by it we endure, by it we die, by it we do all those worthy matters we do, in spite of the Devil, and his Kingdom:
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this is that excellent grace of faith by which we live, and by which we die. These all died in faith.
this is that excellent grace of faith by which we live, and by which we die. These all died in faith.
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For they lived as they died, and died as they lived.
For they lived as they died, and died as they lived.
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It is a usuall generall rule, as men live so they die, he that lives by faith, dies by faith;
It is a usual general Rule, as men live so they die, he that lives by faith, die by faith;
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he that lives prophanely, dies prophanely.
he that lives profanely, die profanely.
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If we suffer the devill to lead us and abuse us all the time of our life, we must thinke God in just judgement will give us up, that he shall delude us,
If we suffer the Devil to led us and abuse us all the time of our life, we must think God in just judgement will give us up, that he shall delude us,
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and abuse us at the houre of death.
and abuse us At the hour of death.
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Carnall confidence disposeth men, to thinke they shall step our of their filthy blasphemous course of life, out of their sinfull cursed condition to leape to heaven presently, it is no such matter.
Carnal confidence Disposeth men, to think they shall step our of their filthy blasphemous course of life, out of their sinful cursed condition to leap to heaven presently, it is no such matter.
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Alas, heaven it must be entred into on earth; there must bee a fiting and preparing time on earth for heaven:
Alas, heaven it must be entered into on earth; there must be a fiting and preparing time on earth for heaven:
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we must looke to die as we live.
we must look to die as we live.
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There is but one example of a man that died by faith that did not live by faith, that is, the good thiefe,
There is but one Exampl of a man that died by faith that did not live by faith, that is, the good thief,
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and yet that little time of life we see how fruitfull it was: but the rule is, all that will die in faith must live in faith;
and yet that little time of life we see how fruitful it was: but the Rule is, all that will die in faith must live in faith;
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and usually men are affected, and disposed, and their speeches, and carriage are on their death bed as they were when they lived, GOD in just judgment giving them up to that course.
and usually men Are affected, and disposed, and their Speeches, and carriage Are on their death Bed as they were when they lived, GOD in just judgement giving them up to that course.
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Many wish that they may live in popery, and enjoy the liberty of that carnall religion,
Many wish that they may live in popery, and enjoy the liberty of that carnal Religion,
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but they would not die by that religion;
but they would not die by that Religion;
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they live by that religion, and die by ours, when they have had the sweetnesse and liberty that is given them there to sin,
they live by that Religion, and die by ours, when they have had the sweetness and liberty that is given them there to since,
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and then open all in confession and be cleane, and then sin againe, and such easie courses they have that betrayes thousands of soules to damnation:
and then open all in Confessi and be clean, and then sin again, and such easy courses they have that betrays thousands of Souls to damnation:
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Now this is their course, when conscience is awakened they flie to savation by CHRIST,
Now this is their course, when conscience is awakened they fly to savation by CHRIST,
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if they understand any thing at all, or else they die desperate, if they looke to be saved by that religion as they live by it:
if they understand any thing At all, or Else they die desperate, if they look to be saved by that Religion as they live by it:
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if we look to die by faith, we must live by it. These all died in faith, not having received the promises.
if we look to die by faith, we must live by it. These all died in faith, not having received the promises.
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For God promised them Canaan, and they died many hundred yeares before, their posterity came into Canaan;
For God promised them Canaan, and they died many hundred Years before, their posterity Come into Canaan;
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hee promised them Christ, and they died long before Christ came;
he promised them christ, and they died long before christ Come;
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he promised them heaven, and they entred not into heaven till death, so they received not the promises, that is, they received not the things promised;
he promised them heaven, and they entered not into heaven till death, so they received not the promises, that is, they received not the things promised;
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for else they received the promise, but not that that was promised; they received not the type, Canaan, not the things typified; Christ, and heaven.
for Else they received the promise, but not that that was promised; they received not the type, Canaan, not the things typified; christ, and heaven.
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This is added as a commendation of their faith, that though they received not the things that they looked for,
This is added as a commendation of their faith, that though they received not the things that they looked for,
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yet notwithstanding they had such a strong faith that they continued to live by faith, and died in faith.
yet notwithstanding they had such a strong faith that they continued to live by faith, and died in faith.
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The promises here are taken for the blessed things promised.
The promises Here Are taken for the blessed things promised.
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This should teach us this lesson, that Gods promises are not emptie shells, they are reall things.
This should teach us this Lesson, that God's promises Are not empty shells, they Are real things.
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And then whatsoever God promiseth it is not barely propounded to the soule but in a promise, it is wrapped up in a promise:
And then whatsoever God promises it is not barely propounded to the soul but in a promise, it is wrapped up in a promise:
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hee gives us not emptie promises nor naked things, but hee gives us promises of things which we must exercise our faith in, in depending upon him for the performance of them till we be put in possession.
he gives us not empty promises nor naked things, but he gives us promises of things which we must exercise our faith in, in depending upon him for the performance of them till we be put in possession.
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For here all the blessings they looked for, is wrapped up in the name promises;
For Here all the blessings they looked for, is wrapped up in the name promises;
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they received not the promises; the meaning is, they received not Canaan; they received not Christ in the flesh, not life everlasting.
they received not the promises; the meaning is, they received not Canaan; they received not christ in the Flesh, not life everlasting.
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Now the believing soule, it lookes upon all the good things that it looks for from God, not nakedly,
Now the believing soul, it looks upon all the good things that it looks for from God, not nakedly,
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but as they are involved, and wrapped, and lapped up in promises, it must have a word for it, it looks to GODS word.
but as they Are involved, and wrapped, and lapped up in promises, it must have a word for it, it looks to GOD'S word.
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For the soule looks not now immediately as it shall doe in heaven, it looks not to God, and to Christ directly:
For the soul looks not now immediately as it shall do in heaven, it looks not to God, and to christ directly:
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but it lookes to Christ and heaven, and happinesse, as it is in a promise. It dares not expect any thing of God but by a promise.
but it looks to christ and heaven, and happiness, as it is in a promise. It dares not expect any thing of God but by a promise.
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Alas the guiltie soule, how dares it look God in the face but by a promise? except he have ingaged himselfe by promise,
Alas the guilty soul, how dares it look God in the face but by a promise? except he have engaged himself by promise,
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and he hath ingaged himselfe by promise that he will doe it, he hath pawned his faithfulnesse that he will doe it:
and he hath engaged himself by promise that he will do it, he hath pawned his faithfulness that he will do it:
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and then the soule lookes to the promise, and in that it looks to Christ, and grace, and heaven, and happines, and all good things.
and then the soul looks to the promise, and in that it looks to christ, and grace, and heaven, and happiness, and all good things.
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A presumptuous idle person that knowes not what God is, that he is a consuming fire, he rusheth into Gods presence.
A presumptuous idle person that knows not what God is, that he is a consuming fire, he Rushes into God's presence.
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Faith dares not go to God but first it pleads his word to him, it pleads his promise to him;
Faith dares not go to God but First it pleads his word to him, it pleads his promise to him;
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it lookes on God by a promise.
it looks on God by a promise.
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The very phrase inforceth this upon us that we should make great account of the promises,
The very phrase enforceth this upon us that we should make great account of the promises,
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because we have all good wrapped in them. The promises are the swadling clouts; Christ, and Heaven, is wrappped in them.
Because we have all good wrapped in them. The promises Are the swaddling clouts; christ, and Heaven, is wrappped in them.
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And when wee have a promise, let us thinke we are rich indeed, for God will performe his promise.
And when we have a promise, let us think we Are rich indeed, for God will perform his promise.
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From the promise then the soule goes to the nature of GOD, then it thinkes of his justice, his justice ties him to performe it;
From the promise then the soul Goes to the nature of GOD, then it thinks of his Justice, his Justice ties him to perform it;
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it thinkes of his mercie, and truth, faithfull it hee that hath promised.
it thinks of his mercy, and truth, faithful it he that hath promised.
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Then it thinkes of that great name Iehovah, that gives being to the world, gives being to 〈 ◊ 〉 things,
Then it thinks of that great name Jehovah, that gives being to the world, gives being to 〈 ◊ 〉 things,
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nay, and that will turne all things that are now to nothing, as when they were nothing he gave them being at the first:
nay, and that will turn all things that Are now to nothing, as when they were nothing he gave them being At the First:
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that Iehovah hath made these promises of life everlasting, of necessary grace to bring us thither, he hath made a promise of perseverance,
that Jehovah hath made these promises of life everlasting, of necessary grace to bring us thither, he hath made a promise of perseverance,
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(9) text (DIV1)
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and of comfort under the crosse, and affliction, a promise of provision, and the like.
and of Comfort under the cross, and affliction, a promise of provision, and the like.
cc pp-f n1 p-acp dt n1, cc n1, dt n1 pp-f n1, cc dt j.
(9) text (DIV1)
389
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That great God Iehovah that gave being to all is faithfull, he hath bound himselfe, he hath laid his faithfulnesse to pawne, that he will make all good, that is here promised.
That great God Jehovah that gave being to all is faithful, he hath bound himself, he hath laid his faithfulness to pawn, that he will make all good, that is Here promised.
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(9) text (DIV1)
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The soule after it sees the promise it riseth up, and lookes to God.
The soul After it sees the promise it Riseth up, and looks to God.
dt n1 p-acp pn31 vvz dt n1 pn31 vvz a-acp, cc vvz p-acp np1.
(9) text (DIV1)
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They received not the promises, that is, the things promised, so much I desire to observe from the phrase. They received not the promises.They received not the promises, that is, the things promised, so much I desire to observe from the phrase. They received not the promises.
pns32 vvd xx dt n2, cst vbz, dt n2 vvd, av av-d pns11 vvb pc-acp vvi p-acp dt n1. pns32 vvd xx dt n2.
(9) text (DIV1)
389
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He speakes in the plurall number, though he meane but one maine promise, that is, the Messias,
He speaks in the plural number, though he mean but one main promise, that is, the Messias,
pns31 vvz p-acp dt j n1, cs pns31 vvb p-acp crd j n1, cst vbz, dt np1,
(9) text (DIV1)
390
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for all other were types of him.
for all other were types of him.
p-acp d n-jn vbdr n2 pp-f pno31.
(9) text (DIV1)
390
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Beleevers are called Children of the promise. Here they are called promises, for the repeating of them.
Believers Are called Children of the promise. Here they Are called promises, for the repeating of them.
n2 vbr vvn n2 pp-f dt n1. av pns32 vbr vvn n2, p-acp dt n-vvg pp-f pno32.
(9) text (DIV1)
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The promise of the same thing it was made oft: there was no new promise, the promise of the same thing was seven times repeated,
The promise of the same thing it was made oft: there was no new promise, the promise of the same thing was seven times repeated,
dt n1 pp-f dt d n1 pn31 vbds vvn av: pc-acp vbds dx j n1, dt n1 pp-f dt d n1 vbds crd n2 vvn,
(9) text (DIV1)
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and renewed to Abraham presently one after another.
and renewed to Abraham presently one After Another.
cc vvd p-acp np1 av-j pi p-acp n-jn.
(9) text (DIV1)
390
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So they are called promises, to shew that the promise can never be too much thought on,
So they Are called promises, to show that the promise can never be too much Thought on,
av pns32 vbr vvn n2, p-acp vvb cst dt n1 vmb av-x vbi av av-d vvn a-acp,
(9) text (DIV1)
390
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though it be the same promise, of life everlasting, the same promise of grace, and of comfort, the same promise of the resurrection, &c. All the promises of good things to come we cannot think of too oft;
though it be the same promise, of life everlasting, the same promise of grace, and of Comfort, the same promise of the resurrection, etc. All the promises of good things to come we cannot think of too oft;
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(9) text (DIV1)
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nor receive the Sacramēt the seale of the promise too oft;
nor receive the Sacrament the seal of the promise too oft;
ccx vvb dt n1 dt n1 pp-f dt n1 av av;
(9) text (DIV1)
390
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God knowes what we are, he will have us oft receive the Sacrament, and oft heare the same things.
God knows what we Are, he will have us oft receive the Sacrament, and oft hear the same things.
np1 vvz r-crq pns12 vbr, pns31 vmb vhi pno12 av vvi dt n1, cc av vvb dt d n2.
(9) text (DIV1)
390
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We see the Prophet Esay, and the rest, how oft they inculcate the same promises of comfort, to the people in captivity concerning their deliverance out of it;
We see the Prophet Isaiah, and the rest, how oft they inculcate the same promises of Comfort, to the people in captivity Concerning their deliverance out of it;
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(9) text (DIV1)
390
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they repeate it againe, and againe:
they repeat it again, and again:
pns32 vvi pn31 av, cc av:
(9) text (DIV1)
390
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the same reason should enforce the soule to have recourse to the promises againe, and againe.
the same reason should enforce the soul to have recourse to the promises again, and again.
dt d n1 vmd vvi dt n1 pc-acp vhi n1 p-acp dt n2 av, cc av.
(9) text (DIV1)
390
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When there is any doubt or darkenesse ariseth, to comfort the soule with the promise againe, and againe.
When there is any doubt or darkness arises, to Comfort the soul with the promise again, and again.
c-crq pc-acp vbz d n1 cc n1 vvz, pc-acp vvi dt n1 p-acp dt n1 av, cc av.
(9) text (DIV1)
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Satan puts clouds, and darkenesse before the soule every day: there is a repeating of sin, of infirmities, and darknesse every day:
Satan puts Clouds, and darkness before the soul every day: there is a repeating of since, of infirmities, and darkness every day:
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(9) text (DIV1)
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we should every day repeate the promises still though it be the same pro mise, and the seale of them.
we should every day repeat the promises still though it be the same Pro mice, and the seal of them.
pns12 vmd d n1 vvi dt n2 av cs pn31 vbb dt d fw-la n2, cc dt n1 pp-f pno32.
(9) text (DIV1)
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This I observe from the number. They received not the promises.
This I observe from the number. They received not the promises.
d pns11 vvb p-acp dt n1. pns32 vvd xx dt n2.
(9) text (DIV1)
391
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There is a distinction of the words Evangelion, and Epangelia in the Greeke, they have a different signification, Epangelia is of the time of the promises that were before Christ, and they were all in expectation of the promise, of the promised Messias:
There is a distinction of the words Gospel, and Evangelia in the Greek, they have a different signification, Evangelia is of the time of the promises that were before christ, and they were all in expectation of the promise, of the promised Messias:
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(9) text (DIV1)
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the time of that dispensation was Epangelia, Evangelion that was the time of the Gospell,
the time of that Dispensation was Evangelia, Gospel that was the time of the Gospel,
dt n1 pp-f d n1 vbds np1, np1 cst vbds dt n1 pp-f dt n1,
(9) text (DIV1)
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when the promise was brought into performance, when our salvation was wrought by Christ in his first comming:
when the promise was brought into performance, when our salvation was wrought by christ in his First coming:
c-crq dt n1 vbds vvn p-acp n1, c-crq po12 n1 vbds vvn p-acp np1 p-acp po31 ord vvg:
(9) text (DIV1)
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so they lived under the promise, but they lived not under the things promised;
so they lived under the promise, but they lived not under the things promised;
av pns32 vvd p-acp dt n1, cc-acp pns32 vvd xx p-acp dt n2 vvd;
(9) text (DIV1)
392
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they had Epangelia the promise made to them, but they had not Evangelion, that is, the dispensation of time wherein Christ lived, which were indeed glorious times,
they had Evangelia the promise made to them, but they had not Gospel, that is, the Dispensation of time wherein christ lived, which were indeed glorious times,
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(9) text (DIV1)
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when Christ came in the flesh, they received not those, yet notwithstanding they died in faith.
when christ Come in the Flesh, they received not those, yet notwithstanding they died in faith.
c-crq np1 vvd p-acp dt n1, pns32 vvd xx d, av c-acp pns32 vvd p-acp n1.
(9) text (DIV1)
392
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To shame us, that have so many meanes, and helps, and yet notwithstanding are so earthly minded,
To shame us, that have so many means, and helps, and yet notwithstanding Are so earthly minded,
p-acp n1 pno12, cst vhb av d n2, cc n2, cc av a-acp vbr av j vvn,
(9) text (DIV1)
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and so stagger and doubt in matters of salvation, and have our faith to seeke: when all these blessed worthies the Patriarchs died in the faith that they lived in,
and so stagger and doubt in matters of salvation, and have our faith to seek: when all these blessed worthies the Patriarchs died in the faith that they lived in,
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(9) text (DIV1)
392
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and yet they received not the promises, no, not the type of the promises, they received not Canaan, which was an earthly type of heavenly Canaan, which was promised them;
and yet they received not the promises, no, not the type of the promises, they received not Canaan, which was an earthly type of heavenly Canaan, which was promised them;
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(9) text (DIV1)
392
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they came not to reap that till long after, when they came out of Egypt, as for Abraham, Isaac, and Iacob, they lived in the land of promise as strangers. They received not the promises.
they Come not to reap that till long After, when they Come out of Egypt, as for Abraham, Isaac, and Iacob, they lived in the land of promise as Strangers. They received not the promises.
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(9) text (DIV1)
392
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They were comforted notwithstanding that their posterity should receive them.
They were comforted notwithstanding that their posterity should receive them.
pns32 vbdr vvn a-acp d po32 n1 vmd vvi pno32.
(9) text (DIV1)
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Canaan, was a type of CHRIST, and of Heaven, I observe this by the way that, God doth not reveale all things at all times.Canaan, was a type of CHRIST, and of Heaven, I observe this by the Way that, God does not reveal all things At all times.
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(9) text (DIV1)
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God doth leave diverse things to be revealed in diverse ages of the Church. God doth not reveale every thing in every time. God does leave diverse things to be revealed in diverse ages of the Church. God does not reveal every thing in every time.
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(9) text (DIV1)
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To comfort all ages of the Church. We see not every thing in our times, we must bee content.
To Comfort all ages of the Church. We see not every thing in our times, we must be content.
pc-acp vvi d n2 pp-f dt n1. pns12 vvb xx d n1 p-acp po12 n2, pns12 vmb vbi n1.
(9) text (DIV1)
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There is to come the conversion of the Iewes, many good soules desire that:
There is to come the conversion of the Iewes, many good Souls desire that:
pc-acp vbz pc-acp vvi dt n1 pp-f dt np2, d j n2 vvb cst:
(9) text (DIV1)
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there is to come the confusion of Antichrist, and many good things, that God will bring to passe in another age, our posterity they shall see it. Let it comfort us:
there is to come the confusion of Antichrist, and many good things, that God will bring to pass in Another age, our posterity they shall see it. Let it Comfort us:
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by faith we see the promises, though we do not receive the things promised, we have the promise in the Scriptures:
by faith we see the promises, though we do not receive the things promised, we have the promise in the Scriptures:
p-acp n1 pns12 vvb dt n2, cs pns12 vdb xx vvi dt n2 vvd, pns12 vhb dt n1 p-acp dt n2:
(9) text (DIV1)
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let us comfort our selves in that, that the benefit is reserved to our posterity. Every age hath severall priviledges, that that one age hath not, another hath:
let us Comfort our selves in that, that the benefit is reserved to our posterity. Every age hath several privileges, that that one age hath not, Another hath:
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(9) text (DIV1)
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these-grand Patriarchs saw not what their posterity saw, their posterity saw not what those that lived in the time of Christ saw:
these-grand Patriarchs saw not what their posterity saw, their posterity saw not what those that lived in the time of christ saw:
j n2 vvd xx r-crq po32 n1 vvd, po32 n1 vvd xx r-crq d cst vvd p-acp dt n1 pp-f np1 vvd:
(9) text (DIV1)
396
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those in Christs time saw not the discovery of Antichrist which we see, our posterity shall see the confusion of Antichrist, which (it may bee) wee shall not see.
those in Christ time saw not the discovery of Antichrist which we see, our posterity shall see the confusion of Antichrist, which (it may be) we shall not see.
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(9) text (DIV1)
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Againe this should help us against the common infirmity that Christians are subject unto, we should be thankful for some things,
Again this should help us against the Common infirmity that Christians Are Subject unto, we should be thankful for Some things,
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(9) text (DIV1)
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though we have not all that we would have.
though we have not all that we would have.
cs pns12 vhb xx d cst pns12 vmd vhi.
(9) text (DIV1)
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These received not the promises, they had the promise, they had the word, though they had not the things promised,These received not the promises, they had the promise, they had the word, though they had not the things promised,
d vvd xx dt n2, pns32 vhd dt n1, pns32 vhd dt n1, cs pns32 vhd xx dt n2 vvd,
(9) text (DIV1)
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and that comforted them, though they had not the thing, no, not so much as the type of the thing, not Canaan these blessed Patriarchs, Abraham, Isaac, and Iacob, yet they were thankfull,
and that comforted them, though they had not the thing, no, not so much as the type of the thing, not Canaan these blessed Patriarchs, Abraham, Isaac, and Iacob, yet they were thankful,
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(9) text (DIV1)
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and chearefull, and died in faith.
and cheerful, and died in faith.
cc j, cc vvd p-acp n1.
(9) text (DIV1)
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It is a common infirmity which our na• … is too prone to, if the Church bee notinall things as we would, we will not heare, we care for nothing,
It is a Common infirmity which our na• … is too prove to, if the Church be notinall things as we would, we will not hear, we care for nothing,
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(9) text (DIV1)
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like curst children, if they have not all they would have, they care for nothing. Theseall, they had the promises, they had not the things promised;
like cursed children, if they have not all they would have, they care for nothing. Theseall, they had the promises, they had not the things promised;
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(9) text (DIV1)
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but did they take pet upon this? Oh no;
but did they take pet upon this? O no;
cc-acp vdd pns32 vvi n1 p-acp d? uh uh-dx;
(9) text (DIV1)
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they imbraced 〈 ◊ 〉 promises, and looked for thethings promised in due time, though they had them not themselves.they embraced 〈 ◊ 〉 promises, and looked for thethings promised in due time, though they had them not themselves.
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(9) text (DIV1)
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So it is with particular Christians, other Christians they see goe comfortably i• … their Christian course, and they have nothing;
So it is with particular Christians, other Christians they see go comfortably i• … their Christian course, and they have nothing;
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(9) text (DIV1)
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no grace, no faith, no love, no goodnesse:
no grace, no faith, no love, no Goodness:
dx n1, dx n1, dx n1, dx n1:
(9) text (DIV1)
398
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because they have not all they would have, therfore they have nothing, what an ill affection is this? We should be thankful for that we have, that we can deny ourselves,
Because they have not all they would have, Therefore they have nothing, what an ill affection is this? We should be thankful for that we have, that we can deny ourselves,
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(9) text (DIV1)
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and we should be content to waite for that we have not: this is the disposition of a Christian that is in a right temper:
and we should be content to wait for that we have not: this is the disposition of a Christian that is in a right temper:
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(9) text (DIV1)
398
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and that is it which holds many from comforts, that they doe not thankefully acknowledge that they have.
and that is it which holds many from comforts, that they do not thankfully acknowledge that they have.
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(9) text (DIV1)
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Our covetousnesse, and greedinesse, of that that wee have not, and yet would have it, makes us that wee doe not see that we have already.
Our covetousness, and greediness, of that that we have not, and yet would have it, makes us that we do not see that we have already.
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(9) text (DIV1)
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Wee all looke forward, wee would have more, and more, and are not thankefull for the present grace.
we all look forward, we would have more, and more, and Are not thankful for the present grace.
pns12 d vvb av-j, pns12 vmd vhi dc, cc av-dc, cc vbr xx j p-acp dt j n1.
(9) text (DIV1)
398
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The Patriarchs were not so, they wanted many things that they desired heartily to have;
The Patriarchs were not so, they wanted many things that they desired heartily to have;
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(9) text (DIV1)
398
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and yet they comforted themselves, and died in faith, though they did not receive the promises. They saw them afarre off.
and yet they comforted themselves, and died in faith, though they did not receive the promises. They saw them afar off.
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(9) text (DIV1)
398
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They saw them afarre off, and were perswaded of them, and imbraced them, &c. This is the order of Gods spirit,
They saw them afar off, and were persuaded of them, and embraced them, etc. This is the order of God's Spirit,
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(9) text (DIV1)
399
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first to open the eye to see, and by sight to perswade, and upon perswasion to stirre up the heart and affections to imbrace:
First to open the eye to see, and by sighed to persuade, and upon persuasion to stir up the heart and affections to embrace:
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(9) text (DIV1)
399
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for good things are brought into the soule through the understanding, by the spirituall sight of the understanding,
for good things Are brought into the soul through the understanding, by the spiritual sighed of the understanding,
c-acp j n2 vbr vvn p-acp dt n1 p-acp dt n1, p-acp dt j n1 pp-f dt n1,
(9) text (DIV1)
399
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2450
and from that into the will and affections, by imbracing the things wee know:
and from that into the will and affections, by embracing the things we know:
cc p-acp cst p-acp dt n1 cc n2, p-acp vvg dt n2 pns12 vvb:
(9) text (DIV1)
399
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2451
this is GODS course daily, therefore he saith they first saw them, and then were perswaded of them, and then imbraced them. They see them afarre off.
this is GOD'S course daily, Therefore he Says they First saw them, and then were persuaded of them, and then embraced them. They see them afar off.
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(9) text (DIV1)
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2452
Indeed they saw them a farre off, they were not fulfilled till many yeares, and generations after, yet they see them. By what eye? By the eye of faith:
Indeed they saw them a Far off, they were not fulfilled till many Years, and generations After, yet they see them. By what eye? By the eye of faith:
av pns32 vvd pno32 dt av-j a-acp, pns32 vbdr xx vvn p-acp d n2, cc n2 a-acp, av pns32 vvb pno32. p-acp r-crq n1? p-acp dt n1 pp-f n1:
(9) text (DIV1)
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faith makes things present though in themselves they be farre off.
faith makes things present though in themselves they be Far off.
n1 vvz n2 j cs p-acp px32 pns32 vbb av-j a-acp.
(9) text (DIV1)
402
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2454
It is the nature of faith to make things that are absent to be present to the believing soule,
It is the nature of faith to make things that Are absent to be present to the believing soul,
pn31 vbz dt n1 pp-f n1 pc-acp vvi n2 cst vbr j pc-acp vbi j p-acp dt j-vvg n1,
(9) text (DIV1)
402
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and it affects the soule somewhat as if it were present. Wee know things worke not upon the soule but as present:
and it affects the soul somewhat as if it were present. we know things work not upon the soul but as present:
cc pn31 vvz dt n1 av c-acp cs pn31 vbdr j. pns12 vvb n2 vvi xx p-acp dt n1 cc-acp c-acp j:
(9) text (DIV1)
402
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a danger that is, many yeares to come, it affects not the soule unlesse it be apprehended as present;
a danger that is, many Years to come, it affects not the soul unless it be apprehended as present;
dt n1 cst vbz, d n2 pc-acp vvi, pn31 vvz xx dt n1 cs pn31 vbb vvn p-acp j;
(9) text (DIV1)
402
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2457
nothing affects the soule but as present. Now there are two wayes of things being present.
nothing affects the soul but as present. Now there Are two ways of things being present.
pix vvz dt n1 cc-acp c-acp j. av a-acp vbr crd n2 pp-f n2 vbg j.
(9) text (DIV1)
402
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2458
One is when the things themselves be present, that is, when we shall be in heaven,
One is when the things themselves be present, that is, when we shall be in heaven,
pi vbz c-crq dt n2 px32 vbi j, cst vbz, c-crq pns12 vmb vbi p-acp n1,
(9) text (DIV1)
402
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2459
and enjoy Christ, and all the joyes of heaven; then the things are present themselves.
and enjoy christ, and all the Joys of heaven; then the things Are present themselves.
cc vvi np1, cc d dt n2 pp-f n1; av dt n2 vbr j px32.
(9) text (DIV1)
402
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2460
And then there is a presence of faith, when faith apprehends the things promised to us as present;
And then there is a presence of faith, when faith apprehends the things promised to us as present;
cc av pc-acp vbz dt n1 pp-f n1, c-crq n1 vvz dt n2 vvn p-acp pno12 p-acp j;
(9) text (DIV1)
402
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2461
faith makes the things present in somesort, not in all respects: for then faith were all one with vision, and possession:
faith makes the things present in somesort, not in all respects: for then faith were all one with vision, and possession:
n1 vvz dt n2 vvb p-acp n1, xx p-acp d n2: c-acp cs n1 vbdr d crd p-acp n1, cc n1:
(9) text (DIV1)
402
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but in regard of certainty they are present, and in regard of sound comfort:
but in regard of certainty they Are present, and in regard of found Comfort:
cc-acp p-acp n1 pp-f n1 pns32 vbr j, cc p-acp n1 pp-f j n1:
(9) text (DIV1)
402
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2463
therefore God gives other graces, betweene faith, and possession, to strengthen and enable faith that it doe not sinke in the worke, between faith,
Therefore God gives other graces, between faith, and possession, to strengthen and enable faith that it do not sink in the work, between faith,
av np1 vvz j-jn n2, p-acp n1, cc n1, pc-acp vvi cc vvi n1 cst pn31 vdb xx vvi p-acp dt n1, p-acp n1,
(9) text (DIV1)
402
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2464
and the full possession of the good things we believe, we have patience, and hope, and many other sweete graces;
and the full possession of the good things we believe, we have patience, and hope, and many other sweet graces;
cc dt j n1 pp-f dt j n2 pns12 vvb, pns12 vhb n1, cc n1, cc d j-jn j n2;
(9) text (DIV1)
402
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2465
but all dispose the soule comfortably to waite for the accomplishment of the things beleeved. Now though the presence of faith affect not so much as the presence of sight: yet it doth affect.
but all dispose the soul comfortably to wait for the accomplishment of the things believed. Now though the presence of faith affect not so much as the presence of sighed: yet it does affect.
cc-acp d n1 dt n1 av-j pc-acp vvi p-acp dt n1 pp-f dt n2 vvn. av cs dt n1 pp-f n1 vvb xx av av-d c-acp dt n1 pp-f n1: av pn31 vdz vvi.
(9) text (DIV1)
402
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2466
What is the reason that a holy man is so much affected with heavenly things, hee feeles no more joy many times than a wicked man? It is the nature of faith that so represents them to him,
What is the reason that a holy man is so much affected with heavenly things, he feels no more joy many times than a wicked man? It is the nature of faith that so represents them to him,
q-crq vbz dt n1 cst dt j n1 vbz av av-d vvn p-acp j n2, pns31 vvz av-dx dc n1 d n2 cs dt j n1? pn31 vbz dt n1 pp-f n1 cst av vvz pno32 p-acp pno31,
(9) text (DIV1)
402
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2467
and sets before his eyes the excellencie of the things that hee sees them as present.
and sets before his eyes the excellency of the things that he sees them as present.
cc vvz p-acp po31 n2 dt n1 pp-f dt n2 cst pns31 vvz pno32 p-acp j.
(9) text (DIV1)
402
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2468
Faith, hath her eye, faith hath her sences, faith hath feete of her owne, whereby shee goes to Christ:
Faith, hath her eye, faith hath her Senses, faith hath feet of her own, whereby she Goes to christ:
n1, vhz po31 n1, n1 vhz po31 n2, n1 vhz n2 pp-f po31 d, c-crq pns31 vvz p-acp np1:
(9) text (DIV1)
403
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2469
faith hath armes of her owne to graspe, and to claspe Christ. Faith hath eares of her owne, to heare the word of God, and believe it;
faith hath arms of her own to grasp, and to clasp christ. Faith hath ears of her own, to hear the word of God, and believe it;
n1 vhz n2 pp-f po31 d pc-acp vvi, cc pc-acp vvi np1. n1 vhz n2 pp-f po31 d, pc-acp vvi dt n1 pp-f np1, cc vvb pn31;
(9) text (DIV1)
403
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2470
faith hath eyes of her owne; and what kinde of eyes? to seethings afarre off, to see things invisible;
faith hath eyes of her own; and what kind of eyes? to seethings afar off, to see things invisible;
n1 vhz n2 pp-f po31 d; cc r-crq n1 pp-f n2? pc-acp vvz av a-acp, pc-acp vvi n2 j;
(9) text (DIV1)
403
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2471
to see things within the vayle, to see things that are upward, things that sence and reason can never reach unto.
to see things within the Vail, to see things that Are upward, things that sense and reason can never reach unto.
pc-acp vvi n2 p-acp dt n1, pc-acp vvi n2 cst vbr j, n2 cst n1 cc n1 vmb av-x vvi p-acp.
(9) text (DIV1)
403
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2472
Reason sees more then sence, but faith sees more than reason.
Reason sees more then sense, but faith sees more than reason.
n1 vvz av-dc cs n1, cc-acp n1 vvz av-dc cs n1.
(9) text (DIV1)
403
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2473
Faith sees the resurrection of the body, faith sees the glory in heaven, that all the eyes in the world cannot see.
Faith sees the resurrection of the body, faith sees the glory in heaven, that all the eyes in the world cannot see.
n1 vvz dt n1 pp-f dt n1, n1 vvz dt n1 p-acp n1, cst d dt n2 p-acp dt n1 vmbx vvi.
(9) text (DIV1)
403
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2474
Faith correcteth the errour of reason, reason corrects the errour of sense. They saw him afarre off, with the blessed eye of faith.
Faith Correcteth the error of reason, reason corrects the error of sense. They saw him afar off, with the blessed eye of faith.
n1 vvz dt n1 pp-f n1, n1 vvz dt n1 pp-f n1. pns32 vvd pno31 av a-acp, p-acp dt j-vvn n1 pp-f n1.
(9) text (DIV1)
403
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2475
Faith hath an eye that sees a farre off, it sees things remote both intime, and place.
Faith hath an eye that sees a Far off, it sees things remote both intime, and place.
n1 vhz dt n1 cst vvz dt av-j a-acp, pn31 vvz n2 j av-d av, cc n1.
(9) text (DIV1)
403
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2476
It sees things farre off inplace, faith sees things in heaven, it sees Christ there, it sees our place provided for us there, it sees God reconciled there, by it we see our selves there,
It sees things Far off inplace, faith sees things in heaven, it sees christ there, it sees our place provided for us there, it sees God reconciled there, by it we see our selves there,
pn31 vvz n2 av-j a-acp n1, n1 vvz n2 p-acp n1, pn31 vvz np1 a-acp, pn31 vvz po12 n1 vvn p-acp pno12 a-acp, pn31 vvz np1 vvn a-acp, p-acp pn31 pns12 vvi po12 n2 a-acp,
(9) text (DIV1)
404
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because we shall be there ere long:
Because we shall be there ere long:
c-acp pns12 vmb vbi a-acp p-acp j:
(9) text (DIV1)
404
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2478
faith sees all this, it breakes through, and looks through all, it hath most piercing beames, the eye 〈 ◊ 〉 faith.
faith sees all this, it breaks through, and looks through all, it hath most piercing beams, the eye 〈 ◊ 〉 faith.
n1 vvz d d, pn31 vvz p-acp, cc vvz p-acp av-d, pn31 vhz av-ds j-vvg n2, dt n1 〈 sy 〉 uh-n.
(9) text (DIV1)
404
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2479
And it workes in an instant, it goes 〈 ◊ 〉 heaven in a moment, and sees Christ.
And it works in an instant, it Goes 〈 ◊ 〉 heaven in a moment, and sees christ.
cc pn31 vvz p-acp dt n-jn, pn31 vvz 〈 sy 〉 n1 p-acp dt n1, cc vvz np1.
(9) text (DIV1)
404
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2480
And for distance of time, the eye of faith, it sees things past, and things to come.
And for distance of time, the eye of faith, it sees things past, and things to come.
cc p-acp n1 pp-f n1, dt n1 pp-f n1, pn31 vvz n2 j, cc n2 pc-acp vvi.
(9) text (DIV1)
405
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It see• … things past, it sees the creation of the • … ld, it sees the redemption of us by Iesus Christ, 〈 ◊ 〉 sees our sinnes there punished in Christ our su• … ety, it sees us crucified with Christ Iesus, 〈 ◊ 〉 sees all discharged by him.
It see• … things past, it sees the creation of the • … Lord, it sees the redemption of us by Iesus christ, 〈 ◊ 〉 sees our Sins there punished in christ our su• … ety, it sees us Crucified with christ Iesus, 〈 ◊ 〉 sees all discharged by him.
pn31 n1 … n2 j, pn31 vvz dt n1 pp-f dt • … zz, pn31 vvz dt n1 pp-f pno12 p-acp np1 np1, 〈 sy 〉 vvz po12 n2 a-acp vvn p-acp np1 po12 n1 … n1, pn31 vvz pno12 vvn p-acp np1 np1, 〈 sy 〉 vvz d vvn p-acp pno31.
(9) text (DIV1)
405
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Faith see• … 〈 ◊ 〉 the Sacrament:
Faith see• … 〈 ◊ 〉 the Sacrament:
n1 n1 … 〈 sy 〉 dt n1:
(9) text (DIV1)
405
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when we take the bread, 〈 ◊ 〉 hath recourse presently to the breaking of 〈 ◊ 〉 body of Christ,
when we take the bred, 〈 ◊ 〉 hath recourse presently to the breaking of 〈 ◊ 〉 body of christ,
c-crq pns12 vvb dt n1, 〈 sy 〉 vhz n1 av-j p-acp dt n-vvg pp-f 〈 sy 〉 n1 pp-f np1,
(9) text (DIV1)
405
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and the shedding of the blo• … of Christ.
and the shedding of the blo• … of christ.
cc dt n-vvg pp-f dt n1 … pp-f np1.
(9) text (DIV1)
405
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2485
Then Christ is crucifyed 〈 ◊ 〉 us, 〈 ◊ 〉 dies to us, when we believe Christ was 〈 ◊ 〉fied for us,
Then christ is Crucified 〈 ◊ 〉 us, 〈 ◊ 〉 die to us, when we believe christ was 〈 ◊ 〉fied for us,
av np1 vbz vvn 〈 sy 〉 pno12, 〈 sy 〉 vvz p-acp pno12, c-crq pns12 vvb np1 vbds 〈 sy vvn p-acp pno12,
(9) text (DIV1)
405
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and died for us, faith makes it present.
and died for us, faith makes it present.
cc vvd p-acp pno12, n1 vvz pn31 j.
(9) text (DIV1)
405
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2487
And so for the time to come, faith hath 〈 ◊ 〉 eye that lookes a farre off, it sees the resu• … ction of the body, and life everlasting:
And so for the time to come, faith hath 〈 ◊ 〉 eye that looks a Far off, it sees the resu• … ction of the body, and life everlasting:
cc av p-acp dt n1 pc-acp vvi, n1 vhz 〈 sy 〉 n1 cst vvz dt av-j a-acp, pn31 vvz dt n1 … zz pp-f dt n1, cc n1 j:
(9) text (DIV1)
406
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〈 ◊ 〉 sees the generall judgement, it sees eternall happinesse in heaven; it sees things afar• … o• ….
〈 ◊ 〉 sees the general judgement, it sees Eternal happiness in heaven; it sees things afar• … o• ….
〈 sy 〉 vvz dt j n1, pn31 vvz j n1 p-acp n1; pn31 vvz n2 n1 … n1 ….
(9) text (DIV1)
406
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2489
It is the Evidence of things not seene. What is the reason of it? It makes things not otherwise seene, be seene, and presently seene;
It is the Evidence of things not seen. What is the reason of it? It makes things not otherwise seen, be seen, and presently seen;
pn31 vbz dt n1 pp-f n2 xx vvn. q-crq vbz dt n1 pp-f pn31? pn31 vvz n2 xx av vvn, vbb vvn, cc av-j vvn;
(9) text (DIV1)
406
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it gives a being to things. It is a strange power that faith hath: faith is the eye of the sanctified soule, it is the light of the soule.
it gives a being to things. It is a strange power that faith hath: faith is the eye of the sanctified soul, it is the Light of the soul.
pn31 vvz dt n1 p-acp n2. pn31 vbz dt j n1 cst n1 vhz: n1 vbz dt n1 pp-f dt j-vvn n1, pn31 vbz dt n1 pp-f dt n1.
(9) text (DIV1)
408
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2491
In the darke, though things have a colo• … and a lustre in them, yet till light co• … e to make them cleare, they are all as if they 〈 ◊ 〉 not, they are not seene:
In the dark, though things have a colo• … and a lustre in them, yet till Light co• … e to make them clear, they Are all as if they 〈 ◊ 〉 not, they Are not seen:
p-acp dt j, cs n2 vhb dt n1 … cc dt n1 p-acp pno32, av c-acp j n1 … sy pc-acp vvi pno32 vvi, pns32 vbr d c-acp cs pns32 〈 sy 〉 xx, pns32 vbr xx vvn:
(9) text (DIV1)
409
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2492
but when the light discovers them, then those things that were impossible to bee seene, and had in them collour, and lustre, they come to be actually seene.
but when the Light discovers them, then those things that were impossible to be seen, and had in them colour, and lustre, they come to be actually seen.
cc-acp c-crq dt n1 vvz pno32, cs d n2 cst vbdr j pc-acp vbi vvn, cc vhd p-acp pno32 n1, cc n1, pns32 vvb pc-acp vbi av-j vvn.
(9) text (DIV1)
409
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So it is wi• … h faith, there is the happinesse of a Christian, there is glory, and grace; reason it seeth not this;
So it is wi• … h faith, there is the happiness of a Christian, there is glory, and grace; reason it sees not this;
av pn31 vbz n1 … wd n1, pc-acp vbz dt n1 pp-f dt njp, pc-acp vbz n1, cc n1; vvb pn31 vvz xx d;
(9) text (DIV1)
409
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here is a night of all these things, if there be not light in the eye of faith:
Here is a night of all these things, if there be not Light in the eye of faith:
av vbz dt n1 pp-f d d n2, cs pc-acp vbb xx j p-acp dt n1 pp-f n1:
(9) text (DIV1)
409
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now when there comes the promise of God as a light discovering them, and the eye of faith to see all this,
now when there comes the promise of God as a Light discovering them, and the eye of faith to see all this,
av c-crq pc-acp vvz dt n1 pp-f np1 p-acp dt n1 vvg pno32, cc dt n1 pp-f n1 pc-acp vvi d d,
(9) text (DIV1)
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then here is an evidence of the things, a cleare sight of them which without faith are as excellent things in the night that no eye can see.
then Here is an evidence of the things, a clear sighed of them which without faith Are as excellent things in the night that no eye can see.
av av vbz dt n1 pp-f dt n2, dt j n1 pp-f pno32 r-crq p-acp n1 vbr a-acp j n2 p-acp dt n1 cst dx n1 vmb vvi.
(9) text (DIV1)
409
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Faith is a further light, a light beyond all, a supernaturall heavenly light, and sight, it sees beyond all other eyes, beyond the eye of the body,
Faith is a further Light, a Light beyond all, a supernatural heavenly Light, and sighed, it sees beyond all other eyes, beyond the eye of the body,
n1 vbz dt jc n1, dt n1 p-acp d, dt j j n1, cc n1, pn31 vvz p-acp d j-jn n2, p-acp dt n1 pp-f dt n1,
(9) text (DIV1)
409
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or beyond the other eye of the soule, which is reason.
or beyond the other eye of the soul, which is reason.
cc p-acp dt j-jn n1 pp-f dt n1, r-crq vbz n1.
(9) text (DIV1)
409
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2499
Now this worke of faith is called sight, among other respects for this, that sight is the most capacious, and comprehending sence;
Now this work of faith is called sighed, among other respects for this, that sighed is the most capacious, and comprehending sense;
av d n1 pp-f n1 vbz vvn n1, p-acp j-jn n2 p-acp d, cst n1 vbz dt av-ds j, cc vvg n1;
(9) text (DIV1)
410
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it apprehends its object quickly, and sight it works upon the affections, so faith hath a quick eye sight, it pierceth through the darke things of the world, it pierceth through contraries.
it apprehends its Object quickly, and sighed it works upon the affections, so faith hath a quick eye sighed, it pierces through the dark things of the world, it pierces through contraries.
pn31 vvz po31 n1 av-j, cc n1 pn31 vvz p-acp dt n2, av n1 vhz dt j n1 n1, pn31 vvz p-acp dt j n2 pp-f dt n1, pn31 vvz p-acp n2-jn.
(9) text (DIV1)
410
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Gods children, though they see their estate oft times contrary to the promise, as if God did not regard them: yet they breake through that.
God's children, though they see their estate oft times contrary to the promise, as if God did not regard them: yet they break through that.
npg1 n2, cs pns32 vvb po32 n1 av n2 j-jn p-acp dt n1, c-acp cs np1 vdd xx vvi pno32: av pns32 vvb p-acp d.
(9) text (DIV1)
410
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2502
You know Gods manner of working is in contrary estates, when we die, faith sees life;
You know God's manner of working is in contrary estates, when we die, faith sees life;
pn22 vvb npg1 n1 pp-f n-vvg vbz p-acp j-jn n2, c-crq pns12 vvb, n1 vvz n1;
(9) text (DIV1)
410
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when we most apprehend our sins, faith sees the forgivenesse of sinnes:
when we most apprehend our Sins, faith sees the forgiveness of Sins:
c-crq pns12 av-ds vvi po12 n2, n1 vvz dt n1 pp-f n2:
(9) text (DIV1)
410
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2504
when we are in the greatest mystery, faith hath so quicke a sight that it sees happinesse,
when we Are in the greatest mystery, faith hath so quick a sighed that it sees happiness,
c-crq pns12 vbr p-acp dt js n1, n1 vhz av j dt n1 cst pn31 vvz n1,
(9) text (DIV1)
410
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2505
and gl• … y through all.
and gl• … y through all.
cc n1 … wd p-acp d.
(9) text (DIV1)
410
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2506
It sees a farre off notwithstanding the interposing of any thing contrary, by flesh and bloud.
It sees a Far off notwithstanding the interposing of any thing contrary, by Flesh and blood.
pn31 vvz dt av-j a-acp p-acp dt vvg pp-f d n1 j-jn, p-acp n1 cc n1.
(9) text (DIV1)
410
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2507
Faith is sometimes called tast, and by the name of other senses, but especially by the name of sight.
Faith is sometime called taste, and by the name of other Senses, but especially by the name of sighed.
n1 vbz av vvn n1, cc p-acp dt n1 pp-f j-jn n2, cc-acp av-j p-acp dt n1 pp-f n1.
(9) text (DIV1)
411
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2508
As in sight there is both the light outward, and a light in the eye, and the application of the light in the eye to the object:
As in sighed there is both the Light outward, and a Light in the eye, and the application of the Light in the eye to the Object:
p-acp p-acp n1 pc-acp vbz d dt j j, cc dt n1 p-acp dt n1, cc dt n1 pp-f dt n1 p-acp dt n1 p-acp dt n1:
(9) text (DIV1)
411
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so in faith there is a light in the things revealed, a promise, and discovery of it by the light of the Gospell,
so in faith there is a Light in the things revealed, a promise, and discovery of it by the Light of the Gospel,
av p-acp n1 a-acp vbz dt n1 p-acp dt n2 vvn, dt n1, cc n1 pp-f pn31 p-acp dt n1 pp-f dt n1,
(9) text (DIV1)
411
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and an inward light in the soule, answerable to the inward light in the eye:
and an inward Light in the soul, answerable to the inward Light in the eye:
cc dt j n1 p-acp dt n1, j p-acp dt j n1 p-acp dt n1:
(9) text (DIV1)
411
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for a dead eye sees nothing, and a quick living eye sees nothing without the light of the ayre.
for a dead eye sees nothing, and a quick living eye sees nothing without the Light of the air.
c-acp dt j n1 vvz pix, cc dt j j-vvg n1 vvz pix p-acp dt n1 pp-f dt n1.
(9) text (DIV1)
411
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2512
So there is a double revelation, by the word, and by the spirit:
So there is a double Revelation, by the word, and by the Spirit:
av a-acp vbz dt j-jn n1, p-acp dt n1, cc p-acp dt n1:
(9) text (DIV1)
411
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the spirit works an eye of faith in the soule, and then it discovers to it the things of God.
the Spirit works an eye of faith in the soul, and then it discovers to it the things of God.
dt n1 vvz dt n1 pp-f n1 p-acp dt n1, cc av pn31 vvz p-acp pn31 dt n2 pp-f np1.
(9) text (DIV1)
411
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They saw them a farre off.
They saw them a Far off.
pns32 vvd pno32 dt av-j a-acp.
(9) text (DIV1)
411
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God created a new eye in the soule, a new sight which they had not by nature:
God created a new eye in the soul, a new sighed which they had not by nature:
np1 vvn dt j n1 p-acp dt n1, dt j n1 r-crq pns32 vhd xx p-acp n1:
(9) text (DIV1)
412
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for even as the natural eye cannot see things that are invisible;
for even as the natural eye cannot see things that Are invisible;
c-acp av c-acp dt j n1 vmbx vvi n2 cst vbr j;
(9) text (DIV1)
412
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so the naturall man cannot see the things of God, which are seene not by a naturall,
so the natural man cannot see the things of God, which Are seen not by a natural,
av dt j n1 vmbx vvi dt n2 pp-f np1, r-crq vbr vvn xx p-acp dt j,
(9) text (DIV1)
412
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but by a supernaturall eye, eye hath 〈 ◊ 〉 seene, nor eare heard, nor hath entred into the heart of man to conceive, what God hath prepared 〈 ◊ 〉 his children, 1 Cor. 2. 10, 11. The eye theretherefore that must see things a farre off, it must bee a supernaturall eye;
but by a supernatural eye, eye hath 〈 ◊ 〉 seen, nor ear herd, nor hath entered into the heart of man to conceive, what God hath prepared 〈 ◊ 〉 his children, 1 Cor. 2. 10, 11. The eye theretherefore that must see things a Far off, it must be a supernatural eye;
cc-acp p-acp dt j n1, n1 vhz 〈 sy 〉 vvn, ccx n1 vvd, ccx vhz vvn p-acp dt n1 pp-f n1 pc-acp vvi, r-crq np1 vhz vvn 〈 sy 〉 po31 n2, crd np1 crd crd, crd dt n1 av cst vmb vvi n2 dt av-j a-acp, pn31 vmb vbi dt j n1;
(9) text (DIV1)
412
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and the light that must discover them must be the light of Gods truth:
and the Light that must discover them must be the Light of God's truth:
cc dt n1 cst vmb vvi pno32 vmb vbi dt n1 pp-f npg1 n1:
(9) text (DIV1)
412
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for reason cannot see the resurrection of the body, and the life to come, and such glorious things as the word of God reveales to us.
for reason cannot see the resurrection of the body, and the life to come, and such glorious things as the word of God reveals to us.
p-acp n1 vmbx vvi dt n1 pp-f dt n1, cc dt n1 pc-acp vvi, cc d j n2 p-acp dt n1 pp-f np1 vvz p-acp pno12.
(9) text (DIV1)
412
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If you aske why this sight of faith is so necessary, this supernaturall sight.
If you ask why this sighed of faith is so necessary, this supernatural sighed.
cs pn22 vvb c-crq d n1 pp-f n1 vbz av j, d j n1.
(9) text (DIV1)
413
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I answer, nothing can be done in religion without the supernaturall eye of the soule, nothing at all:
I answer, nothing can be done in Religion without the supernatural eye of the soul, nothing At all:
pns11 vvb, pix vmb vbi vdn p-acp n1 p-acp dt j n1 pp-f dt n1, pix p-acp d:
(9) text (DIV1)
414
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for a man may see heavenly things with a naturall eye, and be never a whit the better:
for a man may see heavenly things with a natural eye, and be never a whit the better:
c-acp dt n1 vmb vvi j n2 p-acp dt j n1, cc vbb av-x dt n1 dt jc:
(9) text (DIV1)
414
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a man may see the joyes of heaven, he may heare much of heaven, and happinesse,
a man may see the Joys of heaven, he may hear much of heaven, and happiness,
dt n1 vmb vvi dt n2 pp-f n1, pns31 vmb vvi d pp-f n1, cc n1,
(9) text (DIV1)
414
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2525
and forgivenesse, and thinke oh, these are good things:
and forgiveness, and think o, these Are good things:
cc n1, cc vvb uh, d vbr j n2:
(9) text (DIV1)
414
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but yet notwithstanding he doth not see these things with a supernaturall eye, he doth not see these things to be holy,
but yet notwithstanding he does not see these things with a supernatural eye, he does not see these things to be holy,
cc-acp av c-acp pns31 vdz xx vvi d n2 p-acp dt j n1, pns31 vdz xx vvi d n2 pc-acp vbi j,
(9) text (DIV1)
414
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2527
and gracious, and to be fit for him: he wisheth them with conditions, but not with the altering of his disposition.
and gracious, and to be fit for him: he wishes them with conditions, but not with the altering of his disposition.
cc j, cc pc-acp vbi j p-acp pno31: pns31 vvz pno32 p-acp n2, cc-acp xx p-acp dt n-vvg pp-f po31 n1.
(9) text (DIV1)
414
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2528
As a man may see an earthly thing with a heavenly eye:
As a man may see an earthly thing with a heavenly eye:
p-acp dt n1 vmb vvi dt j n1 p-acp dt j n1:
(9) text (DIV1)
414
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2529
because he sees God in it, and there is somewhat of God in it to lead him to see him:
Because he sees God in it, and there is somewhat of God in it to led him to see him:
c-acp pns31 vvz np1 p-acp pn31, cc pc-acp vbz av pp-f np1 p-acp pn31 pc-acp vvi pno31 pc-acp vvi pno31:
(9) text (DIV1)
414
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so a man may see heavenly things with a carnall eye, as Balaam wished to die the death of the righteous.
so a man may see heavenly things with a carnal eye, as balaam wished to die the death of the righteous.
av dt n1 vmb vvi j n2 p-acp dt j n1, c-acp np1 vvd pc-acp vvi dt n1 pp-f dt j.
(9) text (DIV1)
414
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A carnall man may be ravished with heavenly things;
A carnal man may be ravished with heavenly things;
dt j n1 vmb vbi vvn p-acp j n2;
(9) text (DIV1)
414
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2532
but he must look upon them as things sutable, or else all is to no purpose.
but he must look upon them as things suitable, or Else all is to no purpose.
cc-acp pns31 vmb vvi p-acp pno32 c-acp n2 j, cc av d vbz pc-acp dx n1.
(9) text (DIV1)
414
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How doth faith see this? how comes faith to have this strength?
How does faith see this? how comes faith to have this strength?
q-crq vdz n1 vvi d? q-crq vvz n1 pc-acp vhi d n1?
(9) text (DIV1)
415
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Because faith sees things in the power of God, it sees things in the truth of God;
Because faith sees things in the power of God, it sees things in the truth of God;
p-acp n1 vvz n2 p-acp dt n1 pp-f np1, pn31 vvz n2 p-acp dt n1 pp-f np1;
(9) text (DIV1)
416
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he 〈 ◊ 〉 Iehovah, he gives being to things: therefore as God Almighty gives being to things in their time, when they are not:
he 〈 ◊ 〉 Jehovah, he gives being to things: Therefore as God Almighty gives being to things in their time, when they Are not:
pns31 〈 sy 〉 np1, pns31 vvz vbg p-acp n2: av c-acp np1 j-jn n2 vbg p-acp n2 p-acp po32 n1, c-crq pns32 vbr xx:
(9) text (DIV1)
416
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so faith in his promises sees that these things will bee, it sees things in the truth of God, in the promise of God;
so faith in his promises sees that these things will be, it sees things in the truth of God, in the promise of God;
av n1 p-acp po31 n2 vvz cst d n2 vmb vbi, pn31 vvz n2 p-acp dt n1 pp-f np1, p-acp dt n1 pp-f np1;
(9) text (DIV1)
416
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there it hath these eyes to see a farre off It selfe is wrought by the mighty power of God in the soule,
there it hath these eyes to see a Far off It self is wrought by the mighty power of God in the soul,
a-acp pn31 vhz d n2 pc-acp vvi dt av-j a-acp pn31 n1 vbz vvn p-acp dt j n1 pp-f np1 p-acp dt n1,
(9) text (DIV1)
416
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2538
for it is a mighty power for the soule to neglect the things it sees, to neglect riches,
for it is a mighty power for the soul to neglect the things it sees, to neglect riches,
c-acp pn31 vbz dt j n1 p-acp dt n1 pc-acp vvi dt n2 pn31 vvz, pc-acp vvi n2,
(9) text (DIV1)
416
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and honours, and pleasures, and to stand admiring of things that it sees not:
and honours, and pleasures, and to stand admiring of things that it sees not:
cc n2, cc n2, cc pc-acp vvi vvg pp-f n2 cst pn31 vvz xx:
(9) text (DIV1)
416
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2540
for a man to rule his course of life upon reasons which the world sees not,
for a man to Rule his course of life upon Reasons which the world sees not,
c-acp dt n1 pc-acp vvi po31 n1 pp-f n1 p-acp n2 r-crq dt n1 vvz xx,
(9) text (DIV1)
416
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because there is a happinesse to come, and a God that he believes in, &c. It is a mightie power that plants such a grace in the heart, faith is wrought by the mighty power of GOD.
Because there is a happiness to come, and a God that he believes in, etc. It is a mighty power that plants such a grace in the heart, faith is wrought by the mighty power of GOD.
c-acp pc-acp vbz dt n1 pc-acp vvi, cc dt n1 cst pns31 vvz p-acp, av pn31 vbz dt j n1 cst vvz d dt n1 p-acp dt n1, n1 vbz vvn p-acp dt j n1 pp-f np1.
(9) text (DIV1)
416
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2542
As it selfe is wrought by the power of God, so it layes hold upon the power of God, that the promises shall be performed.
As it self is wrought by the power of God, so it lays hold upon the power of God, that the promises shall be performed.
p-acp pn31 n1 vbz vvn p-acp dt n1 pp-f np1, av pn31 vvz n1 p-acp dt n1 pp-f np1, cst dt n2 vmb vbi vvn.
(9) text (DIV1)
416
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In all the promises it sees, and layes hold on the mighty power and truth of God,
In all the promises it sees, and lays hold on the mighty power and truth of God,
p-acp d dt n2 pn31 vvz, cc n2 vvb p-acp dt j n1 cc n1 pp-f np1,
(9) text (DIV1)
416
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and therefore it hath such an eye.
and Therefore it hath such an eye.
cc av pn31 vhz d dt n1.
(9) text (DIV1)
416
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2545
Our duty then is to labour to have our faith cleare, to have this eye of faith, to have a strong faith, a strong sight.
Our duty then is to labour to have our faith clear, to have this eye of faith, to have a strong faith, a strong sighed.
po12 n1 av vbz pc-acp vvi pc-acp vhi po12 n1 j, pc-acp vhi d n1 pp-f n1, pc-acp vhi dt j n1, dt j n1.
(9) text (DIV1)
417
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When is the sight of faith strong? When it is as the faith of these Patriarchs was.
When is the sighed of faith strong? When it is as the faith of these Patriarchs was.
c-crq vbz dt n1 pp-f n1 j? c-crq pn31 vbz p-acp dt n1 pp-f d n2 vbds.
(9) text (DIV1)
418
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There are three things that make a strong sight, that makes us conceive that he sight of faith is a strong sight.
There Are three things that make a strong sighed, that makes us conceive that he sighed of faith is a strong sighed.
pc-acp vbr crd n2 cst vvb dt j n1, cst vvz pno12 vvi cst pns31 n1 pp-f n1 vbz dt j n1.
(9) text (DIV1)
420
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When the things are farre of that we see, then if the eye see them it is a strong sight:
When the things Are Far of that we see, then if the eye see them it is a strong sighed:
c-crq dt n2 vbr j pp-f cst pns12 vvb, cs cs dt n1 vvb pno32 pn31 vbz dt j n1:
(9) text (DIV1)
421
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a weake eye cannot see a farre off. Secondly, when there are clouds betweene though the things be neare;
a weak eye cannot see a Far off. Secondly, when there Are Clouds between though the things be near;
dt j n1 vmbx vvi dt av-j a-acp. ord, c-crq pc-acp vbr n2 p-acp c-acp dt n2 vbb j;
(9) text (DIV1)
421
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yet when there are clouds betweene, to breake, and pierce through them, there must be a strong sight.
yet when there Are Clouds between, to break, and pierce through them, there must be a strong sighed.
av c-crq pc-acp vbr n2 p-acp, pc-acp vvi, cc vvi p-acp pno32, pc-acp vmb vbi dt j n1.
(9) text (DIV1)
422
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Then thirdly, when there is but a little light;
Then Thirdly, when there is but a little Light;
av ord, c-crq pc-acp vbz p-acp dt j n1;
(9) text (DIV1)
423
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when there are many obstacles in the middest, and to breake through all by a little light to seethings remote, here is a strong eye,
when there Are many obstacles in the midst, and to break through all by a little Light to seethings remote, Here is a strong eye,
c-crq a-acp vbr d n2 p-acp dt n1, cc pc-acp vvi p-acp d p-acp dt j n1 p-acp n2 j, av vbz dt j n1,
(9) text (DIV1)
423
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and this was the sight of these blessed men, they had a strong eye.
and this was the sighed of these blessed men, they had a strong eye.
cc d vbds dt n1 pp-f d j-vvn n2, pns32 vhd dt j n1.
(9) text (DIV1)
423
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For the things they looked on were remote, a farre off, diverse thousands of yeares they saw Christ by faith:
For the things they looked on were remote, a Far off, diverse thousands of Years they saw christ by faith:
p-acp dt n2 pns32 vvd a-acp vbdr j, dt av-j a-acp, j crd pp-f n2 pns32 vvd np1 p-acp n1:
(9) text (DIV1)
424
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the soule mounted up on the wing of faith, it flew over many thousands of yeares in a moment,
the soul mounted up on the wing of faith, it flew over many thousands of Years in a moment,
dt n1 vvn a-acp p-acp dt n1 pp-f n1, pn31 vvd p-acp d crd pp-f n2 p-acp dt n1,
(9) text (DIV1)
424
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and see Christ the Messias, and see heaven it selfe typi fied in Canaan. So swift is the eye of faith, it mounts over all in a moment.
and see christ the Messias, and see heaven it self typi fied in Canaan. So swift is the eye of faith, it mounts over all in a moment.
cc vvi np1 dt np1, cc vvi n1 pn31 n1 n2 vvn p-acp np1. av j vbz dt n1 pp-f n1, pn31 vvz p-acp d p-acp dt n1.
(9) text (DIV1)
424
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As the eye of the body in a moment can looke to the v• … sible heavens,
As the eye of the body in a moment can look to the v• … sible heavens,
p-acp dt n1 pp-f dt n1 p-acp dt n1 vmb vvi p-acp dt n1 … j-u n2,
(9) text (DIV1)
424
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so a strong faith, it sees Christ in heaven.
so a strong faith, it sees christ in heaven.
av dt j n1, pn31 vvz np1 p-acp n1.
(9) text (DIV1)
424
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And then betweene them, and that they looked to what difficulties were there? Blessed Abraham who was a type of Christ,
And then between them, and that they looked to what difficulties were there? Blessed Abraham who was a type of christ,
cc av p-acp pno32, cc cst pns32 vvn p-acp r-crq n2 vbdr a-acp? j-vvn np1 r-crq vbds dt n1 pp-f np1,
(9) text (DIV1)
425
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how many difficulties had he? besides other of the Patriarchs.
how many difficulties had he? beside other of the Patriarchs.
c-crq d n2 vhd pns31? p-acp n-jn pp-f dt n2.
(9) text (DIV1)
425
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We see God commanded him to slay his sonne, a command (one would thinke) against reason, against affection, against hope, it was faith against faith as it were, It was against reason in the eye of flesh.
We see God commanded him to slay his son, a command (one would think) against reason, against affection, against hope, it was faith against faith as it were, It was against reason in the eye of Flesh.
pns12 vvb np1 vvd pno31 pc-acp vvi po31 n1, dt n1 (crd vmd vvi) p-acp n1, p-acp n1, p-acp n1, pn31 vbds n1 p-acp n1 c-acp pn31 vbdr, pn31 vbds p-acp n1 p-acp dt n1 pp-f n1.
(9) text (DIV1)
425
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Now in this case to strive against all these difficulties, what a many clouds must Abraham breake through here, against sense,
Now in this case to strive against all these difficulties, what a many Clouds must Abraham break through Here, against sense,
av p-acp d n1 pc-acp vvi p-acp d d n2, r-crq dt d n2 vmb np1 vvb p-acp av, p-acp n1,
(9) text (DIV1)
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and against affection, hee must hope against hope, hee must have faith against faith, he must deny affection, hee must goe and take his only begotten son Isaac, and he must be the executioner and butcher himselfe and slay him for a sacrifice;
and against affection, he must hope against hope, he must have faith against faith, he must deny affection, he must go and take his only begotten son Isaac, and he must be the executioner and butcher himself and slay him for a sacrifice;
cc p-acp n1, pns31 vmb vvi p-acp n1, pns31 vmb vhi n1 p-acp n1, pns31 vmb vvi n1, pns31 vmb vvi cc vvi po31 av-j vvn n1 np1, cc pns31 vmb vbi dt n1 cc n1 px31 cc vvi pno31 p-acp dt n1;
(9) text (DIV1)
425
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Here must be a strong faith in the power of God, that must see God raysing Isaac from the dead,
Here must be a strong faith in the power of God, that must see God raising Isaac from the dead,
av vmb vbi dt j n1 p-acp dt n1 pp-f np1, cst vmb vvi np1 vvg np1 p-acp dt j,
(9) text (DIV1)
425
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as he did after a sort:
as he did After a sort:
c-acp pns31 vdd p-acp dt n1:
(9) text (DIV1)
425
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for when he was bound for a sacrifice ready to bee slaine, he caused a Ramme to be taken in the thicket,
for when he was bound for a sacrifice ready to be slain, he caused a Ram to be taken in the thicket,
c-acp c-crq pns31 vbds vvn p-acp dt n1 j pc-acp vbi vvn, pns31 vvd dt n1 pc-acp vbi vvn p-acp dt n1,
(9) text (DIV1)
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and to be offered, and Isaac escaped. It was a strong faith to breake through all these.
and to be offered, and Isaac escaped. It was a strong faith to break through all these.
cc pc-acp vbi vvn, cc np1 vvn. pn31 vbds dt j n1 pc-acp vvi p-acp d d.
(9) text (DIV1)
425
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Indeed blessed Abraham saw more excellency, and power in the work of God then in his beloved Isaac. So faith that is strong it sees more comfort,
Indeed blessed Abraham saw more excellency, and power in the work of God then in his Beloved Isaac. So faith that is strong it sees more Comfort,
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(9) text (DIV1)
425
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and joy, and matter of benefit and blessing to the soule in the promises, and in the word of God then in Isaac, that is,
and joy, and matter of benefit and blessing to the soul in the promises, and in the word of God then in Isaac, that is,
cc n1, cc n1 pp-f n1 cc n1 p-acp dt n1 p-acp dt n2, cc p-acp dt n1 pp-f np1 av p-acp np1, cst vbz,
(9) text (DIV1)
425
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then in the dearest thing in our owne account that we have, that the faithfull soule had rather part with all then with God:
then in the dearest thing in our own account that we have, that the faithful soul had rather part with all then with God:
av p-acp dt js-jn n1 p-acp po12 d n1 cst pns12 vhb, cst dt j n1 vhd av-c vvb p-acp d av p-acp np1:
(9) text (DIV1)
425
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it will not part with his promises for all that is in the earth, not for the dearest thing in this world, Isaac shall goe rather.
it will not part with his promises for all that is in the earth, not for the dearest thing in this world, Isaac shall go rather.
pn31 vmb xx vvi p-acp po31 n2 p-acp d cst vbz p-acp dt n1, xx p-acp dt js-jn n1 p-acp d n1, np1 vmb vvi av-c.
(9) text (DIV1)
425
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Then for their light to goe by it was but little, what a little light had they? Answ. Promises, they saw things in types,
Then for their Light to go by it was but little, what a little Light had they? Answer Promises, they saw things in types,
av p-acp po32 n1 pc-acp vvi p-acp pn31 vbds p-acp j, r-crq dt j n1 vhd pns32? np1 vvz, pns32 vvd n2 p-acp n2,
(9) text (DIV1)
426
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and glasses, a few promises, and what was that they sought? A heritage farre off.
and glasses, a few promises, and what was that they sought? A heritage Far off.
cc n2, dt d n2, cc r-crq vbds cst pns32 vvn? dt n1 av-j a-acp.
(9) text (DIV1)
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Wee on the contrary have all set nearer hand that may helpe us, but wee have a weaker faith.
we on the contrary have all Set nearer hand that may help us, but we have a Weaker faith.
pns12 p-acp dt j-jn vhb d vvn av-jc n1 cst vmb vvi pno12, cc-acp pns12 vhb dt jc n1.
(9) text (DIV1)
426
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One would thinke it should greatly help us to lead our lives till we come to heaven:
One would think it should greatly help us to led our lives till we come to heaven:
pi vmd vvi pn31 vmd av-j vvi pno12 pc-acp vvi po12 n2 c-acp pns12 vvb p-acp n1:
(9) text (DIV1)
426
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for that that we believe is nearer, heaven is nearer, how little a time is betweene us,
for that that we believe is nearer, heaven is nearer, how little a time is between us,
c-acp d cst pns12 vvb vbz jc, n1 vbz av-jc, c-crq j dt n1 vbz p-acp pno12,
(9) text (DIV1)
426
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and the day of judgment? how little a time betweene us, and the glory that is to be revealed? For the clouds that we have betweene they are none in comparing our light with theirs.
and the day of judgement? how little a time between us, and the glory that is to be revealed? For the Clouds that we have between they Are none in comparing our Light with theirs.
cc dt n1 pp-f n1? q-crq j dt n1 p-acp pno12, cc dt n1 cst vbz pc-acp vbi vvn? p-acp dt n2 cst pns12 vhb a-acp pns32 vbr pix p-acp vvg po12 n1 p-acp png32.
(9) text (DIV1)
426
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How many promises have we discovered before hand? we have Christ come in the flesh and risen again:
How many promises have we discovered before hand? we have christ come in the Flesh and risen again:
c-crq d n2 vhb pns12 vvn p-acp n1? pns12 vhb np1 vvn p-acp dt n1 cc vvn av:
(9) text (DIV1)
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we have the Gentiles called, and all these things we have light upon light: we have larger promises, and a larger unfolding of divine truths;
we have the Gentiles called, and all these things we have Light upon Light: we have larger promises, and a larger unfolding of divine truths;
pns12 vhb dt n2-j vvn, cc d d n2 pns12 vhb n1 p-acp n1: pns12 vhb jc n2, cc dt jc n-vvg pp-f j-jn n2;
(9) text (DIV1)
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the Canon is inlarged, the Bible is enlarged, more than it was then; there are many books added, and the New Testament.
the Canon is enlarged, the bible is enlarged, more than it was then; there Are many books added, and the New Testament.
dt n1 vbz vvn, dt n1 vbz vvn, av-dc cs pn31 vbds av; pc-acp vbr d n2 vvn, cc dt j n1.
(9) text (DIV1)
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2581
Now how doth it come to passe that we see not so well as they,
Now how does it come to pass that we see not so well as they,
av q-crq vdz pn31 vvi pc-acp vvi cst pns12 vvb xx av av c-acp pns32,
(9) text (DIV1)
426
Image 113
2582
nor so strongly as they? I answer, the reason is this, their light was lesse,
nor so strongly as they? I answer, the reason is this, their Light was less,
ccx av av-j c-acp pns32? pns11 vvb, dt n1 vbz d, po32 n1 vbds av-dc,
(9) text (DIV1)
426
Image 113
2583
but their sight was stronger, we have more light, and lesse sight;
but their sighed was Stronger, we have more Light, and less sighed;
cc-acp po32 n1 vbds jc, pns12 vhb dc n1, cc dc n1;
(9) text (DIV1)
426
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2584
we have things nearer, but our sight is weaker. (the more shame for us) A strong eye may see a farre off by a little light.
we have things nearer, but our sighed is Weaker. (the more shame for us) A strong eye may see a Far off by a little Light.
pns12 vhb n2 jc, cc-acp po12 n1 vbz jc. (dt dc n1 p-acp pno12) dt j n1 vmb vvi dt av-j a-acp p-acp dt j n1.
(9) text (DIV1)
426
Image 113
2585
When a weake eye cannot see so farre by a greater light. The eye of their soule, the eye of faith was stronger, and more light some:
When a weak eye cannot see so Far by a greater Light. The eye of their soul, the eye of faith was Stronger, and more Light Some:
c-crq dt j n1 vmbx vvi av av-j p-acp dt jc n1. dt n1 pp-f po32 n1, dt n1 pp-f n1 vbds jc, cc av-dc j d:
(9) text (DIV1)
426
Image 113
2586
the spirit of God was stronger in Abraham, but his light of revelation was lesser; he had fewer promises:
the Spirit of God was Stronger in Abraham, but his Light of Revelation was lesser; he had fewer promises:
dt n1 pp-f np1 vbds jc p-acp np1, p-acp po31 n1 pp-f n1 vbds jc; pns31 vhd d n2:
(9) text (DIV1)
426
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2587
for he desired to see Christs day, and saw it not.
for he desired to see Christ day, and saw it not.
c-acp pns31 vvd pc-acp vvi npg1 n1, cc vvd pn31 xx.
(9) text (DIV1)
426
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2588
So it is with Christians sometimes, when there is a great strength of faith, yet it may be there is not so much light:
So it is with Christians sometime, when there is a great strength of faith, yet it may be there is not so much Light:
av pn31 vbz p-acp np1 av, c-crq pc-acp vbz dt j n1 pp-f n1, av pn31 vmb vbi a-acp vbz xx av av-d n1:
(9) text (DIV1)
427
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2589
a weake Christian may have more light, but he hath a weaker eye, and he in that respect sees better then a stronger.
a weak Christian may have more Light, but he hath a Weaker eye, and he in that respect sees better then a Stronger.
dt j njp vmb vhi dc n1, cc-acp pns31 vhz dt jc n1, cc pns31 p-acp d n1 vvz jc cs dt jc.
(9) text (DIV1)
427
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2590
To a stronger God doth not discover to him so much outwardly sometimes sutable to his inward, Gods dispensations are diverse in this kind.
To a Stronger God does not discover to him so much outwardly sometime suitable to his inward, God's dispensations Are diverse in this kind.
p-acp dt jc n1 vdz xx vvi p-acp pno31 av av-d av-j av j p-acp po31 j, npg1 n2 vbr j p-acp d n1.
(9) text (DIV1)
427
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2591
Now to helpe our sight to heaven, this sight of faith, that wee may every day ascend with the eye of our soules, with this blessed sight.
Now to help our sighed to heaven, this sighed of faith, that we may every day ascend with the eye of our Souls, with this blessed sighed.
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(9) text (DIV1)
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2592
Let us take heed of the God of this world Satan, that hee doe not with the dust of the world dimme our sight:
Let us take heed of the God of this world Satan, that he do not with the dust of the world dim our sighed:
vvb pno12 vvi n1 pp-f dt n1 pp-f d n1 np1, cst pns31 vdb xx p-acp dt n1 pp-f dt n1 vvb po12 n1:
(9) text (DIV1)
429
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2593
what is the reason that many cannot see the glorious things of GOD? The God of this world, saith the Apostle, hath blinded their eyes;
what is the reason that many cannot see the glorious things of GOD? The God of this world, Says the Apostle, hath blinded their eyes;
r-crq vbz dt n1 cst d vmbx vvi dt j n2 pp-f np1? dt n1 pp-f d n1, vvz dt n1, vhz vvn po32 n2;
(9) text (DIV1)
429
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2594
hee casts dust in their eyes, they are covetous, they are blind in their affections they have darke soules.
he Cast dust in their eyes, they Are covetous, they Are blind in their affections they have dark Souls.
pns31 vvz n1 p-acp po32 n2, pns32 vbr j, pns32 vbr j p-acp po32 n2 pns32 vhb j n2.
(9) text (DIV1)
429
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2595
The soule when it is lead by affections, and lusts; when the affections will not suffer it to see, it covers the eyes of it.
The soul when it is led by affections, and Lustiest; when the affections will not suffer it to see, it covers the eyes of it.
dt n1 c-crq pn31 vbz vvn p-acp n2, cc n2; c-crq dt n2 vmb xx vvi pn31 pc-acp vvi, pn31 vvz dt n2 pp-f pn31.
(9) text (DIV1)
429
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2596
And then the outward things of the world, they are cast into the eyes, we must take heed of these inward,
And then the outward things of the world, they Are cast into the eyes, we must take heed of these inward,
cc av dt j n2 pp-f dt n1, pns32 vbr vvn p-acp dt n2, pns12 vmb vvi n1 pp-f d j,
(9) text (DIV1)
429
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and outward lets, take heed of Sathan, that he doe not with outward objects bewitch us.
and outward lets, take heed of Sathan, that he do not with outward objects bewitch us.
cc j n2, vvb n1 pp-f np1, cst pns31 vdb xx p-acp j n2 vvb pno12.
(9) text (DIV1)
429
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2598
For as it is in prospective glasses:
For as it is in prospective glasses:
p-acp c-acp pn31 vbz p-acp n-jn n2:
(9) text (DIV1)
429
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2599
you know such glasses, some are of that nature, they represent to a man things that are a farre off,
you know such glasses, Some Are of that nature, they represent to a man things that Are a Far off,
pn22 vvb d n2, d vbr pp-f d n1, pns32 vvi p-acp dt n1 n2 cst vbr dt av-j a-acp,
(9) text (DIV1)
429
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as if they were neare, so faith it is a kind of prospective glasse, it presents to the soule by reason of this super naturall light, things that are farre off as if they were neare.
as if they were near, so faith it is a kind of prospective glass, it presents to the soul by reason of this super natural Light, things that Are Far off as if they were near.
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(9) text (DIV1)
429
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2601
Now as God hath his prospective glasses, to see a farre off;
Now as God hath his prospective glasses, to see a Far off;
av c-acp np1 vhz po31 n-jn n2, pc-acp vvi dt av-j a-acp;
(9) text (DIV1)
429
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2602
so the Devill hath prospective glasses, that when things are neare he makes them seene a farre off (as such glasses there are too) when death,
so the devil hath prospective glasses, that when things Are near he makes them seen a Far off (as such glasses there Are too) when death,
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(9) text (DIV1)
429
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2603
and danger, and damnation are nea• … e;
and danger, and damnation Are nea• … e;
cc n1, cc n1 vbr n1 … sy;
(9) text (DIV1)
429
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2604
When a man carries the sentence of damnation in his bosome, when he carries a stayned, defiled conscience;
When a man carries the sentence of damnation in his bosom, when he carries a stained, defiled conscience;
c-crq dt n1 vvz dt n1 pp-f n1 p-acp po31 n1, c-crq pns31 vvz dt vvn, vvn n1;
(9) text (DIV1)
429
Image 113
2605
the devill with his prospective glasse makes him see death, and destruction as a farre off.
the Devil with his prospective glass makes him see death, and destruction as a Far off.
dt n1 p-acp po31 n-jn n1 vvz pno31 vvi n1, cc n1 p-acp dt av-j a-acp.
(9) text (DIV1)
429
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2606
I may live so many yeares, and enjoy my pleasure, and my will. Now this is but a false glasse, the devill abuseth them:
I may live so many Years, and enjoy my pleasure, and my will. Now this is but a false glass, the Devil abuseth them:
pns11 vmb vvi av d n2, cc vvi po11 n1, cc po11 n1. av d vbz p-acp dt j n1, dt n1 vvz pno32:
(9) text (DIV1)
429
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2607
for your life is but a death, and when we begin to live we begin to die:
for your life is but a death, and when we begin to live we begin to die:
p-acp po22 n1 vbz p-acp dt n1, cc c-crq pns12 vvb pc-acp vvi pns12 vvb pc-acp vvi:
(9) text (DIV1)
429
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2608
why should we account therefore of the time to come? death and life goe in equall pace one with another, everyday we live so much is taken from our life;
why should we account Therefore of the time to come? death and life go in equal pace one with Another, everyday we live so much is taken from our life;
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(9) text (DIV1)
429
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2609
and then the cutting off of all is uncertaine: let us take heed that Satan blind us not.
and then the cutting off of all is uncertain: let us take heed that Satan blind us not.
cc av dt vvg a-acp pp-f d vbz j: vvb pno12 vvi n1 cst np1 vvi pno12 xx.
(9) text (DIV1)
429
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2610
And withall desire God to open our eyes every day, to take the scales from the eye of our soules, that we may see the promises, that we may see Christ, that we may see God shining on us in Christ:
And withal desire God to open our eyes every day, to take the scales from the eye of our Souls, that we may see the promises, that we may see christ, that we may see God shining on us in christ:
cc av vvb np1 pc-acp vvi po12 n2 d n1, pc-acp vvi dt n2 p-acp dt n1 pp-f po12 n2, cst pns12 vmb vvi dt n2, cst pns12 vmb vvi np1, cst pns12 vmb vvi np1 vvg p-acp pno12 p-acp np1:
(9) text (DIV1)
430
Image 113
2611
that he would take away the vaile from the things by exposition, that he would open the truth to us by his Ministers:
that he would take away the veil from the things by exposition, that he would open the truth to us by his Ministers:
cst pns31 vmd vvi av dt n1 p-acp dt n2 p-acp n1, cst pns31 vmd vvi dt n1 p-acp pno12 p-acp po31 n2:
(9) text (DIV1)
430
Image 113
2612
and that hee would take away the vaile from our hearts, that our hearts may joyne with the things.
and that he would take away the veil from our hearts, that our hearts may join with the things.
cc cst pns31 vmd vvi av dt n1 p-acp po12 n2, cst po12 n2 vmb vvi p-acp dt n2.
(9) text (DIV1)
430
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2613
That when by ministeriall meanes the things are cleare, that there may not be a vaile of infidelity on our hearts,
That when by ministerial means the things Are clear, that there may not be a veil of infidelity on our hearts,
cst c-crq p-acp j-jn n2 dt n2 vbr j, cst a-acp vmb xx vbi dt n1 pp-f n1 p-acp po12 n2,
(9) text (DIV1)
430
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2614
but that our hearts may sweetly joyne with them.
but that our hearts may sweetly join with them.
cc-acp cst po12 n2 vmb av-j vvi p-acp pno32.
(9) text (DIV1)
430
Image 113
2615
Let us begge daily that GOD would take away the things that hinder, inward and outward, that we may see the things a farre off:
Let us beg daily that GOD would take away the things that hinder, inward and outward, that we may see the things a Far off:
vvb pno12 vvi av-j cst np1 vmd vvi av dt n2 cst vvb, j cc j, cst pns12 vmb vvi dt n2 dt av-j a-acp:
(9) text (DIV1)
430
Image 113
2616
that we may not be as Peter saith, mop eyed, that wee cannot see a farre off,
that we may not be as Peter Says, mop eyed, that we cannot see a Far off,
cst pns12 vmb xx vbi c-acp np1 vvz, n1 vvn, cst pns12 vmbx vvi dt av-j a-acp,
(9) text (DIV1)
430
Image 113
2617
but that we may set heaven before our eyes, and the judgement and the happinesse to come, that we may see,
but that we may Set heaven before our eyes, and the judgement and the happiness to come, that we may see,
cc-acp cst pns12 vmb vvi n1 p-acp po12 n2, cc dt n1 cc dt n1 pc-acp vvi, cst pns12 vmb vvi,
(9) text (DIV1)
430
Image 113
2618
and view and eye those things by faith, and that wee may square our lives answerable.
and view and eye those things by faith, and that we may square our lives answerable.
cc vvi cc vvb d n2 p-acp n1, cc cst pns12 vmb vvi po12 n2 j.
(9) text (DIV1)
430
Image 113
2619
Then againe to helpe our sight of Christ, and happinesse, let us get a fresh sight of our corruption, and sinne every day:
Then again to help our sighed of christ, and happiness, let us get a fresh sighed of our corruption, and sin every day:
av av pc-acp vvi po12 n1 pp-f np1, cc n1, vvb pno12 vvi dt j n1 pp-f po12 n1, cc vvb d n1:
(9) text (DIV1)
431
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2620
let us every day look on that terrifying object of our corruption of nature hang it in the eye of our soules as an odious object to humble us.
let us every day look on that terrifying Object of our corruption of nature hang it in the eye of our Souls as an odious Object to humble us.
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(9) text (DIV1)
431
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2621
Let us see every day what a corrupt heart we carry about us, see how odious these things are to God,
Let us see every day what a corrupt heart we carry about us, see how odious these things Are to God,
vvb pno12 vvi d n1 r-crq dt j n1 pns12 vvb p-acp pno12, vvb c-crq j d n2 vbr p-acp np1,
(9) text (DIV1)
431
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2622
how it offends him, see how it exposeth us to the wrath of God, if he should take us in the middest of our sinnes, and corruptions:
how it offends him, see how it exposeth us to the wrath of God, if he should take us in the midst of our Sins, and corruptions:
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(9) text (DIV1)
431
Image 113
2623
let us have these things fresh in our eyes every day, and that will cleare our sight.
let us have these things fresh in our eyes every day, and that will clear our sighed.
vvb pno12 vhi d n2 j p-acp po12 n2 d n1, cc cst vmb vvi po12 n1.
(9) text (DIV1)
431
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2624
Men are loath to looke in the booke of their consciences, because they are loath to be disturbed from their pleasures.
Men Are loath to look in the book of their Consciences, Because they Are loath to be disturbed from their pleasures.
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(9) text (DIV1)
431
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Let us see what need we stand in of Christ:
Let us see what need we stand in of christ:
vvb pno12 vvi r-crq n1 pns12 vvb p-acp pp-f np1:
(9) text (DIV1)
432
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the view of our corruptions will make us glad to see a better object, it will make us turne our eyes to CHRIST, to the promises,
the view of our corruptions will make us glad to see a better Object, it will make us turn our eyes to CHRIST, to the promises,
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(9) text (DIV1)
432
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2627
and all things that we have by Christ, we shal be glad to look to him:
and all things that we have by christ, we shall be glad to look to him:
cc d n2 cst pns12 vhb p-acp np1, pns12 vmb vbi j pc-acp vvi p-acp pno31:
(9) text (DIV1)
432
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What is the reason we have no more delight to see the glorious things afarre off? We see not the dimension of our corruptions:
What is the reason we have no more delight to see the glorious things afar off? We see not the dimension of our corruptions:
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(9) text (DIV1)
432
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for then we would be glad to see all the dimensions of Gods love in Christ, the height,
for then we would be glad to see all the dimensions of God's love in christ, the height,
c-acp cs pns12 vmd vbi j pc-acp vvi d dt n2 pp-f npg1 n1 p-acp np1, dt n1,
(9) text (DIV1)
432
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2630
and bredth, and depth and all. So much for that. They saw them a farre off. They were perswaded of them.
and breadth, and depth and all. So much for that. They saw them a Far off. They were persuaded of them.
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(9) text (DIV1)
432
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2631
It was such a sight of the things as was with convincing; with perswasion. And indeed this followes well upon sight:
It was such a sighed of the things as was with convincing; with persuasion. And indeed this follows well upon sighed:
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(9) text (DIV1)
433
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2632
for sight of all other sences perswades best: hearing is not so perswasive as sight: supernaturall sight: brings forth supernaturall perswasion.
for sighed of all other Senses persuades best: hearing is not so persuasive as sighed: supernatural sighed: brings forth supernatural persuasion.
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(9) text (DIV1)
433
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2633
Sight is a convincing sense even outward sight:
Sighed is a convincing sense even outward sighed:
n1 vbz dt j-vvg n1 av j n1:
(9) text (DIV1)
433
Image 113
2634
so inward sight it is a convincing thing it perswades, and sets downe the soule that a thing is so, when a man sees it.
so inward sighed it is a convincing thing it persuades, and sets down the soul that a thing is so, when a man sees it.
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(9) text (DIV1)
433
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2635
All the men in the world cannot perswade the weakest man in the world, when it is day, or night;
All the men in the world cannot persuade the Weakest man in the world, when it is day, or night;
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(9) text (DIV1)
433
Image 113
2636
when the sunne shines, or it is darke, that it is not so:
when the sun shines, or it is dark, that it is not so:
c-crq dt n1 vvz, cc pn31 vbz j, cst pn31 vbz xx av:
(9) text (DIV1)
433
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2637
when he sees it, he will believe his owne eyes more than all the world besides.
when he sees it, he will believe his own eyes more than all the world beside.
c-crq pns31 vvz pn31, pns31 vmb vvi po31 d n2 av-dc cs d dt n1 a-acp.
(9) text (DIV1)
433
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2638
And as it is in sensible things, we believe our owne eyes: so much more in spirituall things we believe our eyes.
And as it is in sensible things, we believe our own eyes: so much more in spiritual things we believe our eyes.
cc c-acp pn31 vbz p-acp j n2, pns12 vvb po12 d n2: av av-d av-dc p-acp j n2 pns12 vvb po12 n2.
(9) text (DIV1)
433
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2639
When there is a spirituall light of revelation in the word discovering such things, and also to spirituall light a spirituall eye:
When there is a spiritual Light of Revelation in the word discovering such things, and also to spiritual Light a spiritual eye:
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(9) text (DIV1)
433
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2640
when the spirit puts an eye into the soule to see supernaturall things that reason cannot attaine to; then there is perswasion:
when the Spirit puts an eye into the soul to see supernatural things that reason cannot attain to; then there is persuasion:
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(9) text (DIV1)
433
Image 113
2641
though all the world should perswade the soule that such a thing were not so, it would say it is so, it will believe its owne eyes.
though all the world should persuade the soul that such a thing were not so, it would say it is so, it will believe its own eyes.
cs d dt n1 vmd vvi dt n1 cst d dt n1 vbdr xx av, pn31 vmd vvi pn31 vbz av, pn31 vmb vvi po31 d n2.
(9) text (DIV1)
433
Image 113
2642
If all the world should perswade a Christian that there is no such excellency in religion, that his wayes are not good, that he is but foolish, &c. he knowes the contrary,
If all the world should persuade a Christian that there is no such excellency in Religion, that his ways Are not good, that he is but foolish, etc. he knows the contrary,
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(9) text (DIV1)
433
Image 113
2643
and will not be scorned out of his religion, and driven out of it by any contrary perswasion of men whom hee pitties (though perhaps they are otherwise beyond him) in the state of nature:
and will not be scorned out of his Religion, and driven out of it by any contrary persuasion of men whom he pities (though perhaps they Are otherwise beyond him) in the state of nature:
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(9) text (DIV1)
433
Image 113
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for sight it is a convincing thing. Especially when there is some taste with sight: for tast together with sight convince 〈 ◊ 〉 of the goodnesse of things;
for sighed it is a convincing thing. Especially when there is Some taste with sighed: for taste together with sighed convince 〈 ◊ 〉 of the Goodness of things;
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(9) text (DIV1)
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as we see in those that lead their life by tasting and feeling. The creatures maintaine their life by tasting some proportionable food fit for them.
as we see in those that led their life by tasting and feeling. The creatures maintain their life by tasting Some proportionable food fit for them.
c-acp pns12 vvb p-acp d cst vvb po32 n1 p-acp vvg cc vvg. dt n2 vvb po32 n1 p-acp vvg d j n1 j p-acp pno32.
(9) text (DIV1)
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So a Christian, when once hee hath tasted of spirituall things, the proper food of his soule,
So a Christian, when once he hath tasted of spiritual things, the proper food of his soul,
np1 dt njp, c-crq a-acp pns31 vhz vvn pp-f j n2, dt j n1 pp-f po31 n1,
(9) text (DIV1)
434
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when he hath seene, and tasted of them, he will never be driven out of his religion,
when he hath seen, and tasted of them, he will never be driven out of his Religion,
c-crq pns31 vhz vvn, cc vvn pp-f pno32, pns31 vmb av-x vbi vvn av pp-f po31 n1,
(9) text (DIV1)
434
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and his 〈 ◊ 〉 by any meanes, when he hath seene, and 〈 ◊ 〉ed, he is throughly perswaded.
and his 〈 ◊ 〉 by any means, when he hath seen, and 〈 ◊ 〉ed, he is thoroughly persuaded.
cc po31 〈 sy 〉 p-acp d n2, c-crq pns31 vhz vvn, cc 〈 sy av, pns31 vbz av-j vvn.
(9) text (DIV1)
434
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A man must not dispute against tast, when he hath tasted a thing to be so, talke to him otherwise, he saith, I have tasted,
A man must not dispute against taste, when he hath tasted a thing to be so, talk to him otherwise, he Says, I have tasted,
dt n1 vmb xx vvi p-acp n1, c-crq pns31 vhz vvn dt n1 pc-acp vbi av, vvb p-acp pno31 av, pns31 vvz, pns11 vhb vvn,
(9) text (DIV1)
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and feele, and see it to be so; and therefore wee see that after sight comes perswasion.
and feel, and see it to be so; and Therefore we see that After sighed comes persuasion.
cc vvi, cc vvb pn31 pc-acp vbi av; cc av pns12 vvb cst p-acp n1 vvz n1.
(9) text (DIV1)
434
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Now this perswasion is a supernaturall perswasion, and it is Generall, Particular.
Now this persuasion is a supernatural persuasion, and it is General, Particular.
av d n1 vbz dt j n1, cc pn31 vbz n1, j-jn.
(9) text (DIV1)
435
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A generall perswasion of the things, of the generall truths, and a particular personall perswasion of our interest in them.
A general persuasion of the things, of the general truths, and a particular personal persuasion of our Interest in them.
dt j n1 pp-f dt n2, pp-f dt j n2, cc dt j j n1 pp-f po12 n1 p-acp pno32.
(9) text (DIV1)
436
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When wee are perswaded that the truths are so, generally, that are revealed in the word of God;
When we Are persuaded that the truths Are so, generally, that Are revealed in the word of God;
c-crq pns12 vbr vvn cst dt n2 vbr av, av-j, cst vbr vvn p-acp dt n1 pp-f np1;
(9) text (DIV1)
436
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and when we are perswaded by the help of the spirit that wee have a particular interest in them, a portion in them. And both are here meant.
and when we Are persuaded by the help of the Spirit that we have a particular Interest in them, a portion in them. And both Are Here meant.
cc c-crq pns12 vbr vvn p-acp dt n1 pp-f dt n1 cst pns12 vhb dt j n1 p-acp pno32, dt n1 p-acp pno32. cc d vbr av vvn.
(9) text (DIV1)
436
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They see them a farre off, and were perswaded of them, they were convinced both of the truth, and goodnesse of them:They see them a Far off, and were persuaded of them, they were convinced both of the truth, and Goodness of them:
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(9) text (DIV1)
436
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and of the truth and goodnesse to them in particular. Now perswasion is a setled kind of knowledge.
and of the truth and Goodness to them in particular. Now persuasion is a settled kind of knowledge.
cc pp-f dt n1 cc n1 p-acp pno32 p-acp j. av n1 vbz dt j-vvn n1 pp-f n1.
(9) text (DIV1)
436
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Perswasion comes diverse wayes, there be diverse degrees tending to perswasion. First, the poorest degree of the apprehension of things, is conjecture; Persuasion comes diverse ways, there be diverse Degrees tending to persuasion. First, the Poorest degree of the apprehension of things, is conjecture;
n1 vvz j n2, pc-acp vbi j n2 vvg p-acp n1. ord, dt js n1 pp-f dt n1 pp-f n2, vbz n1;
(9) text (DIV1)
437
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a guessing that such a thing may bee so or otherwise, but I guesse it rather to be so.
a guessing that such a thing may be so or otherwise, but I guess it rather to be so.
dt vvg cst d dt n1 vmb vbi av cc av, cc-acp pns11 vvi pn31 av-c pc-acp vbi av.
(9) text (DIV1)
438
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Beyond conjecture there is opinion, when a man thinkes it is so, upon more reasons swaying him one way:
Beyond conjecture there is opinion, when a man thinks it is so, upon more Reasons swaying him one Way:
p-acp n1 pc-acp vbz n1, c-crq dt n1 vvz pn31 vbz av, p-acp dc n2 vvg pno31 crd n1:
(9) text (DIV1)
439
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and yet in opinion there is feare on the contrary that it may bee otherwise.
and yet in opinion there is Fear on the contrary that it may be otherwise.
cc av p-acp n1 a-acp vbz n1 p-acp dt n-jn cst pn31 vmb vbi av.
(9) text (DIV1)
439
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And the third degree beyond opinion is certaine knowledge, when a man is not only conceited, that the thing is so, his opinion is so upon some reasons inducing him;
And the third degree beyond opinion is certain knowledge, when a man is not only conceited, that the thing is so, his opinion is so upon Some Reasons inducing him;
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(9) text (DIV1)
440
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but hee knowes it by arguments, and reasons: that is science and knowledge, when the mind is perswaded by arguments;
but he knows it by Arguments, and Reasons: that is science and knowledge, when the mind is persuaded by Arguments;
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(9) text (DIV1)
440
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but that is not so much here meant, the perswasion by argument.
but that is not so much Here meant, the persuasion by argument.
cc-acp d vbz xx av av-d av vvd, dt n1 p-acp n1.
(9) text (DIV1)
440
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There is another degree then, of knowledge which is by the authority of the speaker, a perswasion from thence:
There is Another degree then, of knowledge which is by the Authority of the speaker, a persuasion from thence:
pc-acp vbz j-jn n1 av, pp-f n1 r-crq vbz p-acp dt n1 pp-f dt n1, dt n1 p-acp av:
(9) text (DIV1)
441
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when I know not the thing by the light of the thing so much, because I see the reason of the thing;
when I know not the thing by the Light of the thing so much, Because I see the reason of the thing;
c-crq pns11 vvb xx dt n1 p-acp dt n1 pp-f dt n1 av av-d, c-acp pns11 vvb dt n1 pp-f dt n1;
(9) text (DIV1)
441
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but because I know such a one saith it; that is the perswasion of faith.
but Because I know such a one Says it; that is the persuasion of faith.
cc-acp c-acp pns11 vvb d dt pi vvz pn31; cst vbz dt n1 pp-f n1.
(9) text (DIV1)
441
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When one is perswaded of a thing not so much out of his owne knowledge, out of the principles of the thing;
When one is persuaded of a thing not so much out of his own knowledge, out of the principles of the thing;
c-crq pi vbz vvn pp-f dt n1 xx av av-d av pp-f po31 d n1, av pp-f dt n2 pp-f dt n1;
(9) text (DIV1)
441
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setting out the causes of the thing, as out of the credite of the person that speakes.
setting out the Causes of the thing, as out of the credit of the person that speaks.
vvg av dt n2 pp-f dt n1, c-acp av pp-f dt n1 pp-f dt n1 cst vvz.
(9) text (DIV1)
441
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Now this perswasion riseth out of faith in the authority of the person, when I believe a thing for the authority of the speaker:
Now this persuasion Riseth out of faith in the Authority of the person, when I believe a thing for the Authority of the speaker:
av d n1 vvz av pp-f n1 p-acp dt n1 pp-f dt n1, c-crq pns11 vvb dt n1 p-acp dt n1 pp-f dt n1:
(9) text (DIV1)
441
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it ariseth from the knowledge of him that speakes;
it arises from the knowledge of him that speaks;
pn31 vvz p-acp dt n1 pp-f pno31 cst vvz;
(9) text (DIV1)
441
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that he is able, and that hee is true and that he is honest, and good:
that he is able, and that he is true and that he is honest, and good:
cst pns31 vbz j, cc cst pns31 vbz j cc cst pns31 vbz j, cc j:
(9) text (DIV1)
441
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that he will not deceive because he is good, and he will not bee deceived because he is wise;
that he will not deceive Because he is good, and he will not be deceived Because he is wise;
cst pns31 vmb xx vvi c-acp pns31 vbz j, cc pns31 vmb xx vbi vvn c-acp pns31 vbz j;
(9) text (DIV1)
441
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we conceive that he is wise, and holy, and able with all, one that we trust.
we conceive that he is wise, and holy, and able with all, one that we trust.
pns12 vvb cst pns31 vbz j, cc j, cc j p-acp d, pi cst pns12 vvb.
(9) text (DIV1)
441
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If together with this knowledge and perswasion, from the authority, and truth, and goodnesse and wisdome of the speaker, there be joy• … ed sense and experience, we see it proved;
If together with this knowledge and persuasion, from the Authority, and truth, and Goodness and Wisdom of the speaker, there be joy• … ed sense and experience, we see it proved;
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(9) text (DIV1)
441
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and when there is experience, there is reason why wee should believe that he saith because wee have found the thing to be so.
and when there is experience, there is reason why we should believe that he Says Because we have found the thing to be so.
cc c-crq pc-acp vbz n1, pc-acp vbz n1 q-crq pns12 vmd vvi cst pns31 vvz c-acp pns12 vhb vvn dt n1 pc-acp vbi av.
(9) text (DIV1)
441
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So when there is both the authority of the speaker, and some inward sense, some sight,
So when there is both the Authority of the speaker, and Some inward sense, Some sighed,
av c-crq pc-acp vbz d dt n1 pp-f dt n1, cc d j n1, d n1,
(9) text (DIV1)
441
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and taste, and feeling, and experience of the thing spoken; here comes that setled perswasion:
and taste, and feeling, and experience of the thing spoken; Here comes that settled persuasion:
cc vvi, cc vvg, cc n1 pp-f dt n1 vvn; av vvz d j-vvn n1:
(9) text (DIV1)
441
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for hee is undoubtedly true that hath spoken it, and I have found in some degree the thing true that hee hath spoken.
for he is undoubtedly true that hath spoken it, and I have found in Some degree the thing true that he hath spoken.
c-acp pns31 vbz av-j j cst vhz vvn pn31, cc pns11 vhb vvn p-acp d n1 dt n1 j cst pns31 vhz vvn.
(9) text (DIV1)
441
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Now both are here meant in some degrees, they saw the things a farre off, both by the authority of the promise;
Now both Are Here meant in Some Degrees, they saw the things a Far off, both by the Authority of the promise;
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(9) text (DIV1)
441
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as likewise by their owne sight, and some taste they had.
as likewise by their own sighed, and Some taste they had.
c-acp av p-acp po32 d n1, cc d n1 pns32 vhd.
(9) text (DIV1)
441
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For God reserves not all for heaven, God gives his children some taste, and feeling, some little joy, and comfort;
For God reserves not all for heaven, God gives his children Some taste, and feeling, Some little joy, and Comfort;
p-acp np1 vvz xx d p-acp n1, np1 vvz po31 n2 d n1, cc vvg, d j n1, cc n1;
(9) text (DIV1)
442
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the first fruits of the spirit here.
the First fruits of the Spirit Here.
dt ord n2 pp-f dt n1 av.
(9) text (DIV1)
442
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So they were perswaded, from the authority of the speaker, and some sense, and feeling of the thing in somemeasure.
So they were persuaded, from the Authority of the speaker, and Some sense, and feeling of the thing in somemeasure.
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(9) text (DIV1)
442
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Now this perswasion hath its degrees. There is a full perswasion.
Now this persuasion hath its Degrees. There is a full persuasion.
av d n1 vhz po31 n2. pc-acp vbz dt j n1.
(9) text (DIV1)
443
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And there is a perswasion that is not so full that is growing to further perswasion still.
And there is a persuasion that is not so full that is growing to further persuasion still.
cc pc-acp vbz dt n1 cst vbz xx av j cst vbz vvg p-acp jc n1 av.
(9) text (DIV1)
445
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And this perswasion hath degrees, both in the generall perswasion, of the truths themselves, and in their particular interest:
And this persuasion hath Degrees, both in the general persuasion, of the truths themselves, and in their particular Interest:
cc d n1 vhz n2, av-d p-acp dt j n1, pp-f dt n2 px32, cc p-acp po32 j n1:
(9) text (DIV1)
446
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for all Christians are not alike perswaded of divine truths themselves, nor all Christians are not a like perswaded of their particular interest in those truths.
for all Christians Are not alike persuaded of divine truths themselves, nor all Christians Are not a like persuaded of their particular Interest in those truths.
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(9) text (DIV1)
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There bee degrees in both respects. For the things themselves, wee may grow stronger, and stronger perswaded:
There be Degrees in both respects. For the things themselves, we may grow Stronger, and Stronger persuaded:
pc-acp vbi n2 p-acp d n2. p-acp dt n2 px32, pns12 vmb vvi jc, cc jc vvd:
(9) text (DIV1)
446
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even as the light, and our eye growes clearer, the stronger is our sight: so our perswasion while we are here may grow stronger, and stronger.
even as the Light, and our eye grows clearer, the Stronger is our sighed: so our persuasion while we Are Here may grow Stronger, and Stronger.
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(9) text (DIV1)
446
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It was strong in Abraham; yet not so uniformely strong, but that it was weaker sometimes then others,
It was strong in Abraham; yet not so uniformly strong, but that it was Weaker sometime then Others,
pn31 vbds j p-acp np1; av xx av av-j j, cc-acp cst pn31 vbds jc av av n2-jn,
(9) text (DIV1)
446
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as we see in the story.
as we see in the story.
c-acp pns12 vvb p-acp dt n1.
(9) text (DIV1)
446
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And so for particular perswasion, the spirit of God may give assurance that may bee shaken, I but he recovers himselfe presently:
And so for particular persuasion, the Spirit of God may give assurance that may be shaken, I but he recovers himself presently:
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(9) text (DIV1)
446
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the tenour of a Christians life is usually a state of fight, and perswasion, when he is himselfe,
the tenor of a Christians life is usually a state of fight, and persuasion, when he is himself,
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(9) text (DIV1)
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and when he remembers his owne principles. To come particularly, you see here that, Spirituall perswasion is necessary.
and when he remembers his own principles. To come particularly, you see Here that, Spiritual persuasion is necessary.
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(9) text (DIV1)
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Both of the things in generall, and of our interest in them. Both of the things in general, and of our Interest in them.
d pp-f dt n2 p-acp n1, cc pp-f po12 n1 p-acp pno32.
(9) text (DIV1)
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It may bee asked whether there may be a perswasion of the truth in generall, without a perswasion of our owne particular interest in them? I answer no;
It may be asked whither there may be a persuasion of the truth in general, without a persuasion of our own particular Interest in them? I answer no;
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(9) text (DIV1)
449
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not a sound, undoubted spiritual perswasion.
not a found, undoubted spiritual persuasion.
xx dt n1, j j n1.
(9) text (DIV1)
450
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There is a double conviction, a conviction when a man cannot tell what to say against it:
There is a double conviction, a conviction when a man cannot tell what to say against it:
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(9) text (DIV1)
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but spirituall conviction is when a man is convinced of the truth, and goodnesse of • … he thing,
but spiritual conviction is when a man is convinced of the truth, and Goodness of • … he thing,
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(9) text (DIV1)
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and this alwayes drawes the other with it, first or last. A man may be convinced that he cannot tell what to say against the truth,
and this always draws the other with it, First or last. A man may be convinced that he cannot tell what to say against the truth,
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(9) text (DIV1)
450
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but that is not properly perswasion.
but that is not properly persuasion.
cc-acp cst vbz xx av-j n1.
(9) text (DIV1)
450
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A man is perswaded by divine truth that all the promises a• … e true in the Gospell,
A man is persuaded by divine truth that all the promises a• … e true in the Gospel,
dt n1 vbz vvn p-acp j-jn n1 cst d dt n2 n1 … sy j p-acp dt n1,
(9) text (DIV1)
450
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and it draws with it a particular light: he sees, and is perswaded of his owne interest in it, first or last:
and it draws with it a particular Light: he sees, and is persuaded of his own Interest in it, First or last:
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(9) text (DIV1)
450
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for a strong perswasion of divine truth, of Gods word;
for a strong persuasion of divine truth, of God's word;
c-acp dt j n1 pp-f j-jn n1, pp-f npg1 n1;
(9) text (DIV1)
450
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when I know it is Gods word, it workes in my flesh, it changeth me, it lifts me up, it casts me down, &c. So that a Christian knowes that the word of GOD is the word of GOD by a spirituall perswasion wrought by the efficacy of the word;
when I know it is God's word, it works in my Flesh, it changes me, it lifts me up, it Cast me down, etc. So that a Christian knows that the word of GOD is the word of GOD by a spiritual persuasion wrought by the efficacy of the word;
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(9) text (DIV1)
450
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from an intrinse call principle in the word it selfe.
from an intrinse call principle in the word it self.
p-acp dt j n1 n1 p-acp dt n1 pn31 n1.
(9) text (DIV1)
450
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But sometimes it fals out that a Christian may be convinced of the truth of the word in generall that it is Gods word,
But sometime it falls out that a Christian may be convinced of the truth of the word in general that it is God's word,
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(9) text (DIV1)
451
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and that the promises of salvation are true, and yet notwithstanding he may not feele the particular perswasion of the forgivenesse of his sinnes,
and that the promises of salvation Are true, and yet notwithstanding he may not feel the particular persuasion of the forgiveness of his Sins,
cc cst dt n2 pp-f n1 vbr j, cc av c-acp pns31 vmb xx vvi dt j n1 pp-f dt n1 pp-f po31 n2,
(9) text (DIV1)
451
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and of his acceptation to life everlasting, and his interest in Christ; these two are somtimes separable in regard of feeling.
and of his acceptation to life everlasting, and his Interest in christ; these two Are sometimes separable in regard of feeling.
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(9) text (DIV1)
451
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A Christian hath alway a perswasion of the truth of GOD, of the things, but hee hath not alway a like perswasion of his owne interest in them.
A Christian hath always a persuasion of the truth of GOD, of the things, but he hath not always a like persuasion of his own Interest in them.
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(9) text (DIV1)
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How doe you prove that these are severed sometimes. Thus; There is the birth, and infancy of a Christian;
How do you prove that these Are severed sometime. Thus; There is the birth, and infancy of a Christian;
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(9) text (DIV1)
452
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when a Christian is in his birth, he is not perswaded of his owne good estate,
when a Christian is in his birth, he is not persuaded of his own good estate,
c-crq dt njp vbz p-acp po31 n1, pns31 vbz xx vvn pp-f po31 d j n1,
(9) text (DIV1)
453
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as hee is after when hee is growne, then hee knowes his estate.
as he is After when he is grown, then he knows his estate.
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(9) text (DIV1)
453
Image 113
2714
A soule that is in the state of grace that hungers and thirsts after good things, at that time it may be it is not acquainted that it shall be satisfied, it is not acquainted, of its owne interest,
A soul that is in the state of grace that hunger's and thirsts After good things, At that time it may be it is not acquainted that it shall be satisfied, it is not acquainted, of its own Interest,
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(9) text (DIV1)
453
Image 113
2715
but stretcheth it selfe forward for intire satisfaction, and it shall be satisfied:
but Stretcheth it self forward for entire satisfaction, and it shall be satisfied:
cc-acp vvz pn31 n1 av-j p-acp j n1, cc pn31 vmb vbi vvn:
(9) text (DIV1)
453
Image 113
2716
that is, the soule that hungers, and thirsts after the perswasion of GODS love in Christ, and the forgivenesse of sinnes,
that is, the soul that hunger's, and thirsts After the persuasion of GOD'S love in christ, and the forgiveness of Sins,
cst vbz, dt n1 cst n2, cc vvz p-acp dt n1 pp-f npg1 n1 p-acp np1, cc dt n1 pp-f n2,
(9) text (DIV1)
453
Image 113
2717
and life everlasting, there is never soule that thus • … gers, and thirsts but God satisfies it at length,
and life everlasting, there is never soul that thus • … gers, and thirsts but God Satisfies it At length,
cc n1 j, pc-acp vbz av-x n1 cst av • … zz, cc vvz p-acp np1 vvz pn31 p-acp n1,
(9) text (DIV1)
453
Image 113
2718
for the most part in this world, or else certainly in the world to come forever.
for the most part in this world, or Else Certainly in the world to come forever.
p-acp dt av-ds n1 p-acp d n1, cc av av-j p-acp dt n1 pc-acp vvi av.
(9) text (DIV1)
453
Image 113
2719
But alway where there is this perswasion supernaturall, that the word of GOD is true indeed, that there is salvation to all true believers,
But always where there is this persuasion supernatural, that the word of GOD is true indeed, that there is salvation to all true believers,
p-acp av c-crq pc-acp vbz d n1 j, cst dt n1 pp-f np1 vbz j av, cst pc-acp vbz n1 p-acp d j n2,
(9) text (DIV1)
453
Image 113
2720
when it is wrought by the spirit;
when it is wrought by the Spirit;
c-crq pn31 vbz vvn p-acp dt n1;
(9) text (DIV1)
453
Image 113
2721
there is either a perswasion of our interest, or somewhat tending to perswasion, some hungering and thirsting, some desire that God accepts for the deed, to shew that such a man is in the state of grace.
there is either a persuasion of our Interest, or somewhat tending to persuasion, Some hungering and thirsting, Some desire that God accepts for the deed, to show that such a man is in the state of grace.
pc-acp vbz d dt n1 pp-f po12 n1, cc av vvg p-acp n1, d j-vvg cc vvg, d n1 cst np1 vvz p-acp dt n1, pc-acp vvi cst d dt n1 vbz p-acp dt n1 pp-f n1.
(9) text (DIV1)
453
Image 113
2722
I speake this the rather, because some are deceived in their owne estates, they doe not conceive aright of themselves, they thinke they are not in the state of grace when they find not that particular, strong assured perswasion.
I speak this the rather, Because Some Are deceived in their own estates, they do not conceive aright of themselves, they think they Are not in the state of grace when they find not that particular, strong assured persuasion.
pns11 vvb d dt av-c, c-acp d vbr vvn p-acp po32 d n2, pns32 vdb xx vvi av pp-f px32, pns32 vvb pns32 vbr xx p-acp dt n1 pp-f n1 c-crq pns32 vvb xx d j, j j-vvn n1.
(9) text (DIV1)
454
Image 113
2723
I answer they may be in the state of grace notwithstanding. A Christian knowes not his owne estate alway, at all times.
I answer they may be in the state of grace notwithstanding. A Christian knows not his own estate always, At all times.
pns11 vvb pns32 vmb vbi p-acp dt n1 pp-f n1 a-acp. dt njp vvz xx po31 d n1 av, p-acp d n2.
(9) text (DIV1)
455
Image 113
2724
It is one grace to bee in a good estate, and another to have the knowledge of it, they bee different gifts of God,
It is one grace to be in a good estate, and Another to have the knowledge of it, they be different Gifts of God,
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(9) text (DIV1)
455
Image 113
2725
and God suspends the knowledge of a mans being in a good estate, for severall ends.
and God suspends the knowledge of a men being in a good estate, for several ends.
cc np1 vvz dt n1 pp-f dt ng1 vbg p-acp dt j n1, p-acp j n2.
(9) text (DIV1)
455
Image 113
2726
Sometimes, among the rest for this one, to humble us, to keepe us from security, to make us carefull, and diligent;
Sometime, among the rest for this one, to humble us, to keep us from security, to make us careful, and diligent;
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(9) text (DIV1)
456
Image 113
2727
to make us know that hee hath the keeping of our feeling and perswasion in his owne hands.
to make us know that he hath the keeping of our feeling and persuasion in his own hands.
pc-acp vvi pno12 vvi cst pns31 vhz dt n-vvg pp-f po12 n1 cc n1 p-acp po31 d n2.
(9) text (DIV1)
456
Image 113
2728
As hee hath the keeping of all our grace, so he hath the keeping of the knowledge that we have grace,
As he hath the keeping of all our grace, so he hath the keeping of the knowledge that we have grace,
p-acp pns31 vhz dt n-vvg pp-f d po12 n1, av pns31 vhz dt n-vvg pp-f dt n1 cst pns12 vhb n1,
(9) text (DIV1)
456
Image 113
2729
and of our comfortable walking, that wee may know we have every thing from him, both grace, and the feeling of grace:
and of our comfortable walking, that we may know we have every thing from him, both grace, and the feeling of grace:
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(9) text (DIV1)
456
Image 113
2730
and if wee take liberty to our selves, hee will take libertie, to keepe our feeling at that time:
and if we take liberty to our selves, he will take liberty, to keep our feeling At that time:
cc cs pns12 vvb n1 p-acp po12 n2, pns31 vmb vvi n1, pc-acp vvi po12 n-vvg p-acp d n1:
(9) text (DIV1)
456
Image 113
2731
to make us humble, and to make us seeke reconciliation againe, It is one part of Gods dispensation with his children, to hinder their perswasion of their particular interest sometimes.
to make us humble, and to make us seek reconciliation again, It is one part of God's Dispensation with his children, to hinder their persuasion of their particular Interest sometime.
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(9) text (DIV1)
456
Image 113
2732
Sometimes the children of God may be in such a condition;
Sometime the children of God may be in such a condition;
av dt n2 pp-f np1 vmb vbi p-acp d dt n1;
(9) text (DIV1)
457
Image 113
2733
as that they may thinke for a time in their judgement, that they bee in a contrary esta• … e;
as that they may think for a time in their judgement, that they be in a contrary esta• … e;
c-acp cst pns32 vmb vvi p-acp dt n1 p-acp po32 n1, cst pns32 vbb p-acp dt j-jn n1 … sy;
(9) text (DIV1)
457
Image 113
2734
they are misperswaded of themselves, not to bee Gods children (as it were) God may suffer this, that they shall not only have a weake staggering perswasion,
they Are misperswaded of themselves, not to be God's children (as it were) God may suffer this, that they shall not only have a weak staggering persuasion,
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(9) text (DIV1)
457
Image 113
2735
but a perswasion to the contrary though it bee a false perswasion.
but a persuasion to the contrary though it be a false persuasion.
cc-acp dt n1 p-acp dt j-jn c-acp pn31 vbb dt j n1.
(9) text (DIV1)
457
Image 113
2736
But how shall they know that they are Gods children at that time? They say they are so shaken,
But how shall they know that they Are God's children At that time? They say they Are so shaken,
cc-acp q-crq vmb pns32 vvi cst pns32 vbr ng1 n2 p-acp d n1? pns32 vvb pns32 vbr av vvn,
(9) text (DIV1)
458
Image 113
2737
and at a stand, they are so conceited that they are none of Gods: that God hath left them, and forsaken them.
and At a stand, they Are so conceited that they Are none of God's: that God hath left them, and forsaken them.
cc p-acp dt n1, pns32 vbr av vvn cst pns32 vbr pix pp-f npg1: cst np1 vhz vvn pno32, cc j-vvn pno32.
(9) text (DIV1)
458
Image 113
2738
You may know it by this, that at the same time they are conscionable of al heavenly duties, at the same time, they neglect no meanes of salvation:
You may know it by this, that At the same time they Are conscionable of all heavenly duties, At the same time, they neglect no means of salvation:
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(9) text (DIV1)
459
Image 113
2739
at the same time they complaine against their owne corrupt course of life that hath given God occasion to leave them thus to themselves, at the same time they strive against this,
At the same time they complain against their own corrupt course of life that hath given God occasion to leave them thus to themselves, At the same time they strive against this,
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(9) text (DIV1)
459
Image 113
2740
and labour to be perswaded of GODS truths in generall. And though the devill sometimes shake that perswasion, that Gods truth is not Gods truth,
and labour to be persuaded of GOD'S truths in general. And though the Devil sometime shake that persuasion, that God's truth is not God's truth,
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(9) text (DIV1)
459
Image 113
2741
and make them question whether it be the word of God or no, and whether there bee such a thing as life everlasting: (the devill shakes us in principles sometimes) but yet a Christian in such temptations,
and make them question whither it be the word of God or no, and whither there be such a thing as life everlasting: (the Devil shakes us in principles sometime) but yet a Christian in such temptations,
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(9) text (DIV1)
459
Image 113
2742
though he be shaken in his principles by the force of wickednesse, yet he attends upon the meanes,
though he be shaken in his principles by the force of wickedness, yet he attends upon the means,
cs pns31 vbb vvn p-acp po31 n2 p-acp dt n1 pp-f n1, av pns31 vvz p-acp dt n2,
(9) text (DIV1)
459
Image 113
2743
and goes on more conscionably, he doth not give backe, but labours for satisfaction, and further setling still,
and Goes on more Conscionably, he does not give back, but labours for satisfaction, and further settling still,
cc vvz p-acp av-dc av-j, pns31 vdz xx vvi av, cc-acp n2 p-acp n1, cc av-jc vvg av,
(9) text (DIV1)
459
Image 113
2744
and is ashamed of himselfe that hee should have such beastly thoughts as the Psalmist saith, so foolish was I and ignorant, and as a beast before thee, when hee began to stagger in the principle of the providence of God.
and is ashamed of himself that he should have such beastly thoughts as the Psalmist Says, so foolish was I and ignorant, and as a beast before thee, when he began to stagger in the principle of the providence of God.
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(9) text (DIV1)
459
Image 113
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So sometimes a Christian is brought, to stagger in principles, in the maine generall perswasion of the word of God,
So sometime a Christian is brought, to stagger in principles, in the main general persuasion of the word of God,
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(9) text (DIV1)
459
Image 113
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but he likes not himselfe, he accounts himselfe as a beast, and labours for satisfaction still in sanctified meanes and never gives over;
but he likes not himself, he accounts himself as a beast, and labours for satisfaction still in sanctified means and never gives over;
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(9) text (DIV1)
459
Image 113
2747
Though he have not particular perswasion, he gives not over holy duties, but goes on in spirituall duties, he labours to obey God in all things, he is conscionable to God, in feare and trembling in the least thing.
Though he have not particular persuasion, he gives not over holy duties, but Goes on in spiritual duties, he labours to obey God in all things, he is conscionable to God, in Fear and trembling in the least thing.
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(9) text (DIV1)
459
Image 113
2748
A man may say to such a soule, it shall finde peace at the length: for Gods wayes are unsearchable:
A man may say to such a soul, it shall find peace At the length: for God's ways Are unsearchable:
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(9) text (DIV1)
459
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2749
GOD hath cause, and reason why he keepes such a soule under for a time, and withholds some sense and perswasion:
GOD hath cause, and reason why he keeps such a soul under for a time, and withholds Some sense and persuasion:
np1 vhz n1, cc n1 c-crq pns31 vvz d dt n1 p-acp p-acp dt n1, cc vvz d n1 cc n1:
(9) text (DIV1)
459
Image 113
2750
but usually GODS comforts come more abundantly to such a soule, he reserves it for the time of affliction, or the houre of death.
but usually GOD'S comforts come more abundantly to such a soul, he reserves it for the time of affliction, or the hour of death.
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(9) text (DIV1)
459
Image 113
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The truth is, it is a constant rule, that though it may be thus with some in some cases:
The truth is, it is a constant Rule, that though it may be thus with Some in Some cases:
dt n1 vbz, pn31 vbz dt j n1, cst cs pn31 vmb vbi av p-acp d p-acp d n2:
(9) text (DIV1)
460
Image 113
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yet ordinarily Gods children may be perswaded of their particular condition;
yet ordinarily God's children may be persuaded of their particular condition;
av av-j n2 n2 vmb vbi vvn pp-f po32 j n1;
(9) text (DIV1)
460
Image 113
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yea, and they ought to labour after this perswasion, and assurance, that their soules may be filled with marrow,
yea, and they ought to labour After this persuasion, and assurance, that their Souls may be filled with marrow,
uh, cc pns32 vmd pc-acp vvi p-acp d n1, cc n1, cst po32 n2 vmb vbi vvn p-acp n1,
(9) text (DIV1)
460
Image 113
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and fatnesse, and that they may joy in God, and have boldnesse to come before God in prayer, that they may be fruitfull in all holy duties:
and fatness, and that they may joy in God, and have boldness to come before God in prayer, that they may be fruitful in all holy duties:
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(9) text (DIV1)
460
Image 113
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that they may be strong to suffer afflictions, and to resist temptations. Therefore though God sometimes in his wise dispensation, suffer them to be hindred:
that they may be strong to suffer afflictions, and to resist temptations. Therefore though God sometime in his wise Dispensation, suffer them to be hindered:
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(9) text (DIV1)
460
Image 113
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yet not withstanding this is a thing that is both attainable, and that they ought to labour for,
yet not withstanding this is a thing that is both attainable, and that they ought to labour for,
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(9) text (DIV1)
460
Image 113
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and never give their hearts rest till they attaine to it. I say wee ought to labour for it:
and never give their hearts rest till they attain to it. I say we ought to labour for it:
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(9) text (DIV1)
460
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for the soule is never in such a frame as it ought to be but when it hath gotten some assurance of Gods love. But I must adde this;
for the soul is never in such a frame as it ought to be but when it hath got Some assurance of God's love. But I must add this;
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(9) text (DIV1)
461
Image 113
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we must labour that this perswasion be supernaturall by the spirit of God, both of the truths in generall, of the promises in generall,
we must labour that this persuasion be supernatural by the Spirit of God, both of the truths in general, of the promises in general,
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(9) text (DIV1)
461
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and of our interest in particular in them, we must labour that it be by the spirit to our spirits, that the spirit may seale them to our spirits.
and of our Interest in particular in them, we must labour that it be by the Spirit to our spirits, that the Spirit may seal them to our spirits.
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(9) text (DIV1)
461
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For it is not sufficient to know the word of God to be the word of God,
For it is not sufficient to know the word of God to be the word of God,
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(9) text (DIV1)
461
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and the promises, to be the promises, because we have beene brought up in them,
and the promises, to be the promises, Because we have been brought up in them,
cc dt n2, pc-acp vbi dt n2, c-acp pns12 vhb vbn vvn a-acp p-acp pno32,
(9) text (DIV1)
461
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and can say them by heart, and it were a shame for us to conceive the contrary, that is not sufficient: for that will deceive us.
and can say them by heart, and it were a shame for us to conceive the contrary, that is not sufficient: for that will deceive us.
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(9) text (DIV1)
461
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Wee must labour (as I said of knowledge, that we may be supernaturally convinced,
we must labour (as I said of knowledge, that we may be supernaturally convinced,
pns12 vmb vvi (c-acp pns11 vvd pp-f n1, cst pns12 vmb vbi av-j vvn,
(9) text (DIV1)
461
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so also that is from that knowledge,) that it may be spirituall, or else it will deceive us.
so also that is from that knowledge,) that it may be spiritual, or Else it will deceive us.
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(9) text (DIV1)
461
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How doe we prove that?
How do we prove that?
q-crq vdb pns12 vvi d?
(9) text (DIV1)
462
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To make it a little clearer, because it is a point of some consequence, even as I shewed of what consequence the sight of faith is:
To make it a little clearer, Because it is a point of Some consequence, even as I showed of what consequence the sighed of faith is:
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(9) text (DIV1)
463
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so I may say of this perswasion.
so I may say of this persuasion.
av pns11 vmb vvi pp-f d n1.
(9) text (DIV1)
463
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We must labour therefore to know how we come by this perswasion, and whether it be such as we can hold out in,
We must labour Therefore to know how we come by this persuasion, and whither it be such as we can hold out in,
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(9) text (DIV1)
463
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whether it be such by which wee can stand out in the time of temptation.
whither it be such by which we can stand out in the time of temptation.
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(9) text (DIV1)
463
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If there be nothing but that argument of breeding, and of generall light, of discourse, that we see one thing how it followes from another:
If there be nothing but that argument of breeding, and of general Light, of discourse, that we see one thing how it follows from Another:
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(9) text (DIV1)
463
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I say it will deceive us: because constant obedience will never follow upon such a perswasion;
I say it will deceive us: Because constant Obedience will never follow upon such a persuasion;
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(9) text (DIV1)
463
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nor constant holding out to death, nor constancy in death (if the conscience be once awaked) neither will wee be fruitfull in our lives, and conversations. To make this cleare.
nor constant holding out to death, nor constancy in death (if the conscience be once awaked) neither will we be fruitful in our lives, and conversations. To make this clear.
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(9) text (DIV1)
463
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If the soule be not perswaded by the spirit of God, together with the spirit of the Scripture,
If the soul be not persuaded by the Spirit of God, together with the Spirit of the Scripture,
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for the same spirit that is in the Scripture, must be in our spirit, working our natures sutable to the Scriptures to be holy:
for the same Spirit that is in the Scripture, must be in our Spirit, working our nature's suitable to the Scriptures to be holy:
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if we doe not by that spirit by which the Scripture was endited, know those truths, we shall never be obedient to them, not constantly.
if we do not by that Spirit by which the Scripture was endited, know those truths, we shall never be obedient to them, not constantly.
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For what is the reason, that men when they are told, God doth forbid you to take his name in vaine;
For what is the reason, that men when they Are told, God does forbid you to take his name in vain;
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God forbids you to seeke after earthly things, God forbids you by the Scriptures to defile your vessels, he forbids you to seeke these things below, he forbids you these courses.God forbids you to seek After earthly things, God forbids you by the Scriptures to defile your vessels, he forbids you to seek these things below, he forbids you these courses.
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Now a man that hath knowledge that is not supernaturall, that hath it not by the spirit, he heares these things with a kind of scorne,
Now a man that hath knowledge that is not supernatural, that hath it not by the Spirit, he hears these things with a kind of scorn,
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and despiseth them as nicities, he never maks scruple of these things, because he knows they are forbidden,
and despises them as niceties, he never makes scruple of these things, Because he knows they Are forbidden,
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or commanded of God, because he heares so;
or commanded of God, Because he hears so;
cc vvd pp-f np1, c-acp pns31 vvz av;
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but he hath not knowne by the spirit of God that penned the Scriptures, that these indeed are Gods divine truths, the spirit hath not sealed these truths to his soule, this is Gods word;
but he hath not known by the Spirit of God that penned the Scriptures, that these indeed Are God's divine truths, the Spirit hath not sealed these truths to his soul, this is God's word;
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he hath not felt it in converting his soule in mortifying his corruptions, in raising him being cast down;
he hath not felt it in converting his soul in mortifying his corruptions, in raising him being cast down;
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in working wonders in his conscience, in bringing all into a spirituall subjection.
in working wonders in his conscience, in bringing all into a spiritual subjection.
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When he hath not felt the word worke thus, for all his generall knowledge by education,
When he hath not felt the word work thus, for all his general knowledge by education,
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and breeding, and reading, he may be a disobedient wretch, and live, and die a rebell,
and breeding, and reading, he may be a disobedient wretch, and live, and die a rebel,
cc vvg, cc vvg, pns31 vmb vbi dt j n1, cc vvi, cc vvi dt n1,
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and bitter opposite against the power of grace:
and bitter opposite against the power of grace:
cc j j-jn p-acp dt n1 pp-f n1:
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because he hath not knowledge of the word of God and of particular truths by the spirit of God, it is no perswasion of the spirit.
Because he hath not knowledge of the word of God and of particular truths by the Spirit of God, it is no persuasion of the Spirit.
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And this is that that men wonder at, that know not the mystery of these things:
And this is that that men wonder At, that know not the mystery of these things:
cc d vbz d d n2 vvb p-acp, cst vvb xx dt n1 pp-f d n2:
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to see great Schollers, men of great knowledge, perhaps Divines, that are Preachers to others, to see such an one vicious, to see him carnally disposed as others,
to see great Scholars, men of great knowledge, perhaps Divines, that Are Preachers to Others, to see such an one vicious, to see him carnally disposed as Others,
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when a man seeth this hee thinkes, what doe you talke of the word of God, if there were such a thing, men that know these things must needs lead their lives after the rule.
when a man sees this he thinks, what do you talk of the word of God, if there were such a thing, men that know these things must needs led their lives After the Rule.
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It is no wonder, the devill hath knowledge enough, but he is no divine at all,
It is no wonder, the Devil hath knowledge enough, but he is no divine At all,
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because he hath it from his nature being a spirit: so a man may be a devill incarnate, he may have knowledge of these things, and yet no true divine.
Because he hath it from his nature being a Spirit: so a man may be a Devil incarnate, he may have knowledge of these things, and yet no true divine.
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But hee that is taught by the spirit of God, the things in the word of God, the spirit workes a taste in them.
But he that is taught by the Spirit of God, the things in the word of God, the Spirit works a taste in them.
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Historicall truths are knowne by their owne light, there is no such need of the spirit to discover them,
Historical truths Are known by their own Light, there is no such need of the Spirit to discover them,
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but the promises, and threatnings, and such things, are knowne by the spirit, a man feeles the power of the word of God, then a man is convinced;
but the promises, and threatenings, and such things, Are known by the Spirit, a man feels the power of the word of God, then a man is convinced;
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otherwise if the spirit doe not reveale these things, a man will never obey, but be rebellious.
otherwise if the Spirit do not reveal these things, a man will never obey, but be rebellious.
av cs dt n1 vdb xx vvi d n2, dt n1 vmb av-x vvi, cc-acp vbi j.
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And as there willbe no obedience, so there will be no holding out in time of perill and temptation.
And as there willbe no Obedience, so there will be no holding out in time of peril and temptation.
cc c-acp a-acp vmb|vbi dx n1, av pc-acp vmb vbi dx vvg av p-acp n1 pp-f n1 cc n1.
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The perswasion that a carnall man hath that is not a sanctified perswasion, it will not hold out in the houre of death, in the time of temptation, in strong temptation, either on the right hand by preferments,
The persuasion that a carnal man hath that is not a sanctified persuasion, it will not hold out in the hour of death, in the time of temptation, in strong temptation, either on the right hand by preferments,
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and favours, or on the left hand by threatnings, and persecutions;
and favours, or on the left hand by threatenings, and persecutions;
cc n2, cc p-acp dt j n1 p-acp n2-vvg, cc n2;
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it is but a seeming perswasion, when any thing comes that is stronger than it, it will not hold;
it is but a seeming persuasion, when any thing comes that is Stronger than it, it will not hold;
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when there is afflictions, and persecutions in the Church, we see many excellent learned men hold not out in their profession,
when there is afflictions, and persecutions in the Church, we see many excellent learned men hold not out in their profession,
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Why? they were drawne to the profession of Religion by dependance on such kind of men,
Why? they were drawn to the profession of Religion by dependence on such kind of men,
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or they only followed religion as they saw reason for it, or they have been so bred in it, &c. Now reason may bee brought against reason;
or they only followed Religion as they saw reason for it, or they have been so bred in it, etc. Now reason may be brought against reason;
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when men have no other motives then these, when persecution comes that they must loose their preferments or their friends or their life, they fall away altogether:
when men have no other motives then these, when persecution comes that they must lose their preferments or their Friends or their life, they fallen away altogether:
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because that perswasion that they seemed to have before, it was no spirituall perswasion wrought from intrinsecall grounds of divine truth, that hath a majesty,
Because that persuasion that they seemed to have before, it was no spiritual persuasion wrought from intrinsical grounds of divine truth, that hath a majesty,
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and a spiritualnesse in it selfe, but it was meerely wrought out of forraine grounds.
and a spiritualness in it self, but it was merely wrought out of foreign grounds.
cc dt n1 p-acp pn31 n1, cc-acp pn31 vbds av-j vvn av pp-f j n2.
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Now we see a meaner man that hath his knowledge wrought by the spirit of God;
Now we see a meaner man that hath his knowledge wrought by the Spirit of God;
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the same spirit seales that knowledge to him with the word of God, that indited the Scripture,
the same Spirit Seals that knowledge to him with the word of God, that Indited the Scripture,
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and acted the holy men of God, that wrote the Scriptures.
and acted the holy men of God, that wrote the Scriptures.
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As his portion is incomparably great, so he is perswaded of his interest in those good things, the same spirit that convinceth him of the truth,
As his portion is incomparably great, so he is persuaded of his Interest in those good things, the same Spirit that Convinces him of the truth,
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and of the certainty of the things, it convinceth him likewise of his part in them,
and of the certainty of the things, it Convinces him likewise of his part in them,
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and this supernaturall perswasion together with his interest in those good things perswaded of, sets downe the soule,
and this supernatural persuasion together with his Interest in those good things persuaded of, sets down the soul,
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so as it will not move:
so as it will not move:
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he holds out in persecution, because he hath felt the worke of divine truth in his soule;
he holds out in persecution, Because he hath felt the work of divine truth in his soul;
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he hath found the spirit of God casting him downe, and raysing him up to comfort,
he hath found the Spirit of God casting him down, and raising him up to Comfort,
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therefore he holds out in his perswasion in all tryalls, and never apostatizeth from that estate, and condition.
Therefore he holds out in his persuasion in all trials, and never apostatizeth from that estate, and condition.
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And so for unfruitfulnesse in conversation, notwithstanding all those motives we have in the word of God, a man that is not convinced spiritually of those excellent things, he goes on deadly as if there were no motives,
And so for unfruitfulness in Conversation, notwithstanding all those motives we have in the word of God, a man that is not convinced spiritually of those excellent things, he Goes on deadly as if there were no motives,
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because the spirit of God hath not sealed them to his spirit:
Because the Spirit of God hath not sealed them to his Spirit:
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hee hath not given him an apprehension of the divine incouragements wrapped up in the promises in the Scripture,
he hath not given him an apprehension of the divine encouragements wrapped up in the promises in the Scripture,
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and when death and danger come, for the most part such men are desperate notwithstanding all their learning,
and when death and danger come, for the most part such men Are desperate notwithstanding all their learning,
cc c-crq n1 cc n1 vvb, p-acp dt av-ds n1 d n2 vbr j p-acp d po32 n1,
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and knowledge literall that they have.
and knowledge literal that they have.
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For it will not hold water, all knowledge that is not wrought by the spirit of God sealing divine truth to the soule, with some evidence of the power of it, it will not hold out in the tryall. all.
For it will not hold water, all knowledge that is not wrought by the Spirit of God sealing divine truth to the soul, with Some evidence of the power of it, it will not hold out in the trial. all.
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Especially when Satan with his fiery darts comes with strong temptations: for the soule never felt the working power of the word.
Especially when Satan with his fiery darts comes with strong temptations: for the soul never felt the working power of the word.
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It feeles then the temptation, it apprehends the poysonfull fiery temptation but it hath not so inwardly digested the truths of the spirit,
It feels then the temptation, it apprehends the poisonful fiery temptation but it hath not so inwardly digested the truths of the Spirit,
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and therefore is surprized with the horrour and spaire:
and Therefore is surprised with the horror and spaire:
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there is not wrought in heart an deexperimentall feeling of knowledge, and therfore the heart cannot beat backe the temptation.
there is not wrought in heart an deexperimentall feeling of knowledge, and Therefore the heart cannot beatrice back the temptation.
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When the Devill shall come and tell men you have beene thus, and thus, and they have not felt the truth of that they seemed to believe;
When the devil shall come and tell men you have been thus, and thus, and they have not felt the truth of that they seemed to believe;
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conscience tels them, it is true I have heard, and read such, and such things, I never believed them, they never sunke deepely into my heart:
conscience tells them, it is true I have herd, and read such, and such things, I never believed them, they never sunk deeply into my heart:
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when temptation shall bee nearer the soule then, the truth shall bee, when temptation presseth sore, they are swallowed up of despaire:
when temptation shall be nearer the soul then, the truth shall be, when temptation Presseth soar, they Are swallowed up of despair:
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therefore let us labour that our generall knowledge from the word and our particular knowledge and perswasion that it may be spirituall.
Therefore let us labour that our general knowledge from the word and our particular knowledge and persuasion that it may be spiritual.
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Now how doth the spirit worke this particular perswasion? I answer, the spirit of God workes it in the soule together with the word:
Now how does the Spirit work this particular persuasion? I answer, the Spirit of God works it in the soul together with the word:
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the spirit and the word goe together, All the men in the world cannot perswade the soule, without the spirit of God joyne, Paul preached, but God opened Lidia's heart.
the Spirit and the word go together, All the men in the world cannot persuade the soul, without the Spirit of God join, Paul preached, but God opened Lidia's heart.
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We have it not of our selves, it must come from without, from Gods spirit opening our eyes,
We have it not of our selves, it must come from without, from God's Spirit opening our eyes,
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and perswading, and convincing our hearts, God perswade Iaphet to dwell in the tents of Sem, no creature can do it, it is passive, it is said here they were perswaded. That perswasion that is sound, that carries a man to heaven, by which hee dies in faith, 〈 ◊ 〉 must be from the spirit of God.
and persuading, and convincing our hearts, God persuade Japhet to dwell in the tents of Sem, no creature can do it, it is passive, it is said Here they were persuaded. That persuasion that is found, that carries a man to heaven, by which he die in faith, 〈 ◊ 〉 must be from the Spirit of God.
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All the words of the ministery, and all reasons, nothing will do it but God, God must perswade thesoule.
All the words of the Ministry, and all Reasons, nothing will do it but God, God must persuade thesoule.
av-d dt n2 pp-f dt n1, cc d n2, pix vmb vdi pn31 p-acp np1, np1 vmb vvi vvi.
(9) text (DIV1)
471
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Now what doth the spirit here?
Now what does the Spirit Here?
av r-crq vdz dt n1 av?
(9) text (DIV1)
472
Image 113
2838
The spirit enlightens the understanding wch I spake of before, it opens the understanding in perswasion, it doth propound arguments,
The Spirit enlightens the understanding which I spoke of before, it Opens the understanding in persuasion, it does propound Arguments,
dt n1 vvz dt n1 r-crq pns11 vvd pp-f a-acp, pn31 vvz dt n1 p-acp n1, pn31 vdz vvi n2,
(9) text (DIV1)
473
Image 113
2839
and motives from the excellency of the things promised, and the priviledges of religion, and the good things we have by Christ, &c. and together with propounding these excellent incouragements and motives, the spirit strongly works upon the disposition, upon the will,
and motives from the excellency of the things promised, and the privileges of Religion, and the good things we have by christ, etc. and together with propounding these excellent encouragements and motives, the Spirit strongly works upon the disposition, upon the will,
cc n2 p-acp dt n1 pp-f dt n2 vvd, cc dt n2 pp-f n1, cc dt j n2 pns12 vhb p-acp np1, av cc av p-acp vvg d j n2 cc n2, dt n1 av-j vvz p-acp dt n1, p-acp dt n1,
(9) text (DIV1)
473
Image 113
2840
and affections, it works upon the soule, and so doth perswade and convince.
and affections, it works upon the soul, and so does persuade and convince.
cc n2, pn31 vvz p-acp dt n1, cc av vdz vvi cc vvi.
(9) text (DIV1)
473
Image 113
2841
And thereupon comes imbracing (which I shall have occasion to speake of afterward) The soule being perswaded imbraceth.
And thereupon comes embracing (which I shall have occasion to speak of afterwards) The soul being persuaded Embraceth.
cc av vvz vvg (r-crq pns11 vmb vhi n1 pc-acp vvi pp-f av) dt n1 vbg vvn vvz.
(9) text (DIV1)
474
Image 113
2842
Now this perswasion is not only by propounding of arguments by the word, and spirit,
Now this persuasion is not only by propounding of Arguments by the word, and Spirit,
av d n1 vbz xx av-j p-acp vvg pp-f n2 p-acp dt n1, cc n1,
(9) text (DIV1)
475
Image 113
2843
but likewise a working upon the will, from whence there followes an inclination of the will,
but likewise a working upon the will, from whence there follows an inclination of the will,
cc-acp av dt n-vvg p-acp dt n1, p-acp c-crq pc-acp vvz dt n1 pp-f dt n1,
(9) text (DIV1)
475
Image 113
2844
and an imbracing of the things wee are perswaded of.
and an embracing of the things we Are persuaded of.
cc dt vvg pp-f dt n2 pns12 vbr vvn pp-f.
(9) text (DIV1)
475
Image 113
2845
For let all the arguments in the world bee brought to a man to perswade him, that God will be mercifull to him in Christ:
For let all the Arguments in the world be brought to a man to persuade him, that God will be merciful to him in christ:
p-acp vvi d dt n2 p-acp dt n1 vbb vvd p-acp dt n1 pc-acp vvi pno31, cst np1 vmb vbi j p-acp pno31 p-acp np1:
(9) text (DIV1)
476
Image 113
2846
tell him of the free offer, Whosoever will, let him come in, all that will;
tell him of the free offer, Whosoever will, let him come in, all that will;
vvb pno31 pp-f dt j n1, r-crq vmb, vvb pno31 vvi p-acp, d cst vmb;
(9) text (DIV1)
476
Image 113
2847
a large offer, let him joyne to that offer of mercie the inviting, Come unto me all ye that are weary and heavy laden, and I will ease you: a sweete inviting:
a large offer, let him join to that offer of mercy the inviting, Come unto me all you that Are weary and heavy laden, and I will ease you: a sweet inviting:
dt j n1, vvb pno31 vvi p-acp d n1 pp-f n1 dt j-vvg, vvb p-acp pno11 d pn22 cst vbr j cc j vvn, cc pns11 vmb vvi pn22: dt j vvg:
(9) text (DIV1)
476
Image 113
2848
Ioyne with the invitation a command; it is his command that wee should believe in his son Iesus:
Join with the invitation a command; it is his command that we should believe in his son Iesus:
vvb p-acp dt n1 dt n1; pn31 vbz po31 n1 cst pns12 vmd vvi p-acp po31 n1 np1:
(9) text (DIV1)
476
Image 113
2849
let him strengthen that command with the threatning, he that believes not is damned already.
let him strengthen that command with the threatening, he that believes not is damned already.
vvb pno31 vvi cst vvb p-acp dt j-vvg, pns31 cst vvz xx vbz j-vvn av.
(9) text (DIV1)
476
Image 113
2850
Let a man remove all objections that the soule can make, of its unworthines, Come unto me all ye that are weary,
Let a man remove all objections that the soul can make, of its unworthiness, Come unto me all you that Are weary,
vvb dt n1 vvb d n2 cst dt n1 vmb vvi, pp-f po31 n1, vvb p-acp pno11 d pn22 cst vbr j,
(9) text (DIV1)
476
Image 113
2851
and heavie laden, and I will ease you, though you groane under the burden of your sinne.and heavy laden, and I will ease you, though you groan under the burden of your sin.
cc j vvn, cc pns11 vmb vvi pn22, cs pn22 n1 p-acp dt n1 pp-f po22 n1.
(9) text (DIV1)
476
Image 113
2852
Let a man object againe, I have nothing worthy in my selfe. Why, come, and buy though you have no money.
Let a man Object again, I have nothing worthy in my self. Why, come, and buy though you have no money.
vvb dt n1 n1 av, pns11 vhb pix j p-acp po11 n1. uh-crq, vvb, cc vvi cs pn22 vhb dx n1.
(9) text (DIV1)
476
Image 113
2853
Let him strengthen all these proposalls with examples of the mercy of God to Manasses, to Peter, to Paul a persecutor, to Mary Magdalen and the like, let all these arguments be wondrous effectually propounded, the soule will not yeeld unlesse Gods spirit joyne with these arguments, (and all in that kind) and convince the soule of our particular interest in these things,
Let him strengthen all these proposals with Examples of the mercy of God to Manasses, to Peter, to Paul a persecutor, to Marry Magdalen and the like, let all these Arguments be wondrous effectually propounded, the soul will not yield unless God's Spirit join with these Arguments, (and all in that kind) and convince the soul of our particular Interest in these things,
vvb pno31 vvi d d n2 p-acp n2 pp-f dt n1 pp-f np1 p-acp np1, p-acp np1, p-acp np1 dt n1, p-acp uh np1 cc dt j, vvb d d n2 vbb j av-j vvn, dt n1 vmb xx vvi cs n2 n1 vvi p-acp d n2, (cc d p-acp cst n1) cc vvi dt n1 pp-f po12 j n1 p-acp d n2,
(9) text (DIV1)
476
Image 113
2854
and perswade the will to imbrace these things offered.
and persuade the will to embrace these things offered.
cc vvi dt n1 pc-acp vvi d n2 vvn.
(9) text (DIV1)
476
Image 113
2855
That, God hath reserved in his own power, to bring our hearts, and the promises together:
That, God hath reserved in his own power, to bring our hearts, and the promises together:
cst, np1 vhz vvn p-acp po31 d n1, pc-acp vvi po12 n2, cc dt n2 av:
(9) text (DIV1)
477
Image 113
2856
to bring our hearts, and divine truths together.
to bring our hearts, and divine truths together.
pc-acp vvi po12 n2, cc j-jn n2 av.
(9) text (DIV1)
477
Image 113
2857
Let there be never so much set before us in the ministery, he hath reserved this prerogative, and authority that our hearts,
Let there be never so much Set before us in the Ministry, he hath reserved this prerogative, and Authority that our hearts,
vvb pc-acp vbi av-x av av-d vvn p-acp pno12 p-acp dt n1, pns31 vhz vvn d n1, cc n1 cst po12 n2,
(9) text (DIV1)
477
Image 113
2858
and the truth should close together to imbrace them in hearing. All things depend upon the spirit;
and the truth should close together to embrace them in hearing. All things depend upon the Spirit;
cc dt n1 vmd vvi av pc-acp vvi pno32 p-acp vvg. av-d n2 vvb p-acp dt n1;
(9) text (DIV1)
477
Image 113
2859
when we doe not regard the spirit, in hearing and reading, &c. Let all the things the Scripture hath be propounded,
when we do not regard the Spirit, in hearing and reading, etc. Let all the things the Scripture hath be propounded,
c-crq pns12 vdb xx vvi dt n1, p-acp vvg cc vvg, av vvb d dt n2 dt n1 vhz vbi vvn,
(9) text (DIV1)
477
Image 113
2860
and set on with all the excellency, and eloquence that may be, GOD hath reserved it to himselfe, by his spirit, to give faith to perswade our soules that these belong to us,
and Set on with all the excellency, and eloquence that may be, GOD hath reserved it to himself, by his Spirit, to give faith to persuade our Souls that these belong to us,
cc vvd a-acp p-acp d dt n1, cc n1 cst vmb vbi, np1 vhz vvn pn31 pc-acp px31, p-acp po31 n1, pc-acp vvi n1 pc-acp vvi po12 n2 cst d vvb p-acp pno12,
(9) text (DIV1)
477
Image 113
2861
and to incline, and draw the will. I have shewed you then, the kinds of perswasion, generall, and particular;
and to incline, and draw the will. I have showed you then, the Kinds of persuasion, general, and particular;
cc pc-acp vvi, cc vvi dt n1. pns11 vhb vvn pn22 av, dt n2 pp-f n1, n1, cc j;
(9) text (DIV1)
477
Image 113
2862
and how it is wrought by the spirit, that unlesse this perswasion be wrought by the spirit, we shall never hold out in it,
and how it is wrought by the Spirit, that unless this persuasion be wrought by the Spirit, we shall never hold out in it,
cc c-crq pn31 vbz vvn p-acp dt n1, cst cs d n1 vbi vvn p-acp dt n1, pns12 vmb av-x vvi av p-acp pn31,
(9) text (DIV1)
478
Image 113
2863
though we have all the arguments in the world, we shall be disobedient. Disobedience comes when things are not discovered by the spirit;
though we have all the Arguments in the world, we shall be disobedient. Disobedience comes when things Are not discovered by the Spirit;
cs pns12 vhb d dt n2 p-acp dt n1, pns12 vmb vbi j. n1 vvz c-crq n2 vbr xx vvn p-acp dt n1;
(9) text (DIV1)
478
Image 113
2864
and apostacie when the perswasion is not wrought by the spirit: and desperation, when the knowledge is not spirituall.
and apostasy when the persuasion is not wrought by the Spirit: and desperation, when the knowledge is not spiritual.
cc n1 c-crq dt n1 vbz xx vvn p-acp dt n1: cc n1, c-crq dt n1 vbz xx j.
(9) text (DIV1)
478
Image 113
2865
Now the manner is by removeing contratraries, and moving the heart, and drawing it. With the word of man, God enters into the very will, and affections:
Now the manner is by removing contratraries, and moving the heart, and drawing it. With the word of man, God enters into the very will, and affections:
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(9) text (DIV1)
479
Image 113
2866
for as hee made the soule, and framed it, so hee knowes how to worke upon it,
for as he made the soul, and framed it, so he knows how to work upon it,
c-acp c-acp pns31 vvd dt n1, cc vvd pn31, av pns31 vvz c-crq pc-acp vvi p-acp pn31,
(9) text (DIV1)
479
Image 113
2867
and to draw it sweetly by reasons, but yet strongly that it may be carried to the things revealed.
and to draw it sweetly by Reasons, but yet strongly that it may be carried to the things revealed.
cc pc-acp vvi pn31 av-j p-acp n2, cc-acp av av-j cst pn31 vmb vbi vvn p-acp dt n2 vvn.
(9) text (DIV1)
479
Image 113
2868
GOD at the same time workes strongly by carrying the soule; and sweetly with reasons. For God first comes into the soule by divine light, by reas• …;
GOD At the same time works strongly by carrying the soul; and sweetly with Reasons. For God First comes into the soul by divine Light, by reas• …;
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(9) text (DIV1)
479
Image 113
2869
• … nd then he sinkes into the soule by his spirit, • … o draw the soule to these reasons:
• … and then he sinks into the soul by his Spirit, • … oh draw the soul to these Reasons:
• … cc cs pns31 vvz p-acp dt n1 p-acp po31 n1, • … sy vvi dt n1 p-acp d n2:
(9) text (DIV1)
479
Image 113
2870
without this we never yeeld to those reasons, but stand • … ut in rebellion.
without this we never yield to those Reasons, but stand • … ut in rebellion.
p-acp d pns12 av vvi p-acp d n2, cc-acp vvb • … fw-it p-acp n1.
(9) text (DIV1)
479
Image 113
2871
GOD perswades the soule sweetly of the • … ruth by shewing a man the goodnesse of it,
GOD persuades the soul sweetly of the • … ruth by showing a man the Goodness of it,
np1 vvz dt n1 av-j pp-f dt • … n1 p-acp vvg dt n1 dt n1 pp-f pn31,
(9) text (DIV1)
480
Image 113
2872
and • … he sutablenesse to our condition, and the reasons of it, how they agree to our nature:
and • … he suitableness to our condition, and the Reasons of it, how they agree to our nature:
cc • … pns31 n1 p-acp po12 n1, cc dt n2 pp-f pn31, c-crq pns32 vvb p-acp po12 n1:
(9) text (DIV1)
480
Image 113
2873
hee doth not force the soule, but doth it with reasons and arguments sweetly.
he does not force the soul, but does it with Reasons and Arguments sweetly.
pns31 vdz xx vvi dt n1, cc-acp vdz pn31 p-acp n2 cc n2 av-j.
(9) text (DIV1)
480
Image 113
2874
And • … e doth it strongly, that the soule when it is perswaded would not for all the world bee of another mind;
And • … e does it strongly, that the soul when it is persuaded would not for all the world be of Another mind;
cc • … sy vdz pn31 av-j, cst dt n1 c-crq pn31 vbz vvn vmd xx p-acp d dt n1 vbi pp-f j-jn n1;
(9) text (DIV1)
480
Image 113
2875
it is so strong that the perswasion, and • … he promises, are stronger then the temptations of Saran,
it is so strong that the persuasion, and • … he promises, Are Stronger then the temptations of Saran,
pn31 vbz av j cst dt n1, cc • … pns31 vvz, vbr jc cs dt n2 pp-f np1,
(9) text (DIV1)
480
Image 113
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and the corruptions of the • … esh, or then the candals of the world, that nothing • … an separate us from Christ; nothing can drive • … s from our faith,
and the corruptions of the • … esh, or then the candals of the world, that nothing • … an separate us from christ; nothing can drive • … s from our faith,
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(9) text (DIV1)
480
Image 113
2877
and hope, the perswasion is • … et so strongly upon the soule because it is a divine perswasion.
and hope, the persuasion is • … et so strongly upon the soul Because it is a divine persuasion.
cc n1, dt n1 vbz • … fw-fr av av-j p-acp dt n1 c-acp pn31 vbz dt j-jn n1.
(9) text (DIV1)
480
Image 113
2878
It is a strong worke to perswade the soule. For the spirit of God. When it brings a light into the soule it brings agreat many graces with it,
It is a strong work to persuade the soul. For the Spirit of God. When it brings a Light into the soul it brings agreat many graces with it,
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(9) text (DIV1)
480
Image 113
2879
when it shines upon the soule, and discovers better things, it brings other graces • … o perswade,
when it shines upon the soul, and discovers better things, it brings other graces • … oh persuade,
c-crq pn31 vvz p-acp dt n1, cc vvz j n2, pn31 vvz j-jn n2 • … sy vvi,
(9) text (DIV1)
481
Image 113
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and to imbrace the things it discovers.
and to embrace the things it discovers.
cc pc-acp vvi dt n2 pn31 vvz.
(9) text (DIV1)
481
Image 113
2881
As it is an infinite mercy, and goodnesse of God to discover to our soules such excellent things,
As it is an infinite mercy, and Goodness of God to discover to our Souls such excellent things,
p-acp pn31 vbz dt j n1, cc n1 pp-f np1 pc-acp vvi p-acp po12 n2 d j n2,
(9) text (DIV1)
482
Image 113
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as we may be perswaded of;
as we may be persuaded of;
c-acp pns12 vmb vbi vvn pp-f;
(9) text (DIV1)
482
Image 113
2883
as if 〈 ◊ 〉 estate to be such as indeed it is above our 〈 ◊ 〉 prehension in this world, neither eye hath 〈 ◊ 〉 nor • … are heard nor hath entred into the heart 〈 ◊ 〉 man, the things that God hath prepared for 〈 ◊ 〉 that love him:
as if 〈 ◊ 〉 estate to be such as indeed it is above our 〈 ◊ 〉 prehension in this world, neither eye hath 〈 ◊ 〉 nor • … Are herd nor hath entered into the heart 〈 ◊ 〉 man, the things that God hath prepared for 〈 ◊ 〉 that love him:
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(9) text (DIV1)
482
Image 113
2884
so likewise it is Gods infinite worke of power to frame the soule to be perswaded of this:
so likewise it is God's infinite work of power to frame the soul to be persuaded of this:
av av pn31 vbz ng1 j n1 pp-f n1 pc-acp vvi dt n1 pc-acp vbi vvn pp-f d:
(9) text (DIV1)
482
Image 113
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it is as m• … ch power to 〈 ◊ 〉 the soule to this perswasion,
it is as m• … changed power to 〈 ◊ 〉 the soul to this persuasion,
pn31 vbz p-acp n1 … vvn n1 pc-acp 〈 sy 〉 dt n1 p-acp d n1,
(9) text (DIV1)
482
Image 113
2886
as it is mercy 〈 ◊ 〉 discover them in a manner:
as it is mercy 〈 ◊ 〉 discover them in a manner:
c-acp pn31 vbz n1 〈 sy 〉 vvi pno32 p-acp dt n1:
(9) text (DIV1)
482
Image 113
2887
there is such 〈 ◊ 〉 ward rebellion, and distrust in the soule, 〈 ◊ 〉 ling these truths into question,
there is such 〈 ◊ 〉 ward rebellion, and distrust in the soul, 〈 ◊ 〉 ling these truths into question,
pc-acp vbz d 〈 sy 〉 vvi n1, cc vvi p-acp dt n1, 〈 sy 〉 n1 d n2 p-acp n1,
(9) text (DIV1)
482
Image 113
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as if the• … things were too good to be true.
as if the• … things were too good to be true.
c-acp cs n1 … n2 vbdr av j pc-acp vbi j.
(9) text (DIV1)
482
Image 113
2889
Consider• … our owne unworthinesse, and vilenesse, 〈 ◊ 〉 the excellency of these things, laying the• … together, the unbelieving heart of man 〈 ◊ 〉 prone to unbeliefe above all other sinnes ▪ 〈 ◊ 〉 can hardly conceive that there are such thin• … for Gods children,
Consider• … our own unworthiness, and vileness, 〈 ◊ 〉 the excellency of these things, laying the• … together, the unbelieving heart of man 〈 ◊ 〉 prove to unbelief above all other Sins ▪ 〈 ◊ 〉 can hardly conceive that there Are such thin• … for God's children,
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(9) text (DIV1)
482
Image 113
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except the heart be 〈 ◊ 〉 〈 ◊ 〉 tily wrought on, unlesse together with 〈 ◊ 〉 swasion there be some worke in the soule ▪ whence it may gather by the work of the spirit that they are those to whom such good things belong,
except the heart be 〈 ◊ 〉 〈 ◊ 〉 tily wrought on, unless together with 〈 ◊ 〉 suasion there be Some work in the soul ▪ whence it may gather by the work of the Spirit that they Are those to whom such good things belong,
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(9) text (DIV1)
482
Image 113
2891
because the spirit of God hath sing• … ed them out, and set his seale, and stampe on them, above other men by some evidence• … of grace.
Because the Spirit of God hath sing• … ed them out, and Set his seal, and stamp on them, above other men by Some evidence• … of grace.
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(9) text (DIV1)
482
Image 113
2892
It is another manner of worke then the world takes it to be:
It is Another manner of work then the world Takes it to be:
pn31 vbz j-jn n1 pp-f n1 av dt n1 vvz pn31 pc-acp vbi:
(9) text (DIV1)
483
Image 113
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For as I said before, together with the Scripture, there must a spirit of perswasion goe, there is a sec• … et messenge• … goes with the outward peech, both of the preacher,
For as I said before, together with the Scripture, there must a Spirit of persuasion go, there is a sec• … et messenge• … Goes with the outward peech, both of the preacher,
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(9) text (DIV1)
483
Image 113
2894
and of the Scripture or else all the • … guments will not be to purpose, they will be • … f no efficacy.
and of the Scripture or Else all the • … guments will not be to purpose, they will be • … f no efficacy.
cc pp-f dt n1 cc av d dt • … n2 vmb xx vbi p-acp n1, pns32 vmb vbi • … sy dx n1.
(9) text (DIV1)
483
Image 113
2895
As the Israelites they had arguments, and • … otives enow to perswade them of Gods love • … nd care to them,
As the Israelites they had Arguments, and • … otives enough to persuade them of God's love • … and care to them,
p-acp dt np1 pns32 vhd n2, cc • … n2 av-d pc-acp vvi pno32 pp-f npg1 n1 • … cc vvb p-acp pno32,
(9) text (DIV1)
484
Image 113
2896
yet notwithstanding GOD • … ave them not a heart, Deut. 29. In Christs • … me, what miracles did they see? yet their • … earts were hardned,
yet notwithstanding GOD • … have them not a heart, Deuteronomy 29. In Christ • … me, what Miracles did they see? yet their • … earts were hardened,
av p-acp np1 • … vhb pno32 xx dt n1, np1 crd p-acp npg1 • … pno11, q-crq n2 vdd pns32 vvi? av po32 • … n2 vbdr vvn,
(9) text (DIV1)
484
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because God together • … ith his shining in the outward meanes did • … ot subdue the rebellion of their wi• … and af• … ections;
Because God together • … ith his shining in the outward means did • … It subdue the rebellion of their wi• … and af• … ections;
c-acp np1 av • … p-acp|dt png31 vvg p-acp dt j n2 vdd • … zz vvi dt n1 pp-f po32 n1 … cc n1 … n2;
(9) text (DIV1)
484
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2898
and therefore the more they saw, • … he more they were hardned: the Scribes and • … harisees, and some of their desperate fol• … owers.
and Therefore the more they saw, • … he more they were hardened: the Scribes and • … harisees, and Some of their desperate fol• … oars.
cc av dt av-dc pns32 vvd, • … pns31 dc pns32 vbdr vvn: dt n2 cc • … vvz, cc d pp-f po32 j n1 … n2.
(9) text (DIV1)
484
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2899
Well then considering that the spirit doth • … his great worke, let us labour that our know• … edge may be spirituall;
Well then considering that the Spirit does • … his great work, let us labour that our know• … edge may be spiritual;
av av vvg cst dt n1 vdz • … po31 j n1, vvb pno12 vvi cst po12 n1 … n1 vmb vbi j;
(9) text (DIV1)
485
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2900
that our perswasion of divine truth in generall, and our part, and • … ortion in divine truth that it may bee spiritu• … ll:
that our persuasion of divine truth in general, and our part, and • … ortion in divine truth that it may be spiritu• … ll:
d po12 n1 pp-f j-jn n1 p-acp n1, cc po12 n1, cc • … n1 p-acp j-jn n1 cst pn31 vmb vbi n1 … vmb:
(9) text (DIV1)
485
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2901
for as Saint Paul divinely, and excellent• … y sets it downe, 2 Cor. 2. 10, 11. that as no • … an knowes the things that are in man,
for as Saint Paul divinely, and excellent• … y sets it down, 2 Cor. 2. 10, 11. that as no • … an knows the things that Are in man,
c-acp c-acp n1 np1 av-jn, cc n1 … wd vvz pn31 a-acp, crd np1 crd crd, crd cst p-acp dx • … dt vvz dt n2 cst vbr p-acp n1,
(9) text (DIV1)
485
Image 113
2902
but the spi• … it that is in man: so no man knowes the things of Gods word, divine truths, but the spi• … it that is in man: so no man knows the things of God's word, divine truths,
cc-acp dt n1 … pn31 cst vbz p-acp n1: av dx n1 vvz dt n2 pp-f npg1 n1, j-jn n2,
(9) text (DIV1)
485
Image 113
2903
nor his part, and por• … ion and interest in them, but by the spirit of God.
nor his part, and por• … ion and Interest in them, but by the Spirit of God.
ccx po31 n1, cc n1 … n1 cc n1 p-acp pno32, cc-acp p-acp dt n1 pp-f np1.
(9) text (DIV1)
485
Image 113
2904
If wee bring the Engine of our owne • … it, and parts to Gods truth, • … o sermons and • … ookes, wee may never be the better, if wee • … ome not with a spirituall intention, with • … everent,
If we bring the Engine of our own • … it, and parts to God's truth, • … oh Sermons and • … ookes, we may never be the better, if we • … ome not with a spiritual intention, with • … everent,
cs pns12 vvb dt n1 pp-f po12 d • … pn31, cc n2 p-acp npg1 n1, • … sy n2 cc • … npg1-n, pns12 vmb av-x vbi dt jc, cs pns12 • … zz xx p-acp dt j n1, p-acp • … j,
(9) text (DIV1)
485
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2905
and humble hearts, and implore the • … eaching of the spirit that together with the revelation of the word there may bee• … 〈 ◊ 〉 ving of the vaile by the spirit, that vvith 〈 ◊ 〉 outw• … rd teaching there may bee the inwar• … teaching of the spirit;
and humble hearts, and implore the • … eaching of the Spirit that together with the Revelation of the word there may bee• … 〈 ◊ 〉 ving of the veil by the Spirit, that with 〈 ◊ 〉 outw• … Red teaching there may be the inwar• … teaching of the Spirit;
cc j n2, cc vvb dt • … j-vvg pp-f dt n1 cst av p-acp dt n1 pp-f dt n1 a-acp vmb n1 … 〈 sy 〉 vhg pp-f dt n1 p-acp dt n1, cst p-acp 〈 sy 〉 n1 … zz vvg pc-acp vmb vbi dt n1 … n-vvg pp-f dt n1;
(9) text (DIV1)
485
Image 113
2906
that with the 〈 ◊ 〉 opening the • … are there may be the opening 〈 ◊ 〉 the hear• …, that he that hath the key of 〈 ◊ 〉 may open,
that with the 〈 ◊ 〉 opening the • … Are there may be the opening 〈 ◊ 〉 the hear• …, that he that hath the key of 〈 ◊ 〉 may open,
cst p-acp dt 〈 sy 〉 n-vvg dt • … vbr a-acp vmb vbi dt n-vvg 〈 sy 〉 dt n1 …, cst pns31 cst vhz dt n1 pp-f 〈 sy 〉 vmb j,
(9) text (DIV1)
485
Image 113
2907
and inoline, and perswade the 〈 ◊ 〉 that hee may perswade Iaphet, as the Scrip• … phrase is.
and inoline, and persuade the 〈 ◊ 〉 that he may persuade Japhet, as the Scrip• … phrase is.
cc n1, cc vvi dt 〈 sy 〉 cst pns31 vmb vvi np1, p-acp dt np1 … n1 vbz.
(9) text (DIV1)
485
Image 113
2908
It is fac• … legious presumption to come 〈 ◊ 〉 holy places, and to set upon holy duties, 〈 ◊ 〉 heare or read the word of God, without 〈 ◊ 〉 ting up our hearts to God for his holy 〈 ◊ 〉 We cannot plow without his Heifer.
It is fac• … legious presumption to come 〈 ◊ 〉 holy places, and to Set upon holy duties, 〈 ◊ 〉 hear or read the word of God, without 〈 ◊ 〉 ting up our hearts to God for his holy 〈 ◊ 〉 We cannot blow without his Heifer.
pn31 vbz n1 … j n1 pc-acp vvi 〈 sy 〉 j n2, cc pc-acp vvi p-acp j n2, 〈 sy 〉 vvi cc vvi dt n1 pp-f np1, p-acp 〈 sy 〉 zf p-acp po12 n2 p-acp np1 p-acp po31 j 〈 sy 〉 pns12 vmbx vvi p-acp po31 n1.
(9) text (DIV1)
486
Image 113
2909
Can 〈 ◊ 〉 know the mind of God without the 〈 ◊ 〉 God ▪ What arrogancy is this to thin• … 〈 ◊ 〉 be saved;
Can 〈 ◊ 〉 know the mind of God without the 〈 ◊ 〉 God ▪ What arrogance is this to thin• … 〈 ◊ 〉 be saved;
vmb 〈 sy 〉 vvb dt n1 pp-f np1 p-acp dt 〈 sy 〉 uh-np ▪ q-crq n1 vbz d p-acp n1 … 〈 sy 〉 vbi vvn;
(9) text (DIV1)
486
Image 113
2910
and the spirit never tell us with 〈 ◊ 〉 word so: but it is only a presump• … 〈 ◊ 〉 〈 ◊ 〉.
and the Spirit never tell us with 〈 ◊ 〉 word so: but it is only a presump• … 〈 ◊ 〉 〈 ◊ 〉.
cc dt n1 av-x vvb pno12 p-acp 〈 sy 〉 n1 av: cc-acp pn31 vbz av-j dt n1 … 〈 sy 〉 〈 sy 〉.
(9) text (DIV1)
486
Image 113
2911
This is a sacrilegious surpation 〈 ◊ 〉 〈 ◊ 〉 Gods glory. The spirit of God know• … 〈 ◊ 〉 things are in God towards us,
This is a sacrilegious surpation 〈 ◊ 〉 〈 ◊ 〉 God's glory. The Spirit of God know• … 〈 ◊ 〉 things Are in God towards us,
d vbz dt j n1 〈 sy 〉 〈 sy 〉 ng1 n1. dt n1 pp-f np1 n1 … 〈 sy 〉 n2 vbr p-acp np1 p-acp pno12,
(9) text (DIV1)
486
Image 113
2912
and reveales 〈 ◊ 〉 our spirits Gods inward love to us, The 〈 ◊ 〉 • … eacheth us to know the things that are 〈 ◊ 〉 God.
and reveals 〈 ◊ 〉 our spirits God's inward love to us, The 〈 ◊ 〉 • … eacheth us to know the things that Are 〈 ◊ 〉 God.
cc vvz 〈 sy 〉 po12 n2 n2 j n1 p-acp pno12, dt 〈 sy 〉 • … vvz pno12 pc-acp vvi dt n2 cst vbr 〈 sy 〉 uh-np.
(9) text (DIV1)
486
Image 113
2913
Wee only know the good that G• … meanes us by his owne 〈 ◊ 〉 and therefore let us labour every day more and more 〈 ◊ 〉 〈 ◊ 〉 spirituall, and heavenly minded.
we only know the good that G• … means us by his own 〈 ◊ 〉 and Therefore let us labour every day more and more 〈 ◊ 〉 〈 ◊ 〉 spiritual, and heavenly minded.
pns12 av-j vvb dt j cst np1 … vvz pno12 p-acp po31 d 〈 sy 〉 cc av vvb pno12 vvi d n1 av-dc cc av-dc 〈 sy 〉 〈 sy 〉 j, cc j vvn.
(9) text (DIV1)
486
Image 113
2914
And above all things to make it 〈 ◊ 〉 〈 ◊ 〉 of our desires as it 〈 ◊ 〉, Luke 11. to pray 〈 ◊ 〉 〈 ◊ 〉 spirit, he will give his holy spirit to them that 〈 ◊ 〉 it, it is the best,
And above all things to make it 〈 ◊ 〉 〈 ◊ 〉 of our Desires as it 〈 ◊ 〉, Lycia 11. to pray 〈 ◊ 〉 〈 ◊ 〉 Spirit, he will give his holy Spirit to them that 〈 ◊ 〉 it, it is the best,
cc p-acp d n2 pc-acp vvi pn31 〈 sy 〉 〈 sy 〉 pp-f po12 n2 c-acp pn31 〈 sy 〉, av crd pc-acp vvi 〈 sy 〉 〈 sy 〉 n1, pns31 vmb vvi po31 j n1 p-acp pno32 cst 〈 sy 〉 pn31, pn31 vbz dt js,
(9) text (DIV1)
487
Image 113
2915
and the chiele gilt of all: 〈 ◊ 〉 this makes our knowledge heavenly, our 〈 ◊ 〉 swasion heavenly;
and the chiele gilded of all: 〈 ◊ 〉 this makes our knowledge heavenly, our 〈 ◊ 〉 suasion heavenly;
cc dt n1 n1 pp-f d: 〈 sy 〉 d vvz po12 n1 j, po12 〈 sy 〉 n1 j;
(9) text (DIV1)
487
Image 113
2916
and sound, and constant in • … e, and death. And this spirit carries the whole soule with it:
and found, and constant in • … e, and death. And this Spirit carries the Whole soul with it:
cc n1, cc j p-acp • … sy, cc n1. cc d n1 vvz dt j-jn n1 p-acp pn31:
(9) text (DIV1)
487
Image 113
2917
this spirit makes us like the word of GOD, because it is spirituall it makes us so,
this Spirit makes us like the word of GOD, Because it is spiritual it makes us so,
d n1 vvz pno12 av-j dt n1 pp-f np1, c-acp pn31 vbz j pn31 vvz pno12 av,
(9) text (DIV1)
487
Image 113
2918
and we love it in our inward man, and consent to it, and joy in it.
and we love it in our inward man, and consent to it, and joy in it.
cc pns12 vvb pn31 p-acp po12 j n1, cc vvi p-acp pn31, cc n1 p-acp pn31.
(9) text (DIV1)
487
Image 113
2919
Whereas naturally there is inward rebellion in the greatest Scholler in the world against the word of God, the heartriseth against divine truths they are as opposite as fire,
Whereas naturally there is inward rebellion in the greatest Scholar in the world against the word of God, the heartriseth against divine truths they Are as opposite as fire,
cs av-j a-acp vbz j n1 p-acp dt js n1 p-acp dt n1 p-acp dt n1 pp-f np1, dt vvz p-acp j-jn n2 pns32 vbr a-acp j-jn c-acp n1,
(9) text (DIV1)
487
Image 113
2920
and water, as heaven, and hell.
and water, as heaven, and hell.
cc n1, c-acp n1, cc n1.
(9) text (DIV1)
487
Image 113
2921
The proud heart of man slights the promises of mercy as nothing to petty things of the world, it slights the comforts of the word, to carnall comforts,
The proud heart of man slights the promises of mercy as nothing to Petty things of the world, it slights the comforts of the word, to carnal comforts,
dt j n1 pp-f n1 vvz dt n2 pp-f n1 c-acp pix p-acp j n2 pp-f dt n1, pn31 vvz dt n2 pp-f dt n1, p-acp j n2,
(9) text (DIV1)
487
Image 113
2922
and the Commandements of GOD in respect of the commandements of men. The proud man lookes scornefully, upon the things of conscience, and of the spirit:
and the commandments of GOD in respect of the Commandments of men. The proud man looks scornfully, upon the things of conscience, and of the Spirit:
cc dt n2 pp-f np1 p-acp n1 pp-f dt n2 pp-f n2. dt j n1 vvz av-j, p-acp dt n2 pp-f n1, cc pp-f dt n1:
(9) text (DIV1)
487
Image 113
2923
only the spirit of God brings the proud heart of man to be subject to the word of God;
only the Spirit of God brings the proud heart of man to be Subject to the word of God;
av-j dt n1 pp-f np1 vvz dt j n1 pp-f n1 pc-acp vbi j-jn p-acp dt n1 pp-f np1;
(9) text (DIV1)
487
Image 113
2924
Nothing that is not spirituall, w• … ll hold out. Whatsoever is not spirituall, Christ will not owne at the day of judgment.
Nothing that is not spiritual, w• … ll hold out. Whatsoever is not spiritual, christ will not own At the day of judgement.
pix cst vbz xx j, n1 … vmb vvi av. r-crq vbz xx j, np1 vmb xx d p-acp dt n1 pp-f n1.
(9) text (DIV1)
487
Image 113
2925
I• … the spirit seale 〈 ◊ 〉, and set a stampe upon us, Christ will looke on his owne stamp of the spirit, where the 〈 ◊ 〉 fr• … its are not, the harvest will not so low. The spirit is an earnest;
I• … the Spirit seal 〈 ◊ 〉, and Set a stamp upon us, christ will look on his own stamp of the Spirit, where the 〈 ◊ 〉 fr• … its Are not, the harvest will not so low. The Spirit is an earnest;
np1 … dt n1 vvi 〈 sy 〉, cc vvd dt n1 p-acp pno12, np1 vmb vvi p-acp po31 d n1 pp-f dt n1, c-crq dt 〈 sy 〉 n1 … pn31|vbz vbr xx, dt n1 vmb xx av j. dt n1 vbz dt n1;
(9) text (DIV1)
487
Image 113
2926
where the earnest is not, the barg• … ine will not follow. I beseech you let us labour for the spirit in the use of all meanes:
where the earnest is not, the barg• … ine will not follow. I beseech you let us labour for the Spirit in the use of all means:
c-crq dt n1 vbz xx, dt n1 … zz vmb xx vvi. pns11 vvb pn22 vvb pno12 vvi p-acp dt n1 p-acp dt n1 pp-f d n2:
(9) text (DIV1)
487
Image 113
2927
let us • … ttend upon the word, which is the ministery of the spirit, and wee shall find that the spirit will alter,
let us • … ttend upon the word, which is the Ministry of the Spirit, and we shall find that the Spirit will altar,
vvb pno12 • … vvi p-acp dt n1, r-crq vbz dt n1 pp-f dt n1, cc pns12 vmb vvi cst dt n1 vmb vvi,
(9) text (DIV1)
487
Image 113
2928
and change us, and shew us our interest in the promises, and the goodnesse of them.
and change us, and show us our Interest in the promises, and the Goodness of them.
cc vvb pno12, cc vvb pno12 po12 n1 p-acp dt vvz, cc dt n1 pp-f pno32.
(9) text (DIV1)
487
Image 113
2929
〈 ◊ 〉 more we a • … end upon the means, the more 〈 ◊ 〉 shall see it,
〈 ◊ 〉 more we a • … end upon the means, the more 〈 ◊ 〉 shall see it,
〈 sy 〉 av-dc pns12 av • … n1 p-acp dt n2, dt av-dc 〈 sy 〉 vmb vvi pn31,
(9) text (DIV1)
487
Image 113
2930
and the more we pray the mo• … 〈 ◊ 〉 shall have the spirit:
and the more we pray the mo• … 〈 ◊ 〉 shall have the Spirit:
cc dt av-dc pns12 vvb dt n1 … 〈 sy 〉 vmb vhi dt n1:
(9) text (DIV1)
487
Image 113
2931
and the more wee ob• … God, the more we shall have the spirit of Go• … God gives his spirit to them that obey him.
and the more we ob• … God, the more we shall have the Spirit of Go• … God gives his Spirit to them that obey him.
cc dt av-dc pns12 n1 … uh-np, dt av-dc pns12 vmb vhi dt n1 pp-f np1 … uh-np vvz po31 n1 p-acp pno32 cst vvb pno31.
(9) text (DIV1)
487
Image 113
2932
And this should reach us when we come 〈 ◊ 〉 heare, or to read the word of God.
And this should reach us when we come 〈 ◊ 〉 hear, or to read the word of God.
cc d vmd vvi pno12 c-crq pns12 vvb 〈 sy 〉 vvb, cc pc-acp vvi dt n1 pp-f np1.
(9) text (DIV1)
488
Image 113
2933
Lo• … pen mine eyes, LORD penswade my 〈 ◊ 〉 LORD bow the necke of my soule, 〈 ◊ 〉 my inward man, that Iron sinew, Lord 〈 ◊ 〉 away my hard heart and give mee a 〈 ◊ 〉 • … sh, teach my heart, thou must perswade, 〈 ◊ 〉 incline me, incline my heart Lord.
Lo• … pen mine eyes, LORD penswade my 〈 ◊ 〉 LORD bow the neck of my soul, 〈 ◊ 〉 my inward man, that Iron sinew, Lord 〈 ◊ 〉 away my hard heart and give me a 〈 ◊ 〉 • … sh, teach my heart, thou must persuade, 〈 ◊ 〉 incline me, incline my heart Lord.
n1 … n1 po11 n2, n1 vvi po11 〈 sy 〉 n1 vvi dt n1 pp-f po11 n1, 〈 sy 〉 po11 j n1, cst n1 n1, n1 〈 sy 〉 av po11 j n1 cc vvb pno11 dt 〈 sy 〉 • … wd, vvb po11 n1, pns21 vmb vvi, 〈 sy 〉 vvi pno11, vvb po11 n1 n1.
(9) text (DIV1)
488
Image 113
2934
Wee wa• … religious carriage in this, 〈 ◊ 〉 come presumptuously upon con• … 〈 ◊ 〉 wit, to heare Se• … ons,
we wa• … religious carriage in this, 〈 ◊ 〉 come presumptuously upon con• … 〈 ◊ 〉 wit, to hear Se• … ons,
pns12 n1 … j n1 p-acp d, 〈 sy 〉 vvb av-j p-acp n1 … 〈 sy 〉 n1, pc-acp vvi n1 … pp-f|pno12,
(9) text (DIV1)
489
Image 113
2935
and to 〈 ◊ 〉 〈 ◊ 〉 and so wee come away worse than wee 〈 ◊ 〉 Why? w• … do• … not 〈 ◊ 〉 too Go• … 〈 ◊ 〉 swa• … us.
and to 〈 ◊ 〉 〈 ◊ 〉 and so we come away Worse than we 〈 ◊ 〉 Why? w• … do• … not 〈 ◊ 〉 too Go• … 〈 ◊ 〉 swa• … us.
cc pc-acp 〈 sy 〉 〈 sy 〉 cc av pns12 vvb av av-jc cs pns12 〈 sy 〉 uh-crq? n1 … n1 … xx 〈 sy 〉 av np1 … 〈 sy 〉 n1 … pno12.
(9) text (DIV1)
489
Image 113
2936
They • … ere 〈 ◊ 〉 〈 ◊ 〉 of 〈 ◊ 〉 They • … ere 〈 ◊ 〉 〈 ◊ 〉 of 〈 ◊ 〉
pns32 • … c-acp 〈 sy 〉 〈 sy 〉 pp-f 〈 sy 〉
(9) text (DIV1)
489
Image 113
2937
Man• … here, 〈 ◊ 〉 he opens • … he eyes, and 〈 ◊ 〉 hee perswades.
Man• … Here, 〈 ◊ 〉 he Opens • … he eyes, and 〈 ◊ 〉 he persuades.
np1 … av, 〈 sy 〉 pns31 vvz • … pns31 n2, cc 〈 sy 〉 pns31 vvz.
(9) text (DIV1)
490
Image 113
2938
God perswades the 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉, 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 Devill 〈 ◊ 〉 〈 ◊ 〉 his Vlcar, 〈 ◊ 〉 〈 ◊ 〉 • … wade by darknesse, by maintaining 〈 ◊ 〉 • … ome of darknesse.
God persuades the 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉, 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 devil 〈 ◊ 〉 〈 ◊ 〉 his Vlcar, 〈 ◊ 〉 〈 ◊ 〉 • … wade by darkness, by maintaining 〈 ◊ 〉 • … ome of darkness.
np1 vvz dt 〈 sy 〉 〈 sy 〉 〈 sy 〉, 〈 sy 〉 〈 sy 〉 〈 sy 〉 〈 sy 〉 n1 〈 sy 〉 〈 sy 〉 po31 np1, 〈 sy 〉 〈 sy 〉 • … vvi p-acp n1, p-acp vvg 〈 sy 〉 • … zz pp-f n1.
(9) text (DIV1)
490
Image 113
2939
The Devill all 〈 ◊ 〉 shewes no reason, he keepes the soule 〈 ◊ 〉 • … esse, and blindnesse.
The devil all 〈 ◊ 〉 shows no reason, he keeps the soul 〈 ◊ 〉 • … esse, and blindness.
dt n1 av-d 〈 sy 〉 vvz dx n1, pns31 vvz dt n1 〈 sy 〉 • … fw-la, cc n1.
(9) text (DIV1)
490
Image 113
2940
Anti christ pe• … 〈 ◊ 〉 men to their religion, how? by fleshly allure.
Anti Christ pe• … 〈 ◊ 〉 men to their Religion, how? by fleshly allure.
fw-la np1 n1 … 〈 sy 〉 n2 p-acp po32 n1, q-crq? p-acp j vvi.
(9) text (DIV1)
490
Image 113
2941
men's, not instructing them, and opening their eyes, inlightning their understandings, • … ut GOD opens their eyes, to see,
men's, not instructing them, and opening their eyes, enlightening their understandings, • … ut GOD Opens their eyes, to see,
ng2, xx vvg pno32, cc vvg po32 n2, n1 po32 n2, • … fw-it np1 vvz po32 n2, pc-acp vvi,
(9) text (DIV1)
490
Image 113
2942
and • … hen teaches, and perswades.
and • … hen Teaches, and persuades.
cc • … n1 vvz, cc vvz.
(9) text (DIV1)
490
Image 113
2943
The devils instruments they perswade, and so they teach, • … nd draw away, they perswade with carnall objects,
The Devils Instruments they persuade, and so they teach, • … and draw away, they persuade with carnal objects,
dt n2 n2 pns32 vvb, cc av pns32 vvb, • … cc vvi av, pns32 vvb p-acp j n2,
(9) text (DIV1)
490
Image 113
2944
and the like, to draw, and bewitch the • … ffections, and so the judgment is darke still.
and the like, to draw, and bewitch the • … ffections, and so the judgement is dark still.
cc dt j, pc-acp vvi, cc vvi dt • … n2, cc av dt n1 vbz j av.
(9) text (DIV1)
490
Image 113
2945
But where there is true dealing, there is no • … are of the light.
But where there is true dealing, there is no • … Are of the Light.
p-acp c-crq pc-acp vbz j n-vvg, pc-acp vbz dx • … vbr pp-f dt n1.
(9) text (DIV1)
490
Image 113
2946
Therfore those that are enemies, to the means of salva• … ion, that feare, Gods people should know too much, they take a course contrary to God:
Therefore those that Are enemies, to the means of salva• … ion, that Fear, God's people should know too much, they take a course contrary to God:
av d cst vbr n2, p-acp dt n2 pp-f n1 … n1, cst vvb, ng1 n1 vmd vvi av av-d, pns32 vvb dt n1 j-jn p-acp np1:
(9) text (DIV1)
491
Image 113
2947
for God enlightens, and then perswades, and knowledge enlightneth: so that knowledge is necessary. All divine perswasion of faith hath the name of knowledge.
for God enlightens, and then persuades, and knowledge Enlighteneth: so that knowledge is necessary. All divine persuasion of faith hath the name of knowledge.
c-acp np1 vvz, cc av vvz, cc n1 vvz: av cst n1 vbz j. av-d j-jn n1 pp-f n1 vhz dt n1 pp-f n1.
(9) text (DIV1)
491
Image 113
2948
They were perswaded by the spirit of God of the truth of GOD having their eyes opened.
They were persuaded by the Spirit of God of the truth of GOD having their eyes opened.
pns32 vbdr vvn p-acp dt n1 pp-f np1 pp-f dt n1 pp-f np1 vhg po32 n2 vvn.
(9) text (DIV1)
491
Image 113
2949
It is an evidence we are not perswaded, we come to Church, and attend upon the means, we goe on in a course of sinne;
It is an evidence we Are not persuaded, we come to Church, and attend upon the means, we go on in a course of sin;
pn31 vbz dt n1 pns12 vbr xx vvn, pns12 vvn p-acp n1, cc vvi p-acp dt n2, pns12 vvb a-acp p-acp dt n1 pp-f n1;
(9) text (DIV1)
492
Image 113
2950
wee are not divinely perswaded, God hath not perswaded our hearts, he hath not enlightned us.
we Are not divinely persuaded, God hath not persuaded our hearts, he hath not enlightened us.
pns12 vbr xx av-jn vvn, np1 vhz xx vvn po12 n2, pns31 vhz xx vvn pno12.
(9) text (DIV1)
492
Image 113
2951
For if the covetous man were perswaded, that neither covetous nor extortioners should enter into the kingdome of heaven, would hee not leave that course? Light and perswasion, alway rule the action:
For if the covetous man were persuaded, that neither covetous nor extortioners should enter into the Kingdom of heaven, would he not leave that course? Light and persuasion, always Rule the actium:
p-acp cs dt j n1 vbdr vvn, cst dx j ccx n2 vmd vvi p-acp dt n1 pp-f n1, vmd pns31 xx vvi d n1? j cc n1, av vvb dt n1:
(9) text (DIV1)
492
Image 113
2952
for we work, as we see, and are perswaded in every thing. The very beasts do as they see, and as sense leads them:
for we work, as we see, and Are persuaded in every thing. The very beasts do as they see, and as sense leads them:
c-acp pns12 vvb, c-acp pns12 vvb, cc vbr vvn p-acp d n1. dt j n2 vdb c-acp pns32 vvb, cc p-acp n1 vvz pno32:
(9) text (DIV1)
492
Image 113
2953
an Asse beares burthens, you know nature hath s• … amed, and made him for it:
an Ass bears burdens, you know nature hath s• … amed, and made him for it:
dt n1 vvz n2, pn22 vvb n1 vhz n1 … j-vvn-u, cc vvd pno31 p-acp pn31:
(9) text (DIV1)
493
Image 113
2954
but can you drive the silly creature into the fire? he knowes that will consume him.
but can you drive the silly creature into the fire? he knows that will consume him.
cc-acp vmb pn22 vvi dt j n1 p-acp dt n1? pns31 vvz cst vmb vvi pno31.
(9) text (DIV1)
493
Image 113
2955
So that men they are brutish, they will not bee perswaded by the spirit of God, they runne into courses, that if they had light in their soules,
So that men they Are brutish, they will not be persuaded by the Spirit of God, they run into courses, that if they had Light in their Souls,
av d n2 pns32 vbr j, pns32 vmb xx vbi vvn p-acp dt n1 pp-f np1, pns32 vvb p-acp n2, cst cs pns32 vhd n1 p-acp po32 n2,
(9) text (DIV1)
493
Image 113
2956
and if they were perswaded whither it tends, they would never runne into hell fire.
and if they were persuaded whither it tends, they would never run into hell fire.
cc cs pns32 vbdr vvn c-crq pn31 vvz, pns32 vmd av-x vvi p-acp n1 n1.
(9) text (DIV1)
493
Image 113
2957
If there were a pit open before a m• … ns eyes, would hee plunge himselfe into that pit that were before his eyes? A man that lives in sinnes against conscience, hee runs into a pit.
If there were a pit open before a m• … ns eyes, would he plunge himself into that pit that were before his eyes? A man that lives in Sins against conscience, he runs into a pit.
cs pc-acp vbdr dt n1 j p-acp dt n1 … n2 n2, vmd pns31 vvi px31 p-acp d n1 cst vbdr p-acp po31 n2? dt n1 cst vvz p-acp n2 p-acp n1, pns31 vvz p-acp dt n1.
(9) text (DIV1)
493
Image 113
2958
There are no manner of liers, of who• … mongers, of covetous persons, of such wretches as take the name of God in vaine, that shall escape unpunished.
There Are no manner of liers, of who• … mongers, of covetous Persons, of such wretches as take the name of God in vain, that shall escape unpunished.
pc-acp vbr dx n1 pp-f n2, pp-f n1 … n2, pp-f j n2, pp-f d n2 c-acp vvb dt n1 pp-f np1 p-acp j, cst vmb vvi j.
(9) text (DIV1)
493
Image 113
2959
Men leada life in a course wherein they see a pit before them, and yet they runne on; are they perswaded.
Men leada life in a course wherein they see a pit before them, and yet they run on; Are they persuaded.
np1 fw-la n1 p-acp dt n1 c-crq pns32 vvb dt n1 p-acp pno32, cc av pns32 vvb a-acp; vbr pns32 vvn.
(9) text (DIV1)
493
Image 113
2960
No, no, certainely they are not perswaded.
No, no, Certainly they Are not persuaded.
uh-dx, uh-dx, av-j pns32 vbr xx vvn.
(9) text (DIV1)
493
Image 113
2961
And so for the meanes of salvation, men that care not for hearing the word, are they perswaded it is the word of God to salvation? they are not perswaded.
And so for the means of salvation, men that care not for hearing the word, Are they persuaded it is the word of God to salvation? they Are not persuaded.
cc av p-acp dt n2 pp-f n1, n2 cst vvb xx p-acp vvg dt n1, vbr pns32 vvn pn31 vbz dt n1 pp-f np1 p-acp n1? pns32 vbr xx vvn.
(9) text (DIV1)
494
Image 113
2962
We may know the truth of our perswasion by the power it ha• … to r• … le our lives and conversations.
We may know the truth of our persuasion by the power it ha• … to r• … le our lives and conversations.
pns12 vmb vvi dt n1 pp-f po12 n1 p-acp dt n1 pn31 n1 … pc-acp n1 … fw-fr po12 n2 cc n2.
(9) text (DIV1)
494
Image 113
2963
What is the reason that a simple man, a weake man, 〈 ◊ 〉 lives. Christianly, and dies in the faith he lived by;
What is the reason that a simple man, a weak man, 〈 ◊ 〉 lives. Christianly, and die in the faith he lived by;
q-crq vbz dt n1 cst dt j n1, dt j n1, 〈 sy 〉 vvz. av-jp, cc vvz p-acp dt n1 pns31 vvd p-acp;
(9) text (DIV1)
494
Image 113
2964
when as a great man, in conceite, in know ledge he lives wickedly, and dies worse? he cause the one hath not this knowledge of the spirit, the spirit of God never opened his eyes, the spirit of God never perswaded him, hee hath it in bookes,
when as a great man, in conceit, in know ledge he lives wickedly, and die Worse? he cause the one hath not this knowledge of the Spirit, the Spirit of God never opened his eyes, the Spirit of God never persuaded him, he hath it in books,
c-crq c-acp dt j n1, p-acp n1, p-acp vvi n1 pns31 vvz av-j, cc vvz av-jc? pns31 n1 dt pi vhz xx d n1 pp-f dt n1, dt n1 pp-f np1 av-x vvd po31 n2, dt n1 pp-f np1 av-x vvd pno31, pns31 vhz pn31 p-acp n2,
(9) text (DIV1)
494
Image 113
2965
and by education and the like.
and by education and the like.
cc p-acp n1 cc dt j.
(9) text (DIV1)
494
Image 113
2966
There are none that ever hold out but those that have the spirit of God to be their teacher and perswader.
There Are none that ever hold out but those that have the Spirit of God to be their teacher and persuader.
pc-acp vbr pix cst av vvb av p-acp d cst vhb dt n1 pp-f np1 pc-acp vbi po32 n1 cc n1.
(9) text (DIV1)
494
Image 113
2967
Wee must see things in their owne proper light, the spirit of God hath to deale with the heart, God hath only power of that:
we must see things in their own proper Light, the Spirit of God hath to deal with the heart, God hath only power of that:
pns12 vmb vvi n2 p-acp po32 d j n1, dt n1 pp-f np1 vhz p-acp n1 p-acp dt n1, np1 vhz j n1 pp-f cst:
(9) text (DIV1)
494
Image 113
2968
he must deale with the heart, we must not trust therefore to education, or to outward things.
he must deal with the heart, we must not trust Therefore to education, or to outward things.
pns31 vmb vvi p-acp dt n1, pns12 vmb xx vvi av p-acp n1, cc p-acp j n2.
(9) text (DIV1)
494
Image 113
2969
If a man should aske the reason of men, why doe you leave these courses,
If a man should ask the reason of men, why do you leave these courses,
cs dt n1 vmd vvi dt n1 pp-f n2, q-crq vdb pn22 vvi d n2,
(9) text (DIV1)
494
Image 113
2970
why doe you doe this good? a Christian doth not say, I was brought up to this, or I cannot doe otherwise:
why do you do this good? a Christian does not say, I was brought up to this, or I cannot do otherwise:
q-crq vdb pn22 vdb d j? dt np1 vdz xx vvi, pns11 vbds vvn a-acp p-acp d, cc pns11 vmbx vdi av:
(9) text (DIV1)
494
Image 113
2971
but I do it from a principle of the New Creature.
but I do it from a principle of the New Creature.
cc-acp pns11 vdb pn31 p-acp dt n1 pp-f dt j n1.
(9) text (DIV1)
494
Image 113
2972
Let us desire God, that we may doe things from reasons of Scripture, from reasons of pleasing God, that we may doe them from a holy sanctified affection, that we may bee perswaded by the spirit,
Let us desire God, that we may do things from Reasons of Scripture, from Reasons of pleasing God, that we may do them from a holy sanctified affection, that we may be persuaded by the Spirit,
vvb pno12 vvi np1, cst pns12 vmb vdi n2 p-acp n2 pp-f n1, p-acp n2 pp-f j-vvg np1, cst pns12 vmb vdi pno32 p-acp dt j j-vvn n1, cst pns12 vmb vbi vvn p-acp dt n1,
(9) text (DIV1)
494
Image 113
2973
and then it will hold out. They were perswaded of them. And imbraced them. They imbraced the promises:
and then it will hold out. They were persuaded of them. And embraced them. They embraced the promises:
cc av pn31 vmb vvi av. pns32 vbdr vvn pp-f pno32. cc vvd pno32. pns32 vvd dt n2:
(9) text (DIV1)
494
Image 113
2974
the good things promised, Christs comming in the flesh, and Canaan the type of heaven, and heaven it selfe;
the good things promised, Christ coming in the Flesh, and Canaan the type of heaven, and heaven it self;
dt j n2 vvn, npg1 vvg p-acp dt n1, cc np1 dt n1 pp-f n1, cc n1 pn31 n1;
(9) text (DIV1)
495
Image 113
2975
though they had not these things, yet they imbraced what they had, they imbraced the promises.
though they had not these things, yet they embraced what they had, they embraced the promises.
cs pns32 vhd xx d n2, av pns32 vvd r-crq pns32 vhd, pns32 vvd dt n2.
(9) text (DIV1)
495
Image 113
2976
That is the nature of faith, if it have not that it lookes (as it hath not till it come to heaven;) yet it makes much of that it hath, it imbraceth the promises,
That is the nature of faith, if it have not that it looks (as it hath not till it come to heaven;) yet it makes much of that it hath, it Embraceth the promises,
cst vbz dt n1 pp-f n1, cs pn31 vhb xx cst pn31 vvz (c-acp pn31 vhz xx p-acp pn31 vvb p-acp n1;) av pn31 vvz d pp-f cst pn31 vhz, pn31 vvz dt n2,
(9) text (DIV1)
495
Image 113
2977
and in the promises the thing it selfe promised. Now these things follow one another in a most naturall order: for sight brings perswasion;
and in the promises the thing it self promised. Now these things follow one Another in a most natural order: for sighed brings persuasion;
cc p-acp dt n2 dt n1 pn31 n1 vvn. av d n2 vvi pi j-jn p-acp dt av-ds j n1: p-acp n1 vvz n1;
(9) text (DIV1)
495
Image 113
2978
sight and conviction brings strong perswasion, and perswasion breeds imbracing: for we imbrace that in our affections that wee are perswaded of to be good.
sighed and conviction brings strong persuasion, and persuasion breeds embracing: for we embrace that in our affections that we Are persuaded of to be good.
n1 cc n1 vvz j n1, cc n1 vvz vvg: c-acp pns12 vvi cst p-acp po12 n2 cst pns12 vbr vvn pp-f pc-acp vbi j.
(9) text (DIV1)
496
Image 113
2979
According to the strength of conviction, and perswasion, is the strength of the affections:
According to the strength of conviction, and persuasion, is the strength of the affections:
vvg p-acp dt n1 pp-f n1, cc n1, vbz dt n1 pp-f dt n2:
(9) text (DIV1)
496
Image 113
2980
those things that we have a weake perswasion of, we have a weake affection to, those things that we are fully perswaded of,
those things that we have a weak persuasion of, we have a weak affection to, those things that we Are Fully persuaded of,
d n2 cst pns12 vhb dt j n1 pp-f, pns12 vhb dt j n1 p-acp, d n2 cst pns12 vbr av-j vvn pp-f,
(9) text (DIV1)
496
Image 113
2981
and are great withall, the affections cannot but stretch forth themselves to imbrace them.
and Are great withal, the affections cannot but stretch forth themselves to embrace them.
cc vbr j av, dt n2 vmbx cc-acp vvi av px32 p-acp vvi pno32.
(9) text (DIV1)
496
Image 113
2982
When the understanding was enlightned to see the truth, and to be perswaded of the truth of the promises;
When the understanding was enlightened to see the truth, and to be persuaded of the truth of the promises;
c-crq dt n1 vbds vvn pc-acp vvi dt n1, cc pc-acp vbi vvn pp-f dt n1 pp-f dt n2;
(9) text (DIV1)
496
Image 113
2983
then the will, and affections they joyne and imbrace those things:
then the will, and affections they join and embrace those things:
av dt n1, cc n2 pns32 vvb cc vvi d n2:
(9) text (DIV1)
496
Image 113
2984
the will makes choyse of them, and cleaves to them, the affection of desire extends it selfe to them, the affection of love imbraceth them, the affection of joy delights in them. Spirituall conviction, alwayes drawes affection.
the will makes choice of them, and cleaves to them, the affection of desire extends it self to them, the affection of love Embraceth them, the affection of joy delights in them. Spiritual conviction, always draws affection.
dt n1 vvz n1 pp-f pno32, cc vvz p-acp pno32, dt n1 pp-f n1 vvz pn31 n1 p-acp pno32, dt n1 pp-f n1 vvz pno32, dt n1 pp-f n1 n2 p-acp pno32. j n1, av vvz n1.
(9) text (DIV1)
496
Image 113
2985
For God hath framed the soule so, that upon discovery of a good o• … of it selfe, it doth stretch out it selfe to imbrace that object, the good thing presented, it cannot be otherwise.
For God hath framed the soul so, that upon discovery of a good o• … of it self, it does stretch out it self to embrace that Object, the good thing presented, it cannot be otherwise.
p-acp np1 vhz vvn dt n1 av, cst p-acp n1 pp-f dt j n1 … pp-f pn31 n1, pn31 vdz vvi av pn31 n1 pc-acp vvi d n1, dt j n1 vvd, pn31 vmbx vbi av.
(9) text (DIV1)
496
Image 113
2986
We see, the eye it cannot but delight in beautifull objects:
We see, the eye it cannot but delight in beautiful objects:
pns12 vvb, dt n1 pn31 vmbx cc-acp vvi p-acp j n2:
(9) text (DIV1)
497
Image 113
2987
so the understanding of itselfe it delights in true things, and the will in things that are good, that are delightfully good,
so the understanding of itself it delights in true things, and the will in things that Are good, that Are delightfully good,
av dt n1 pp-f px31 pn31 vvz p-acp j n2, cc dt n1 p-acp n2 cst vbr j, cst vbr av-j j,
(9) text (DIV1)
497
Image 113
2988
or spiritually and conveniently good to the person, it cannot but be so.
or spiritually and conveniently good to the person, it cannot but be so.
cc av-j cc av-j j p-acp dt n1, pn31 vmbx p-acp vbi av.
(9) text (DIV1)
497
Image 113
2989
The author of nature, God, doth not overthrow nature, but preserves it in its owne worke:
The author of nature, God, does not overthrow nature, but preserves it in its own work:
dt n1 pp-f n1, np1, vdz xx vvi n1, cc-acp vvz pn31 p-acp po31 d n1:
(9) text (DIV1)
498
Image 113
2990
therefore where hee gives a light to discover, and perswade, both of the truth in generall;
Therefore where he gives a Light to discover, and persuade, both of the truth in general;
av c-crq pns31 vvz dt n1 pc-acp vvi, cc vvi, d pp-f dt n1 p-acp n1;
(9) text (DIV1)
498
Image 113
2991
and of our particular interest in those things;
and of our particular Interest in those things;
cc pp-f po12 j n1 p-acp d n2;
(9) text (DIV1)
498
Image 113
2992
hee gives grace likewise, to the will, and affections, to that part of the soule that is carried to good things to imbrace them;
he gives grace likewise, to the will, and affections, to that part of the soul that is carried to good things to embrace them;
pns31 vvz n1 av, p-acp dt n1, cc n2, p-acp d n1 pp-f dt n1 cst vbz vvn p-acp j n2 pc-acp vvi pno32;
(9) text (DIV1)
498
Image 113
2993
and upon discovery of evill, in that part of the soule that is affected to evill, there is an ave• … sation,
and upon discovery of evil, in that part of the soul that is affected to evil, there is an ave• … sation,
cc p-acp n1 pp-f n-jn, p-acp d n1 pp-f dt n1 cst vbz vvn p-acp j-jn, pc-acp vbz dt n1 … n1,
(9) text (DIV1)
498
Image 113
2994
and loathing of things that are in convenient, and • … itfull, it must needs 〈 ◊ 〉 in the light of reason.
and loathing of things that Are in convenient, and • … itfull, it must needs 〈 ◊ 〉 in the Light of reason.
cc vvg pp-f n2 cst vbr p-acp j, cc • … j-u, pn31 vmb av 〈 sy 〉 p-acp dt n1 pp-f n1.
(9) text (DIV1)
498
Image 113
2995
We may know whether the spirit of God have wrought any thing in 〈 ◊ 〉 by o• … imbracing of good things:
We may know whither the Spirit of God have wrought any thing in 〈 ◊ 〉 by o• … embracing of good things:
pns12 vmb vvi cs dt n1 pp-f np1 vhb vvn d n1 p-acp 〈 sy 〉 p-acp n1 … vvg pp-f j n2:
(9) text (DIV1)
499
Image 113
2996
for (as I said) Godhath made our soules thus, when the soule 〈 ◊ 〉 convinced of the truth,
for (as I said) Godhath made our Souls thus, when the soul 〈 ◊ 〉 convinced of the truth,
c-acp (c-acp pns11 vvd) np1 vvd po12 n2 av, c-crq dt n1 〈 sy 〉 vvd pp-f dt n1,
(9) text (DIV1)
499
Image 113
2997
and goodnesse of a thing, and isperswaded, the affections will alway follow that that is shewed to be the best.
and Goodness of a thing, and isperswaded, the affections will always follow that that is showed to be the best.
cc n1 pp-f dt n1, cc vvd, dt n2 vmb av vvi d cst vbz vvn pc-acp vbi dt js.
(9) text (DIV1)
499
Image 113
2998
Now when the spirit of God discovers to the soule the excellencies of religion to bee above all other excellencies whatsoever.
Now when the Spirit of God discovers to the soul the excellencies of Religion to be above all other excellencies whatsoever.
av c-crq dt n1 pp-f np1 vvz p-acp dt n1 dt n2 pp-f n1 pc-acp vbi p-acp d j-jn n2 r-crq.
(9) text (DIV1)
499
Image 113
2999
That the favourof God is better than life itselfe, and discovers to the soule the vanity of all other things;That the favourof God is better than life itself, and discovers to the soul the vanity of all other things;
cst dt av np1 vbz jc cs n1 px31, cc vvz p-acp dt n1 dt n1 pp-f d j-jn n2;
(9) text (DIV1)
499
Image 113
3000
then comes the soule to imbrace them for the soule cannot but 〈 ◊ 〉, which the understanding being 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 best, and best for me:
then comes the soul to embrace them for the soul cannot but 〈 ◊ 〉, which the understanding being 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 best, and best for me:
av vvz dt n1 pc-acp vvi pno32 p-acp dt n1 vmbx cc-acp 〈 sy 〉, r-crq dt n1 vbg 〈 sy 〉 〈 sy 〉 〈 sy 〉 av-js, cc js p-acp pno11:
(9) text (DIV1)
499
Image 113
3001
in comparison of all other things, this is now at this time all things considered best for mee to doe; hereupon comes imbracing alwayes; the affections follow spirituall perswasion.
in comparison of all other things, this is now At this time all things considered best for me to do; hereupon comes embracing always; the affections follow spiritual persuasion.
p-acp n1 pp-f d j-jn n2, d vbz av p-acp d n1 d n2 vvd av-js p-acp pno11 pc-acp vdi; av vvz vvg av; dt n2 vvb j n1.
(9) text (DIV1)
499
Image 113
3002
There bee two maine branches of faith.
There be two main branches of faith.
pc-acp vbi crd j n2 pp-f n1.
(9) text (DIV1)
500
Image 113
3003
One is spirituall conviction, and perswasion, that things are so good, and that they belong to us. One is spiritual conviction, and persuasion, that things Are so good, and that they belong to us.
crd vbz j n1, cc n1, cst n2 vbr av j, cc cst pns32 vvb p-acp pno12.
(9) text (DIV1)
500
Image 113
3004
Another branch of faith is to goe out, and close, and meet with the things. Vpon discovery of the excellency of the things;
another branch of faith is to go out, and close, and meet with the things. Upon discovery of the excellency of the things;
j-jn n1 pp-f n1 vbz pc-acp vvi av, cc av-j, cc vvi p-acp dt n2. p-acp n1 pp-f dt n1 pp-f dt n2;
(9) text (DIV1)
500
Image 113
3005
the heart opens it selfe to let in those things. It is in grace as it is in nature;
the heart Opens it self to let in those things. It is in grace as it is in nature;
dt n1 vvz pn31 n1 pc-acp vvi p-acp d n2. pn31 vbz p-acp n1 c-acp pn31 vbz p-acp n1;
(9) text (DIV1)
500
Image 113
3006
the heart is open upwards, and pointed downeward:
the heart is open upward, and pointed downward:
dt n1 vbz j av-j, cc vvd av-j:
(9) text (DIV1)
501
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3007
〈 ◊ 〉 the heart and soule of a man opens to heaven ward when those things are discovered by the spirit to bee best, the spirit opens, and closeth with those things.
〈 ◊ 〉 the heart and soul of a man Opens to heaven ward when those things Are discovered by the Spirit to be best, the Spirit Opens, and closeth with those things.
〈 sy 〉 dt n1 cc n1 pp-f dt n1 vvz p-acp n1 n1 c-crq d n2 vbr vvn p-acp dt n1 pc-acp vbi js, dt n1 vvz, cc vvz p-acp d n2.
(9) text (DIV1)
501
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3008
A man may know what he is in religion by his affections, by his affection of love:
A man may know what he is in Religion by his affections, by his affection of love:
dt n1 vmb vvi r-crq pns31 vbz p-acp n1 p-acp po31 n2, p-acp po31 n1 pp-f n1:
(9) text (DIV1)
502
Image 113
3009
for the affection of love, will open to the things that are discovered to bee best whereof heeis perswaded,
for the affection of love, will open to the things that Are discovered to be best whereof heeis persuaded,
c-acp dt n1 pp-f n1, vmb vvi p-acp dt n2 cst vbr vvn pc-acp vbi js c-crq n2 vvd,
(9) text (DIV1)
502
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3010
and his affection of joy, h• … will delight in those thing• …: and his affection of griefe, his heart will bee shut to things that are contrary:
and his affection of joy, h• … will delight in those thing• …: and his affection of grief, his heart will be shut to things that Are contrary:
cc po31 n1 pp-f n1, n1 … vmb n1 p-acp d n1 …: cc po31 n1 pp-f n1, po31 n1 vmb vbi vvn p-acp n2 cst vbr j-jn:
(9) text (DIV1)
502
Image 113
3011
and his affection of zeale, in the p• … sute of the meanes, and in opposing that that is an enemy to that good, it is alway so, the heart imbraceth what wee are perswaded of.
and his affection of zeal, in the p• … suit of the means, and in opposing that that is an enemy to that good, it is always so, the heart Embraceth what we Are persuaded of.
cc po31 n1 pp-f n1, p-acp dt n1 … n1 pp-f dt n2, cc p-acp vvg d cst vbz dt n1 p-acp d j, pn31 vbz av av, dt n1 vvz r-crq pns12 vbr vvn pp-f.
(9) text (DIV1)
502
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3012
God hath made the affections of the soule for supernaturall things:
God hath made the affections of the soul for supernatural things:
np1 vhz vvn dt n2 pp-f dt n1 p-acp j n2:
(9) text (DIV1)
503
Image 113
3013
hee 〈 ◊ 〉 made our understanding to conceive, of the heavenly light and those prerogatives, and priviledges;
he 〈 ◊ 〉 made our understanding to conceive, of the heavenly Light and those prerogatives, and privileges;
pns31 〈 sy 〉 vvd po12 n1 pc-acp vvi, pp-f dt j n1 cc d n2, cc n2;
(9) text (DIV1)
503
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3014
and hee hath made our affections to imbrace those heavenly things.
and he hath made our affections to embrace those heavenly things.
cc pns31 vhz vvn po12 n2 pc-acp vvi d j n2.
(9) text (DIV1)
503
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3015
And then a man is in his right subordination, in his right state under God, he is framed as he should be;
And then a man is in his right subordination, in his right state under God, he is framed as he should be;
cc av dt n1 vbz p-acp po31 j-jn n1, p-acp po31 j-jn n1 p-acp np1, pns31 vbz vvn c-acp pns31 vmd vbi;
(9) text (DIV1)
503
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3016
he is in a right frame of soule:
he is in a right frame of soul:
pns31 vbz p-acp dt j-jn n1 pp-f n1:
(9) text (DIV1)
503
Image 113
3017
when his soule is convinced of the excellency of the best things and when his affections of joy,
when his soul is convinced of the excellency of the best things and when his affections of joy,
c-crq po31 n1 vbz vvn pp-f dt n1 pp-f dt js n2 cc c-crq po31 n2 pp-f n1,
(9) text (DIV1)
503
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3018
and love, and delight, of zeale, and trust, and all are set on those things. For then a man is raysed above the condition of an ordinary man:
and love, and delight, of zeal, and trust, and all Are Set on those things. For then a man is raised above the condition of an ordinary man:
cc n1, cc n1, pp-f n1, cc vvi, cc d vbr vvn p-acp d n2. p-acp cs dt n1 vbz vvn p-acp dt n1 pp-f dt j n1:
(9) text (DIV1)
503
Image 113
3019
such a man is come to his perfection, hee is come out of that cursed estate that naturally all are in:
such a man is come to his perfection, he is come out of that cursed estate that naturally all Are in:
d dt n1 vbz vvn p-acp po31 n1, pns31 vbz vvn av pp-f d j-vvn n1 cst av-j d vbr p-acp:
(9) text (DIV1)
503
Image 113
3020
for now the soule is set upon things that make it better than it selfe. For the soule is as the things are it is carryed to:
for now the soul is Set upon things that make it better than it self. For the soul is as the things Are it is carried to:
c-acp av dt n1 vbz vvn p-acp n2 cst vvb pn31 av-jc cs pn31 n1. p-acp dt n1 vbz p-acp dt n2 vbr pn31 vbz vvn p-acp:
(9) text (DIV1)
503
Image 113
3021
when the soule is perswaded of heavenly things, and of its interest in them, and is carryed to them by the sway,
when the soul is persuaded of heavenly things, and of its Interest in them, and is carried to them by the sway,
c-crq dt n1 vbz vvn pp-f j n2, cc pp-f po31 n1 p-acp pno32, cc vbz vvn p-acp pno32 p-acp dt n1,
(9) text (DIV1)
503
Image 113
3022
and weight of the affections of love, and joy, and delight (which is called here im bracing) then the things imbraced transforme the soule to be like them,
and weight of the affections of love, and joy, and delight (which is called Here im bracing) then the things embraced transform the soul to be like them,
cc n1 pp-f dt n2 pp-f n1, cc n1, cc n1 (r-crq vbz vvn av p-acp vvg) cs dt n2 vvd vvi dt n1 pc-acp vbi av-j pno32,
(9) text (DIV1)
503
Image 113
3023
as they be heavenly, and glorious, and excellent, there is nothing in the world to be named with them, all else is • … g, and drosse:
as they be heavenly, and glorious, and excellent, there is nothing in the world to be nam with them, all Else is • … g, and dross:
c-acp pns32 vbb j, cc j, cc j, pc-acp vbz pix p-acp dt n1 pc-acp vbi vvn p-acp pno32, d av vbz • … sy, cc n1:
(9) text (DIV1)
503
Image 113
3024
then a man comes to bee holy, and heavenly, and spirituall, hee is raysed in a condition farre above others, above all othermen,
then a man comes to be holy, and heavenly, and spiritual, he is raised in a condition Far above Others, above all othermen,
av dt n1 vvz pc-acp vbi j, cc j, cc j, pns31 vbz vvn p-acp dt n1 av-j p-acp n2-jn, p-acp d n2,
(9) text (DIV1)
503
Image 113
3025
though hee bee never so meane in the world: when his soule is enlightned, and answerable to the light, there is heate;
though he be never so mean in the world: when his soul is enlightened, and answerable to the Light, there is heat;
cs pns31 vbb av-x av j p-acp dt n1: c-crq po31 n1 vbz vvn, cc j p-acp dt n1, pc-acp vbz n1;
(9) text (DIV1)
503
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3026
when there is light in the understanding, and heate in the affections accordingly to imbrace,
when there is Light in the understanding, and heat in the affections accordingly to embrace,
c-crq pc-acp vbz n1 p-acp dt n1, cc n1 p-acp dt n2 av-vvg pc-acp vvi,
(9) text (DIV1)
503
Image 113
3027
then the soule is in a right temper, a man is a holy, and happy man,
then the soul is in a right temper, a man is a holy, and happy man,
cs dt n1 vbz p-acp dt j-jn n1, dt n1 vbz dt j, cc j n1,
(9) text (DIV1)
503
Image 113
3028
therefore no wonder if upon perswasion, and sight, they imbraced those things.
Therefore no wonder if upon persuasion, and sighed, they embraced those things.
av dx n1 cs p-acp n1, cc n1, pns32 vvd d n2.
(9) text (DIV1)
503
Image 113
3029
Let us trie the truth of our estate by our affections, by our imbracing of good things, by opening our hearts to the best things, by our joy, and delight in them.
Let us try the truth of our estate by our affections, by our embracing of good things, by opening our hearts to the best things, by our joy, and delight in them.
vvb pno12 vvi dt n1 pp-f po12 n1 p-acp po12 n2, p-acp po12 vvg a-acp j n2, p-acp vvg po12 n2 p-acp dt js n2, p-acp po12 n1, cc vvi p-acp pno32.
(9) text (DIV1)
504
Image 113
3030
Is there a holy wonderment at them? Oh! how I love thy 〈 ◊ 〉!
Is there a holy wonderment At them? Oh! how I love thy 〈 ◊ 〉!
vbz pc-acp dt j n1 p-acp pno32? uh c-crq pns11 vvb po21 〈 sy 〉!
(9) text (DIV1)
504
Image 113
3031
and one day in thy courts is better than tenne thousand elsewhere, and Oh, the depth of his mercie!
and one day in thy Courts is better than tenne thousand elsewhere, and O, the depth of his mercy!
cc crd n1 p-acp po21 n2 vbz jc cs crd crd av, cc uh, dt n1 pp-f po31 n1!
(9) text (DIV1)
504
Image 113
3032
and one thing have I desired of the Lord, that I may dwell in the house of the Lord all the dayes of my life. and one thing have I desired of the Lord, that I may dwell in the house of the Lord all the days of my life.
cc crd n1 vhb pns11 vvn pp-f dt n1, cst pns11 vmb vvi p-acp dt n1 pp-f dt n1 d dt n2 pp-f po11 n1.
(9) text (DIV1)
504
Image 113
3033
When the soule stands in admiration of God, and good things; when it is ready to welcome Christ, and heavenly things, and the state of religion; now away all former vanities;
When the soul Stands in admiration of God, and good things; when it is ready to welcome christ, and heavenly things, and the state of Religion; now away all former vanities;
c-crq dt n1 vvz p-acp n1 pp-f np1, cc j n2; c-crq pn31 vbz j pc-acp vvi np1, cc j n2, cc dt n1 pp-f n1; av av d j n2;
(9) text (DIV1)
504
Image 113
3034
away all lusts of youth, away all confidence in beauty, and strength, and riches, all these are but dung to the soule;
away all Lustiest of youth, away all confidence in beauty, and strength, and riches, all these Are but dung to the soul;
av d n2 pp-f n1, av d n1 p-acp n1, cc n1, cc n2, d d vbr p-acp n1 p-acp dt n1;
(9) text (DIV1)
504
Image 113
3035
the soule hath seene better things, there is a discovery of better things, and now the respect of all other things falls downe in the soule,
the soul hath seen better things, there is a discovery of better things, and now the respect of all other things falls down in the soul,
dt n1 vhz vvn j n2, pc-acp vbz dt n1 pp-f jc n2, cc av dt n1 pp-f d j-jn n2 vvz a-acp p-acp dt n1,
(9) text (DIV1)
504
Image 113
3036
when there is a discovery of better things. The soule cannot doe otherwise, when it is convinced supernaturally;
when there is a discovery of better things. The soul cannot do otherwise, when it is convinced supernaturally;
c-crq pc-acp vbz dt n1 pp-f jc n2. dt n1 vmbx vdi av, c-crq pn31 vbz vvn av-j;
(9) text (DIV1)
504
Image 113
3037
the same spirit that discovers better things, opens the soule to • … low them, it is so with every soule that hath the true worke,
the same Spirit that discovers better things, Opens the soul to • … low them, it is so with every soul that hath the true work,
dt d n1 cst vvz jc n2, vvz dt n1 pc-acp • … av-j pno32, pn31 vbz av p-acp d n1 cst vhz dt j n1,
(9) text (DIV1)
505
Image 113
3038
and stampe of the spirit in it, it is set upon heavenly things;
and stamp of the Spirit in it, it is Set upon heavenly things;
cc n1 pp-f dt n1 p-acp pn31, pn31 vbz vvn p-acp j n2;
(9) text (DIV1)
505
Image 113
3039
it saith with Saint Paul, I account all dung and drosse, in comparison of the excellent knowledge of Christ.
it Says with Saint Paul, I account all dung and dross, in comparison of the excellent knowledge of christ.
pn31 vvz p-acp n1 np1, pns11 vvb d n1 cc n1, p-acp n1 pp-f dt j n1 pp-f np1.
(9) text (DIV1)
505
Image 113
3040
There is an attractive, a drawing magneticall power in heavenly things, when they are propo• … nded to the soule, by the spirit to draw the affections and to make us spirituall like themselves.
There is an Attractive, a drawing magnetical power in heavenly things, when they Are propo• … nded to the soul, by the Spirit to draw the affections and to make us spiritual like themselves.
pc-acp vbz dt j, dt vvg j n1 p-acp j n2, c-crq pns32 vbr n1 … j-vvn p-acp dt n1, p-acp dt n1 pc-acp vvi dt n2 cc pc-acp vvi pno12 j av-j px32.
(9) text (DIV1)
505
Image 113
3041
Let us therefore labour more and more to have our affections wrought upon. As wee are in our affections, we are in religion.
Let us Therefore labour more and more to have our affections wrought upon. As we Are in our affections, we Are in Religion.
vvb pno12 av vvi av-dc cc av-dc pc-acp vhi po12 n2 vvn p-acp. c-acp pns12 vbr p-acp po12 n2, pns12 vbr p-acp n1.
(9) text (DIV1)
506
Image 113
3042
It is impossible that a Christian should be spiritually convinced that there are such excellent things belong to religion,
It is impossible that a Christian should be spiritually convinced that there Are such excellent things belong to Religion,
pn31 vbz j cst dt njp vmd vbi av-j vvn cst a-acp vbr d j n2 vvb p-acp n1,
(9) text (DIV1)
506
Image 113
3043
and that hee hath his part and por ion in them:
and that he hath his part and Por ion in them:
cc cst pns31 vhz po31 n1 cc zz n1 p-acp pno32:
(9) text (DIV1)
506
Image 113
3044
and not bee transformed to a spirituall state, and frame of soule, to love, and delight in holy things,
and not be transformed to a spiritual state, and frame of soul, to love, and delight in holy things,
cc xx vbi vvn p-acp dt j n1, cc n1 pp-f n1, pc-acp vvi, cc vvi p-acp j n2,
(9) text (DIV1)
506
Image 113
3045
and to despise that which is contrary.
and to despise that which is contrary.
cc pc-acp vvi d r-crq vbz j-jn.
(9) text (DIV1)
506
Image 113
3046
And when he is in such a state, what is all the world to him? What cares he for riches,
And when he is in such a state, what is all the world to him? What Cares he for riches,
cc c-crq pns31 vbz p-acp d dt n1, r-crq vbz d dt n1 p-acp pno31? q-crq vvz pns31 p-acp n2,
(9) text (DIV1)
507
Image 113
3047
or pleasures, or honours, when the soule sees incomparable better things? Whom have I in heaven but thee? and what doe I desire on earth in comparison of thee? saith David. When hee had a little meditated of the vanity of earthly things,
or pleasures, or honours, when the soul sees incomparable better things? Whom have I in heaven but thee? and what do I desire on earth in comparison of thee? Says David. When he had a little meditated of the vanity of earthly things,
cc n2, cc n2, c-crq dt n1 vvz j j n2? ro-crq vhb pns11 p-acp n1 p-acp pno21? cc q-crq vdb pns11 vvi p-acp n1 p-acp n1 pp-f pno21? vvz np1. c-crq pns31 vhd dt j j-vvn pp-f dt n1 pp-f j n2,
(9) text (DIV1)
507
Image 113
3048
and saw the goodnesse of God to his children. It is good for mee to draw neere unto God.
and saw the Goodness of God to his children. It is good for me to draw near unto God.
cc vvd dt n1 pp-f np1 p-acp po31 n2. pn31 vbz j p-acp pno11 pc-acp vvi av-j p-acp np1.
(9) text (DIV1)
507
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3049
It is a speech of conviction:
It is a speech of conviction:
pn31 vbz dt n1 pp-f n1:
(9) text (DIV1)
507
Image 113
3050
the soule is convinced that it is good, and best to draw neare to God in holy meanes,
the soul is convinced that it is good, and best to draw near to God in holy means,
dt n1 vbz vvn cst pn31 vbz j, cc js pc-acp vvi av-j p-acp np1 p-acp j n2,
(9) text (DIV1)
507
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3051
and in holy duties to keep close to him, and then it cries out, whom have I in heaven but thee?
and in holy duties to keep close to him, and then it cries out, whom have I in heaven but thee?
cc p-acp j n2 pc-acp vvi av-j p-acp pno31, cc av pn31 vvz av, r-crq vhb pns11 p-acp n1 p-acp pno21?
(9) text (DIV1)
507
Image 113
3052
Therefore let us never rest in such a knowledge of holy things, as doth not convince us of the goodnesse of them,
Therefore let us never rest in such a knowledge of holy things, as does not convince us of the Goodness of them,
av vvb pno12 av-x vvi p-acp d dt n1 pp-f j n2, c-acp vdz xx vvi pno12 pp-f dt n1 pp-f pno32,
(9) text (DIV1)
508
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3053
and of our interest in them so farre as may draw, and worke upon our affections to imbrace those things.
and of our Interest in them so Far as may draw, and work upon our affections to embrace those things.
cc pp-f po12 n1 p-acp pno32 av av-j c-acp vmb vvi, cc vvi p-acp po12 n2 pc-acp vvi d n2.
(9) text (DIV1)
508
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3054
When we finde our hearts, and affections wrought on, that holy things, as they are excellent in themselves,
When we find our hearts, and affections wrought on, that holy things, as they Are excellent in themselves,
c-crq pns12 vvb po12 n2, cc n2 vvn a-acp, cst j n2, c-acp pns32 vbr j p-acp px32,
(9) text (DIV1)
509
Image 113
3055
so they have an answerable place in our hearts;
so they have an answerable place in our hearts;
av pns32 vhb dt j n1 p-acp po12 n2;
(9) text (DIV1)
509
Image 113
3056
that as they are holy, and high, and best, so they have a high place in our hearts,
that as they Are holy, and high, and best, so they have a high place in our hearts,
cst c-acp pns32 vbr j, cc j, cc js, av pns32 vhb dt j n1 p-acp po12 n2,
(9) text (DIV1)
509
Image 113
3057
then a man is in the estate of a Christian:
then a man is in the estate of a Christian:
cs dt n1 vbz p-acp dt n1 pp-f dt njp:
(9) text (DIV1)
509
Image 113
3058
or else a man may very well doubt of his estate, when he can heare of heaven and happinesse,
or Else a man may very well doubt of his estate, when he can hear of heaven and happiness,
cc av dt n1 vmb av av n1 pp-f po31 n1, c-crq pns31 vmb vvi pp-f n1 cc n1,
(9) text (DIV1)
509
Image 113
3059
and of the excellency of the children of God, that they are heires of heaven, &c. and his heart bee not affected with these things: he may well question himselfe:
and of the excellency of the children of God, that they Are Heirs of heaven, etc. and his heart be not affected with these things: he may well question himself:
cc pp-f dt n1 pp-f dt n2 pp-f np1, cst pns32 vbr n2 pp-f n1, av cc po31 n1 vbb xx vvn p-acp d n2: pns31 vmb av vvi px31:
(9) text (DIV1)
509
Image 113
3060
doe I believe these things? here are rich and precious promises, but where is my precious faith to close with,
do I believe these things? Here Are rich and precious promises, but where is my precious faith to close with,
vdb pns11 vvi d n2? av vbr j cc j n2, cc-acp q-crq vbz po11 j n1 pc-acp vvi p-acp,
(9) text (DIV1)
509
Image 113
3061
and to imbrace these things? doe I believe them? If Idoe, how is it that I am no more affected with them? and so let us stand in the meditation of the excellencies of Religion so long till our hearts be affected and warmed with them.
and to embrace these things? do I believe them? If Idol, how is it that I am no more affected with them? and so let us stand in the meditation of the excellencies of Religion so long till our hearts be affected and warmed with them.
cc pc-acp vvi d n2? vdb pns11 vvi pno32? cs n1, q-crq vbz pn31 cst pns11 vbm dx av-dc vvn p-acp pno32? cc av vvb pno12 vvi p-acp dt n1 pp-f dt n2 pp-f n1 av av-j p-acp po12 n2 vbb vvn cc vvn p-acp pno32.
(9) text (DIV1)
509
Image 113
3062
This will follow affections, a desire to thinke oft of them: as David joynes both together.
This will follow affections, a desire to think oft of them: as David joins both together.
d vmb vvi n2, dt n1 pc-acp vvi av pp-f pno32: c-acp np1 vvz d av.
(9) text (DIV1)
509
Image 113
3063
Oh! how doe I love thy law, it is my meditation continually. Oh! how do I love thy law, it is my meditation continually.
uh q-crq vdb pns11 vvb po21 n1, pn31 vbz po11 n1 av-j.
(9) text (DIV1)
509
Image 113
3064
That that a man loves, hee oft thinks of, that stirres up love, and love makes him oft consider of it:
That that a man loves, he oft thinks of, that stirs up love, and love makes him oft Consider of it:
cst d dt n1 vvz, pns31 av vvz pp-f, cst n2 p-acp n1, cc n1 vvz pno31 av vvi pp-f pn31:
(9) text (DIV1)
509
Image 113
3065
and when it is thus with a man, hee is in such 〈 ◊ 〉 condition as these holy Patriarchs, fit to live and die by his faith.
and when it is thus with a man, he is in such 〈 ◊ 〉 condition as these holy Patriarchs, fit to live and die by his faith.
cc c-crq pn31 vbz av p-acp dt n1, pns31 vbz p-acp d 〈 sy 〉 n1 c-acp d j n2, j pc-acp vvi cc vvi p-acp po31 n1.
(9) text (DIV1)
509
Image 113
3066
They saw them, and were perswad of them, and imbraced them. Therefore I say we may know whether we have this spirituall light;They saw them, and were persuade of them, and embraced them. Therefore I say we may know whither we have this spiritual Light;
pns32 vvd pno32, cc vbdr vvi pp-f pno32, cc vvd pno32. av pns11 vvb pns12 vmb vvi cs pns12 vhb d j n1;
(9) text (DIV1)
509
Image 113
3067
whether wee have true faith or no, if we have these imbracings; if wee be so perswaded of them that wee imbrace them, with delight, and desire, and love, and joy:
whither we have true faith or no, if we have these embracings; if we be so persuaded of them that we embrace them, with delight, and desire, and love, and joy:
cs pns12 vhb j n1 cc uh-dx, cs pns12 vhb d n2; cs pns12 vbb av vvn pp-f pno32 cst pns12 vvi pno32, p-acp n1, cc n1, cc n1, cc n1:
(9) text (DIV1)
510
Image 113
3068
if we make choyse of them, and esteeme them highly, and cleave constantly to that which is revealed to us;
if we make choice of them, and esteem them highly, and cleave constantly to that which is revealed to us;
cs pns12 vvb n1 pp-f pno32, cc vvi pno32 av-j, cc vvb av-j p-acp cst r-crq vbz vvn p-acp pno12;
(9) text (DIV1)
510
Image 113
3069
then it is a divine light, and perswasion; because wee imbrace them. Certainely, there is nothing in religion divine, unlesse the affections bee carried with it.
then it is a divine Light, and persuasion; Because we embrace them. Certainly, there is nothing in Religion divine, unless the affections be carried with it.
cs pn31 vbz dt j-jn n1, cc n1; c-acp pns12 vvi pno32. av-j, pc-acp vbz pix p-acp n1 j-jn, cs dt n2 vbb vvn p-acp pn31.
(9) text (DIV1)
510
Image 113
3070
True faith carries the whole soule, to whole Christ, out of a mans whole selfe.
True faith carries the Whole soul, to Whole christ, out of a men Whole self.
j n1 vvz dt j-jn n1, p-acp j-jn np1, av pp-f dt ng1 j-jn n1.
(9) text (DIV1)
511
Image 113
3071
It carries the understanding to see, and the will to chuse, and to cleave, it carries the affections to joy,
It carries the understanding to see, and the will to choose, and to cleave, it carries the affections to joy,
pn31 vvz dt n1 pc-acp vvi, cc dt n1 pc-acp vvi, cc pc-acp vvi, pn31 vvz dt n2 p-acp n1,
(9) text (DIV1)
511
Image 113
3072
and delight, and love, it carries all.
and delight, and love, it carries all.
cc n1, cc n1, pn31 vvz d.
(9) text (DIV1)
511
Image 113
3073
Therefore those, that when holy things 〈 ◊ 〉 discovered, they have not a high esteem of them, that they pri• … e them not above earthly things, that they cleave not to them with a disesteeme of other things, that they joy not in them as their best portion, that they doe not imbrace them, there is no true faith at all,
Therefore those, that when holy things 〈 ◊ 〉 discovered, they have not a high esteem of them, that they pri• … e them not above earthly things, that they cleave not to them with a disesteem of other things, that they joy not in them as their best portion, that they do not embrace them, there is no true faith At all,
av d, cst c-crq j n2 〈 sy 〉 vvn, pns32 vhb xx dt j n1 pp-f pno32, cst pns32 n1 … sy pno32 xx p-acp j n2, cst pns32 vvb xx p-acp pno32 p-acp dt vvb pp-f j-jn n2, cst pns32 vvb xx p-acp pno32 p-acp po32 js n1, cst pns32 vdb xx vvi pno32, pc-acp vbz dx j n1 p-acp d,
(9) text (DIV1)
511
Image 113
3074
for where there is true faith there is this imbracing. God hath made the soule (as I said) for these heavenly things;
for where there is true faith there is this embracing. God hath made the soul (as I said) for these heavenly things;
c-acp c-crq pc-acp vbz j n1 a-acp vbz d vvg. np1 vhz vvn dt n1 (c-acp pns11 vvd) p-acp d j n2;
(9) text (DIV1)
511
Image 113
3075
and when the soule and they close together, there is a sweet imbracing then the soule is raysed above it selfe, the soule is quieted, and stilled, and satisfied.
and when the soul and they close together, there is a sweet embracing then the soul is raised above it self, the soul is quieted, and stilled, and satisfied.
cc c-crq dt n1 cc pns32 av-j av, pc-acp vbz dt j vvg av dt n1 vbz vvn p-acp pn31 n1, dt n1 vbz vvn, cc vvn, cc vvn.
(9) text (DIV1)
512
Image 113
3076
There is nothing in the world else will better the soule, but the imbracing of these things;
There is nothing in the world Else will better the soul, but the embracing of these things;
pc-acp vbz pix p-acp dt n1 av vmb vvi dt n1, cc-acp dt vvg pp-f d n2;
(9) text (DIV1)
512
Image 113
3077
nothing else will beautifi• …, and adorne the soule in God• … sight, our soules are made forthem, our desires are made to imbrace them, our love,
nothing Else will beautifi• …, and adorn the soul in God• … sighed, our Souls Are made forthem, our Desires Are made to embrace them, our love,
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(9) text (DIV1)
512
Image 113
3078
and o• … joy to delight in them, our wills to cleave to them, and • … ke choyse of them above other things. We abuse our soules:
and o• … joy to delight in them, our wills to cleave to them, and • … ke choice of them above other things. We abuse our Souls:
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(9) text (DIV1)
512
Image 113
3079
they are not made 〈 ◊ 〉 close, and graspe with the world:
they Are not made 〈 ◊ 〉 close, and grasp with the world:
pns32 vbr xx vvn 〈 sy 〉 av-j, cc vvi p-acp dt n1:
(9) text (DIV1)
513
Image 113
3080
they are no• … made for th• … se things that are base• … 〈 ◊ 〉 〈 ◊ 〉 selves, we abase our soules.
they Are no• … made for th• … se things that Are base• … 〈 ◊ 〉 〈 ◊ 〉 selves, we abase our Souls.
pns32 vbr n1 … vvd c-acp n1 … fw-es n2 cst vbr n1 … 〈 sy 〉 〈 sy 〉 n2, pns12 vvb po12 n2.
(9) text (DIV1)
513
Image 113
3081
A cove• … 〈 ◊ 〉 〈 ◊ 〉 himselfe wo: sethan • … is:
A cove• … 〈 ◊ 〉 〈 ◊ 〉 himself woe: sethan • … is:
dt n1 … 〈 sy 〉 〈 sy 〉 px31 n1: fw-ge • … vbz:
(9) text (DIV1)
513
Image 113
3082
〈 ◊ 〉 he is called the world, because hee hath nothing in him better than the world.
〈 ◊ 〉 he is called the world, Because he hath nothing in him better than the world.
〈 sy 〉 pns31 vbz vvn dt n1, c-acp pns31 vhz pix p-acp pno31 jc cs dt n1.
(9) text (DIV1)
513
Image 113
3083
If we imbrace Christ, and the promises of salvation, the things of anotherlife the imbracing of these rayseth the soule to bee excellent like the things,
If we embrace christ, and the promises of salvation, the things of anotherlife the embracing of these raises the soul to be excellent like the things,
cs pns12 vvi np1, cc dt n2 pp-f n1, dt n2 pp-f n1 dt vvg pp-f d vvz dt n1 pc-acp vbi j av-j dt n2,
(9) text (DIV1)
513
Image 113
3084
and it doth 〈 ◊ 〉, and rest 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 For nothing 〈 ◊ 〉 〈 ◊ 〉 but in its 〈 ◊ 〉 〈 ◊ 〉 as the heavic 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 in the middle p• … int of the earth;
and it does 〈 ◊ 〉, and rest 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 For nothing 〈 ◊ 〉 〈 ◊ 〉 but in its 〈 ◊ 〉 〈 ◊ 〉 as the heavic 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 in the middle p• … int of the earth;
cc pn31 vdz 〈 sy 〉, cc vvi 〈 sy 〉 〈 sy 〉 〈 sy 〉 c-acp pix 〈 sy 〉 〈 sy 〉 cc-acp p-acp po31 〈 sy 〉 〈 sy 〉 c-acp dt n1 〈 sy 〉 〈 sy 〉 〈 sy 〉 〈 sy 〉 〈 sy 〉 〈 sy 〉 p-acp dt j-jn n1 … p-acp|pn31 pp-f dt n1;
(9) text (DIV1)
513
Image 113
3085
and light bodies rest 〈 ◊ 〉 to their 〈 ◊ 〉 So the soule it 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 faith resting in the 〈 ◊ 〉 〈 ◊ 〉 God 〈 ◊ 〉 〈 ◊ 〉 soule • … rying it to the thing it is made for.
and Light bodies rest 〈 ◊ 〉 to their 〈 ◊ 〉 So the soul it 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 faith resting in the 〈 ◊ 〉 〈 ◊ 〉 God 〈 ◊ 〉 〈 ◊ 〉 soul • … rying it to the thing it is made for.
cc j n2 vvi 〈 sy 〉 pc-acp po32 〈 sy 〉 av dt n1 pn31 〈 sy 〉 〈 sy 〉 〈 sy 〉 〈 sy 〉 〈 sy 〉 uh-n vvg p-acp dt 〈 sy 〉 〈 sy 〉 uh-np 〈 sy 〉 〈 sy 〉 n1 • … vvg pn31 p-acp dt n1 pn31 vbz vvn p-acp.
(9) text (DIV1)
513
Image 113
3086
〈 ◊ 〉 these holy men, in all the • … yles, and 〈 ◊ 〉 bles of tho world, in all confusions, th• … soules of these blessed 〈 ◊ 〉 rested in Christ.
〈 ◊ 〉 these holy men, in all the • … Isles, and 〈 ◊ 〉 bles of tho world, in all confusions, th• … Souls of these blessed 〈 ◊ 〉 rested in christ.
〈 sy 〉 d j n2, p-acp d dt • … n2, cc 〈 sy 〉 n2-j pp-f crd n1, p-acp d n2, n1 … ng1 pp-f d j-vvn 〈 sy 〉 vvd p-acp np1.
(9) text (DIV1)
513
Image 113
3087
We may say of all earthly things, as 〈 ◊ 〉 hath this sentence of them, Micah 2. 〈 ◊ 〉 〈 ◊ 〉 hence, here is not your rest so we may say to the soule concerning ri• … hes,
We may say of all earthly things, as 〈 ◊ 〉 hath this sentence of them, micah 2. 〈 ◊ 〉 〈 ◊ 〉 hence, Here is not your rest so we may say to the soul Concerning ri• … hes,
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(9) text (DIV1)
514
Image 113
3088
and honours, and friends, here is 〈 ◊ 〉 yours rest.
and honours, and Friends, Here is 〈 ◊ 〉 yours rest.
cc n2, cc n2, av vbz 〈 sy 〉 png22 n1.
(9) text (DIV1)
514
Image 113
3089
You were not made to imbrace, and to cleave to these things, Our rest is in Christ,
You were not made to embrace, and to cleave to these things, Our rest is in christ,
pn22 vbdr xx vvn pc-acp vvi, cc pc-acp vvi p-acp d n2, po12 n1 vbz p-acp np1,
(9) text (DIV1)
514
Image 113
3090
and in the good things we have by him. These good 〈 ◊ 〉 imbraced him with their whole soule.
and in the good things we have by him. These good 〈 ◊ 〉 embraced him with their Whole soul.
cc p-acp dt j n2 pns12 vhb p-acp pno31. np1 j 〈 sy 〉 vvd pno31 p-acp po32 j-jn n1.
(9) text (DIV1)
514
Image 113
3091
This shewes that many men have not faith, they know not what it meanes.
This shows that many men have not faith, they know not what it means.
d n2 cst d n2 vhb xx n1, pns32 vvb xx r-crq pn31 vvz.
(9) text (DIV1)
515
Image 113
3092
Where there is tr• … e faith, there is alway, love, and joy, and delight in the things believed, it carries the soule with it.
Where there is tr• … e faith, there is always, love, and joy, and delight in the things believed, it carries the soul with it.
c-crq pc-acp vbz n1 … sy n1, pc-acp vbz av, n1, cc n1, cc vvi p-acp dt n2 vvn, pn31 vvz dt n1 p-acp pn31.
(9) text (DIV1)
515
Image 113
3093
In what measure we apprehend the goodnesse of a thing, in that measure our love is to it:
In what measure we apprehend the Goodness of a thing, in that measure our love is to it:
p-acp r-crq n1 pns12 vvb dt n1 pp-f dt n1, p-acp d n1 po12 n1 vbz p-acp pn31:
(9) text (DIV1)
515
Image 113
3094
In what measure wee apprehend the greatnesse, and fitnesse of a thing in that measure our affections are carried to it.
In what measure we apprehend the greatness, and fitness of a thing in that measure our affections Are carried to it.
p-acp r-crq n1 pns12 vvb dt n1, cc n1 pp-f dt n1 p-acp d n1 po12 n2 vbr vvn p-acp pn31.
(9) text (DIV1)
515
Image 113
3095
The understanding reports it to the affections of love, and liking, and they are naturally carried to that which the soule makes report of to bee usefull;
The understanding reports it to the affections of love, and liking, and they Are naturally carried to that which the soul makes report of to be useful;
dt n1 vvz pn31 p-acp dt n2 pp-f n1, cc vvg, cc pns32 vbr av-j vvn p-acp d r-crq dt n1 vvz n1 pp-f pc-acp vbi j;
(9) text (DIV1)
515
Image 113
3096
the understanding makes them follow it: therfore it is a signe our understandings are not perswaded, our eyes are not opened,
the understanding makes them follow it: Therefore it is a Signen our understandings Are not persuaded, our eyes Are not opened,
dt n1 vvz pno32 vvi pn31: av pn31 vbz dt n1 po12 n2 vbr xx vvn, po12 n2 vbr xx vvn,
(9) text (DIV1)
515
Image 113
3097
when wee love not good persons, and good things, when wee cleave not to them above all things.
when we love not good Persons, and good things, when we cleave not to them above all things.
c-crq pns12 vvb xx j n2, cc j n2, c-crq pns12 vvb xx p-acp pno32 p-acp d n2.
(9) text (DIV1)
515
Image 113
3098
Those that do not imbrace, and cleave in their will, and affections to good things, let them say what they will, they doe not believe.
Those that do not embrace, and cleave in their will, and affections to good things, let them say what they will, they do not believe.
d cst vdb xx vvi, cc vvb p-acp po32 n1, cc n2 p-acp j n2, vvb pno32 vvi r-crq pns32 vmb, pns32 vdb xx vvi.
(9) text (DIV1)
515
Image 113
3099
If there were but a light conjecture in men, if there were but a guessing, that there were such a happinesse,
If there were but a Light conjecture in men, if there were but a guessing, that there were such a happiness,
cs pc-acp vbdr p-acp dt j n1 p-acp n2, cs pc-acp vbdr p-acp dt vvg, cst a-acp vbdr d dt n1,
(9) text (DIV1)
515
Image 113
3100
and that there were such horrible • … orments for sinners that live in sinne, they would live otherwise then they doe.
and that there were such horrible • … orments for Sinners that live in sin, they would live otherwise then they do.
cc cst a-acp vbdr d j • … n2 c-acp n2 cst vvb p-acp n1, pns32 vmd vvi av av pns32 vdb.
(9) text (DIV1)
515
Image 113
3101
Therefore deadnesse in the affections discovers Atheisme in the judgment, and heart, it shewes there is unbeliefe:
Therefore deadness in the affections discovers Atheism in the judgement, and heart, it shows there is unbelief:
av n1 p-acp dt n2 vvz n1 p-acp dt n1, cc n1, pn31 vvz a-acp vbz n1:
(9) text (DIV1)
515
Image 113
3102
for how is it possible that a man should not be carried in his affections to a good that he is perswaded of? and how is it possible he should not loath ill,
for how is it possible that a man should not be carried in his affections to a good that he is persuaded of? and how is it possible he should not loath ill,
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(9) text (DIV1)
515
Image 113
3103
and dest 〈 ◊ 〉 things? If he were perswaded that hell were such as it is;
and dest 〈 ◊ 〉 things? If he were persuaded that hell were such as it is;
cc fw-la 〈 sy 〉 n2? cs pns31 vbdr vvn cst n1 vbdr d c-acp pn31 vbz;
(9) text (DIV1)
515
Image 113
3104
and that these courses lead to hell, and destruction, and estrange him from the favour of God, whose loving kindnesse is better then life it self, if men were perswaded, of 〈 ◊ 〉 things in any strength, their soules would not be affected as they are.
and that these courses led to hell, and destruction, and estrange him from the favour of God, whose loving kindness is better then life it self, if men were persuaded, of 〈 ◊ 〉 things in any strength, their Souls would not be affected as they Are.
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(9) text (DIV1)
515
Image 113
3105
Therefore if wee would know whether nature be corrupted or no, we may do it by this.
Therefore if we would know whither nature be corrupted or no, we may do it by this.
av cs pns12 vmd vvi cs n1 vbb vvn cc uh-dx, pns12 vmb vdi pn31 p-acp d.
(9) text (DIV1)
516
Image 113
3106
You have some men that are conceited, especially when they are in their ruffe, and have all things plenty.
You have Some men that Are conceited, especially when they Are in their ruff, and have all things plenty.
pn22 vhb d n2 cst vbr vvn, av-j c-crq pns32 vbr p-acp po32 n1, cc vhb d n2 n1.
(9) text (DIV1)
516
Image 113
3107
Divines talke much of the corruption of nature, and such things; they think all is well.
Divines talk much of the corruption of nature, and such things; they think all is well.
n2-jn n1 av-d pp-f dt n1 pp-f n1, cc d n2; pns32 vvb d vbz av.
(9) text (DIV1)
516
Image 113
3108
O! but do but lay these things together, the excellency of the things promised, and the terrour of the things threa• … ed, and our • … ndisposition to these things in regard of perswasion, that we live as if we did not think these things to be true.
OH! but doe but lay these things together, the excellency of the things promised, and the terror of the things threa• … ed, and our • … ndisposition to these things in regard of persuasion, that we live as if we did not think these things to be true.
uh p-acp n1 p-acp vvi d n2 av, dt n1 pp-f dt n2 vvd, cc dt n1 pp-f dt n2 n1 … wd, cc po12 • … n1 p-acp d n2 p-acp n1 pp-f n1, cst pns12 vvb c-acp cs pns12 vdd xx vvi d n2 pc-acp vbi j.
(9) text (DIV1)
516
Image 113
3109
What a disposi• … on o• … soule is that that cals divine truths into question? To believe the lies of our owne hearts,
What a disposi• … on o• … soul is that that calls divine truths into question? To believe the lies of our own hearts,
q-crq dt n1 … a-acp n1 … n1 vbz d cst vvz j-jn n2 p-acp n1? p-acp vvi dt n2 pp-f po12 d n2,
(9) text (DIV1)
516
Image 113
3110
and the temptations of the devill, and the world that lies in mischiefe, before the 〈 ◊ 〉ved truth of GOD it selfe, that is sealed 〈 ◊ 〉 the oath of God? And yet the heart of man 〈 ◊ 〉 naturally carried to believe these things mo• … than God himselfe.
and the temptations of the Devil, and the world that lies in mischief, before the 〈 ◊ 〉ved truth of GOD it self, that is sealed 〈 ◊ 〉 the oath of God? And yet the heart of man 〈 ◊ 〉 naturally carried to believe these things mo• … than God himself.
cc dt n2 pp-f dt n1, cc dt n1 cst vvz p-acp n1, p-acp dt 〈 sy j n1 pp-f np1 pn31 n1, cst vbz vvn 〈 sy 〉 dt n1 pp-f np1? cc av dt n1 pp-f n1 〈 sy 〉 av-j vvd pc-acp vvi d n2 n1 … cs np1 px31.
(9) text (DIV1)
516
Image 113
3111
Witnesse the lives of me• … who have dead, car• …, base affections 〈 ◊ 〉 regard of heavenly things:
Witness the lives of me• … who have dead, car• …, base affections 〈 ◊ 〉 regard of heavenly things:
n1 dt n2 pp-f n1 … r-crq vhb j, n1 …, j n2 〈 sy 〉 np1-n pp-f j n2:
(9) text (DIV1)
516
Image 113
3112
they shew 〈 ◊ 〉 they are not perswaded of them, notwithstanding all the sweete arguments,
they show 〈 ◊ 〉 they Are not persuaded of them, notwithstanding all the sweet Arguments,
pns32 vvb 〈 sy 〉 pns32 vbr xx vvn pp-f pno32, c-acp d dt j n2,
(9) text (DIV1)
516
Image 113
3113
and perswasions that the Scripture hath. They doe not professe that they call them in question:
and persuasions that the Scripture hath. They do not profess that they call them in question:
cc n2 cst dt n1 vhz. pns32 vdb xx vvi cst pns32 vvb pno32 p-acp n1:
(9) text (DIV1)
516
Image 113
3114
yet they live as if they made no doubt that they are all false.
yet they live as if they made no doubt that they Are all false.
av pns32 vvb c-acp cs pns32 vvd dx n1 cst pns32 vbr d j.
(9) text (DIV1)
516
Image 113
3115
It is a folly not to believe those things that are sealed by so many evidences as divine things are:
It is a folly not to believe those things that Are sealed by so many evidences as divine things Are:
pn31 vbz dt n1 xx pc-acp vvi d n2 cst vbr vvn p-acp av d n2 c-acp j-jn n2 vbr:
(9) text (DIV1)
516
Image 113
3116
but it is more desperate folly to live as if wee did not believe them at all.
but it is more desperate folly to live as if we did not believe them At all.
cc-acp pn31 vbz av-dc j n1 pc-acp vvi c-acp cs pns12 vdd xx vvi pno32 p-acp d.
(9) text (DIV1)
516
Image 113
3117
If these things were digested, they would make us out of love with our owne naturall estate,
If these things were digested, they would make us out of love with our own natural estate,
cs d n2 vbdr vvn, pns32 vmd vvi pno12 av pp-f n1 p-acp po12 d j n1,
(9) text (DIV1)
517
Image 113
3118
and to labour for a spirit of faith to perswade our soules:
and to labour for a Spirit of faith to persuade our Souls:
cc pc-acp vvi p-acp dt n1 pp-f n1 pc-acp vvi po12 n2:
(9) text (DIV1)
517
Image 113
3119
both that those things are so indeed that God hath revealed, and to get assured perswasion of our part, and interest in them.
both that those things Are so indeed that God hath revealed, and to get assured persuasion of our part, and Interest in them.
d cst d n2 vbr av av cst np1 vhz vvn, cc pc-acp vvi j-vvn n1 pp-f po12 n1, cc n1 p-acp pno32.
(9) text (DIV1)
517
Image 113
3120
Indeed a dead faith is no faith at all;
Indeed a dead faith is no faith At all;
np1 dt j n1 vbz dx n1 p-acp d;
(9) text (DIV1)
517
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it is the effect of the whole Epistle of S. Iames, that it is no faith that is dead, it doth not worke upon the heart,
it is the Effect of the Whole Epistle of S. James, that it is no faith that is dead, it does not work upon the heart,
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and affections, nor the life, and conversation: a dead faith is no faith at all. Let us shame our selves therefore:
and affections, nor the life, and Conversation: a dead faith is no faith At all. Let us shame our selves Therefore:
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Lord, doe I professe I see things above nature? that I see Christ in heaven,
Lord, do I profess I see things above nature? that I see christ in heaven,
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and see my selfe there? and do I professe that I am perswaded that the word of God is true,
and see my self there? and do I profess that I am persuaded that the word of God is true,
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and am I no more affected? where is my love? where is my joy? where is my comfort? doth my heart runne after other things, that professe my selfe to bee perswaded of better things? Let us never rest,
and am I no more affected? where is my love? where is my joy? where is my Comfort? does my heart run After other things, that profess my self to be persuaded of better things? Let us never rest,
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but bee angry, and wroth with our hearts and affections:
but be angry, and wroth with our hearts and affections:
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for they are made for these promises, our precious faith is made to imbrace precious promises,
for they Are made for these promises, our precious faith is made to embrace precious promises,
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and to carry the whole soule to them. And let us helpe this with complaining of our selves, and with prayer.
and to carry the Whole soul to them. And let us help this with complaining of our selves, and with prayer.
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Lord, thou hast discovered excellent things in thy word, and hast perswaded me, Lord open my heart, the heart is thy throne:
Lord, thou hast discovered excellent things in thy word, and hast persuaded me, Lord open my heart, the heart is thy throne:
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the heart, and will and affections thou dealest with especially: Lord incline my heart, inlarge my heart.
the heart, and will and affections thou dealest with especially: Lord incline my heart, enlarge my heart.
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The LORD hath promised in the new covenant to teach our bowels to love: Lord teach my heart to love thee.
The LORD hath promised in the new Covenant to teach our bowels to love: Lord teach my heart to love thee.
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Thou hast opened my understanding to conceive holy things; or else I had never beene able to understand thee, and thy truth:
Thou hast opened my understanding to conceive holy things; or Else I had never been able to understand thee, and thy truth:
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teach my bowels also to love, teach them to cleave to the things:
teach my bowels also to love, teach them to cleave to the things:
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take off my love, my joy, and delight, from earthly things and plant them where they should be, inlarge them the right way:
take off my love, my joy, and delight, from earthly things and plant them where they should be, enlarge them the right Way:
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fill my heart with thy selfe, as thou hast made it for thy selfe. This should be our desire.
fill my heart with thy self, as thou hast made it for thy self. This should be our desire.
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What be the affections wherby the soule imbraceth these good things it is perswaded of?
What be the affections whereby the soul Embraceth these good things it is persuaded of?
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The soule imbraceth these things in the affections of faith, and hope in the first place:
The soul Embraceth these things in the affections of faith, and hope in the First place:
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for faith is an emptiegrace in it selfe, it is carried to somewhat out of it selfe, that it imbraceth, and layeth hold on;
for faith is an emptiegrace in it self, it is carried to somewhat out of it self, that it Embraceth, and Layeth hold on;
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and hope is with faith alway.
and hope is with faith always.
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Together with the work of faith and hope there is a sanctifyed affection of the imbracing soule, there is a love of the things promised; (which is imbracing;) and a love of the meanes;
Together with the work of faith and hope there is a sanctified affection of the embracing soul, there is a love of the things promised; (which is embracing;) and a love of the means;
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and likewise joy, and delight in them, expressed by thankfulnesse.
and likewise joy, and delight in them, expressed by thankfulness.
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As you see the Patriarchs in the story of Genesis, when God discovered holy things to them a• … resh that he would give them the land of Canaan; and the Messias to come, and all that happinesse;
As you see the Patriarchs in the story of Genesis, when God discovered holy things to them a• … resh that he would give them the land of Canaan; and the Messias to come, and all that happiness;
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there was thankfulnesse, presently they built Altars to God. And which alway accompanies thankfulnesse, humility.
there was thankfulness, presently they built Altars to God. And which always Accompanies thankfulness, humility.
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As Abraham, Genesis 17. 3. downe he falls when God made him such a large promise, he fals downe on his face,
As Abraham, Genesis 17. 3. down he falls when God made him such a large promise, he falls down on his face,
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as if he were unworthy of such a thing:
as if he were unworthy of such a thing:
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so, this disposition alway accompanies a soule that imbraceth, together with faith, and hope, that leads the affections after them, there is love, expressed in a constant obedience and care of duty to God, many wayes;
so, this disposition always Accompanies a soul that Embraceth, together with faith, and hope, that leads the affections After them, there is love, expressed in a constant Obedience and care of duty to God, many ways;
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As it is an affection that will not bee concealed.
As it is an affection that will not be concealed.
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And joy, and delight, with thankfulnesse, and humility, considering the excellency of the things, and our unworthinesse, that we cannot but have this disposition alway; thankfulnes, and humility.
And joy, and delight, with thankfulness, and humility, considering the excellency of the things, and our unworthiness, that we cannot but have this disposition always; thankfulness, and humility.
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And likewise contentment to end our dayes:
And likewise contentment to end our days:
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a disposition that followes imbracing in faith, for where imbracing of faith and love is in an imperfectestate, there will be joy when that comes that makes way to full imbracing, that is, in heaven it selfe:
a disposition that follows embracing in faith, for where embracing of faith and love is in an imperfectestate, there will be joy when that comes that makes Way to full embracing, that is, in heaven it self:
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as Simeon rejoyced when hee imbraced Christ in his armes;
as Simeon rejoiced when he embraced christ in his arms;
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what did the old man thinke we, when he came to heaven when Christ and he met there? And Abraham rejoyced to see CHRISTS day with the eye of faith,
what did the old man think we, when he Come to heaven when christ and he met there? And Abraham rejoiced to see CHRIST day with the eye of faith,
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and likewise imbraced it with faith, and that wrought joy.
and likewise embraced it with faith, and that wrought joy.
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What did Abraham then when he came to heaven? when he see all ended there? I say death, that makes way to full enjoyning,
What did Abraham then when he Come to heaven? when he see all ended there? I say death, that makes Way to full enjoining,
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and imbracing, in this very respect, it is not only patiently entertained of Gods children,
and embracing, in this very respect, it is not only patiently entertained of God's children,
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but comfortably, as letting them in to the good things that they esteeme above all the world besides:
but comfortably, as letting them in to the good things that they esteem above all the world beside:
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to the possession of Christ, to heaven, and happinesse. Let us consider of these things.
to the possession of christ, to heaven, and happiness. Let us Consider of these things.
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To come to direct us a little, about this imbracing, in faith, and hope, and love,
To come to Direct us a little, about this embracing, in faith, and hope, and love,
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and joy, and the whole soule, when the soule (as it were) goes out to the things wee are perswaded of.
and joy, and the Whole soul, when the soul (as it were) Goes out to the things we Are persuaded of.
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How shall this be wrought upon the soule? This imbracing wee see it followes upon perswasion; and perswasion followes seeing: How shall this be wrought upon the soul? This embracing we see it follows upon persuasion; and persuasion follows seeing:
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they saw them farre off, and were perswaded of them, and thereupon they imbraced them. Therefore let us labour for a cleare understanding of divine things.they saw them Far off, and were persuaded of them, and thereupon they embraced them. Therefore let us labour for a clear understanding of divine things.
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That which the eye sees, the heart grieves for in ill; and that that the eye sees the heart imbraceth in good.
That which the eye sees, the heart grieves for in ill; and that that the eye sees the heart Embraceth in good.
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And in what measure our eye sight of heavenly things is clearer, and our perswasion stronger, in that measure our imbracing is lovely,
And in what measure our eye sighed of heavenly things is clearer, and our persuasion Stronger, in that measure our embracing is lovely,
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and full of joy and delight. Therefore let us labour to grow in knowledge, in supernaturall spirituall knowledge;
and full of joy and delight. Therefore let us labour to grow in knowledge, in supernatural spiritual knowledge;
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and that our perswasion may be stronger every day more and more, for answerable to that, our affections will grow,
and that our persuasion may be Stronger every day more and more, for answerable to that, our affections will grow,
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and will be carried to the things discovered.
and will be carried to the things discovered.
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And there is nothing more effectuall to commend knowledge to us then this, that it is a meanes to work, a holy and heavenly disposition,
And there is nothing more effectual to commend knowledge to us then this, that it is a means to work, a holy and heavenly disposition,
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and temper in us, especially if it be spirituall. And let us meditate upon what wee seeme to know and are perswaded of;
and temper in us, especially if it be spiritual. And let us meditate upon what we seem to know and Are persuaded of;
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let us dwell upon things still, to work them upon the will and affections, let us dwell upon them till our hearts bee warmed well with the things knowne;
let us dwell upon things still, to work them upon the will and affections, let us dwell upon them till our hearts be warmed well with the things known;
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and that we professe our selves to be perswaded of. And joyne with it an enquiry upon the soule;
and that we profess our selves to be persuaded of. And join with it an enquiry upon the soul;
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are these things so? doe I know these things? and am I perswaded of these things that they are so? how is my disposition answerable then, am I so affected as I should be? is my love so hote? and my joy so working,
Are these things so? do I know these things? and am I persuaded of these things that they Are so? how is my disposition answerable then, am I so affected as I should be? is my love so hight? and my joy so working,
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and spiritly, and quicke as it should, or no? and hereupon take occasion to stirre up our selves,
and spiritly, and quick as it should, or no? and hereupon take occasion to stir up our selves,
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and to checke our owne soules.
and to check our own Souls.
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Alas that I should have such things discovered, and that I should see such things, in such a strong perswasion in the booke of God,
Alas that I should have such things discovered, and that I should see such things, in such a strong persuasion in the book of God,
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and professe my selfe to be perswaded of these things and yet be so dead at all times.
and profess my self to be persuaded of these things and yet be so dead At all times.
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And if we find our affections any thing working, that wee are disposed to imbrace these things then wee cannot but be in an excellent temper and blesse God that vouchsafed together with the excellency of the things themselves, to shew us our portion by his holy spirit, to enlighten our understandings,
And if we find our affections any thing working, that we Are disposed to embrace these things then we cannot but be in an excellent temper and bless God that vouchsafed together with the excellency of the things themselves, to show us our portion by his holy Spirit, to enlighten our understandings,
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and to perswade us, let us blesse God for this, for it is a worke above nature.
and to persuade us, let us bless God for this, for it is a work above nature.
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And withall, because the soule cannot close with, and imbrace these things;
And withal, Because the soul cannot close with, and embrace these things;
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but it must let loose other things: (for you know, in imbracing there must bee a letting goe of those things that were formerly within the gripe) if we would gripe these things in our affection and will, we must have them only, we must not think to graspe the world, and them together;
but it must let lose other things: (for you know, in embracing there must be a letting go of those things that were formerly within the gripe) if we would gripe these things in our affection and will, we must have them only, we must not think to grasp the world, and them together;
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the things here below, and them together; as wee shall see after in that point, they accounted themselves strangers to earthly things.
the things Here below, and them together; as we shall see After in that point, they accounted themselves Strangers to earthly things.
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Therefore this is one way to come to this imbracing, to come to the sight of the vanity,
Therefore this is one Way to come to this embracing, to come to the sighed of the vanity,
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and insufficiency of all things in comparison of Christ, and the happinesse wee have by Christ. To see in matter of judgment, the insufficiencie of workes,
and insufficiency of all things in comparison of christ, and the happiness we have by christ. To see in matter of judgement, the insufficiency of works,
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and merit, and such like in the matter of justification; the insufficiency of all such trash as the popish religion abuseth the world withall.
and merit, and such like in the matter of justification; the insufficiency of all such trash as the popish Religion abuseth the world withal.
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And so in matter of conversation, to see the insufficiency, and emp• … nesse, and vanity,
And so in matter of Conversation, to see the insufficiency, and emp• … ness, and vanity,
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yea the vexation of all things besides these good things here offered, the good things that Gods spirit offers to the eye of our soules that he offers to our wills and affections; what are all, to these;
yea the vexation of all things beside these good things Here offered, the good things that God's Spirit offers to the eye of our Souls that he offers to our wills and affections; what Are all, to these;
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and effectually thinke so, thinke what should draw a mans affections after it; beauty or strength;
and effectually think so, think what should draw a men affections After it; beauty or strength;
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consider what will become of these ere long.
Consider what will become of these ere long.
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And then withall consider the excellency of the estate of the body, and soule in heaven,
And then withal Consider the excellency of the estate of the body, and soul in heaven,
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if we carry our selves as wee should doe, and preserve our selves in our spirituall condition;
if we carry our selves as we should do, and preserve our selves in our spiritual condition;
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let us lay these things together, and then wee shall see how infinitely the one is beyond the other.
let us lay these things together, and then we shall see how infinitely the one is beyond the other.
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If it be for honour, and favour of the world; consider the vanity of them, and how short a time wee may enjoy them;
If it be for honour, and favour of the world; Consider the vanity of them, and how short a time we may enjoy them;
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and the things themselves are subject to alteration.
and the things themselves Are Subject to alteration.
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And withall consider the constant excellency of the favour of GOD in Christ Iesus which will comfort us in life, in death, and for ever.
And withal Consider the constant excellency of the favour of GOD in christ Iesus which will Comfort us in life, in death, and for ever.
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And so for riches, and possessions in this world consider how soone all here must be left,
And so for riches, and possessions in this world Consider how soon all Here must be left,
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and how the soule is larger then all these things, if wee had a thousand times more abundance then we have,
and how the soul is larger then all these things, if we had a thousand times more abundance then we have,
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and that our soules that are more large, and more excellent, they are not made for these things, but for better;
and that our Souls that Are more large, and more excellent, they Are not made for these things, but for better;
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and what use we shal have of better things when these faile, the soule being immortall, and eternall.
and what use we shall have of better things when these fail, the soul being immortal, and Eternal.
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This will make us let goe earthly things in our affections and hold them in their place, in a secondary place,
This will make us let go earthly things in our affections and hold them in their place, in a secondary place,
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as things serviceable in the way to heaven, and not to graspe them in our affections,
as things serviceable in the Way to heaven, and not to grasp them in our affections,
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for then they pierce the soule to death and damnation.
for then they pierce the soul to death and damnation.
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And if we would be affected as we should be to good things, let us keepe our affections tender,
And if we would be affected as we should be to good things, let us keep our affections tender,
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and keepe them cleare from the guilt of any sinne, that may work feares, and doubts:
and keep them clear from the guilt of any sin, that may work fears, and doubts:
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for together with sin goes feares, and doubts, they are bred in sinne naturally:
for together with since Goes fears, and doubts, they Are bred in sin naturally:
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therefore if we would maintaine this imbracing, oh, let us keepe our soules, as we keepe our understandings cleare,
Therefore if we would maintain this embracing, o, let us keep our Souls, as we keep our understandings clear,
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so keepe our affections tender by all meanes, and keepe our consciences unspotted;
so keep our affections tender by all means, and keep our Consciences unspotted;
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that so our affections of joy, and delight, and love, may bee ready prest to good things, even to the best things.
that so our affections of joy, and delight, and love, may be ready pressed to good things, even to the best things.
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Another way is in particular to meditate of the love of Christ, the love of GOD in Christ, and of his imbracing of us.
another Way is in particular to meditate of the love of christ, the love of GOD in christ, and of his embracing of us.
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For wee must know that our imbracing is upon perswasion of Gods imbracing of us.
For we must know that our embracing is upon persuasion of God's embracing of us.
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We imbrace not the promises of Christ as a man imbraceth a dead post that cannot returne imbraces to him againe:
We embrace not the promises of christ as a man Embraceth a dead post that cannot return embraces to him again:
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this imbracing of Christ, and heaven, it is a mutuall imbracing, and it is a second, reflexive imbracing;
this embracing of christ, and heaven, it is a mutual embracing, and it is a second, reflexive embracing;
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wee imbrace God, and Christ, because we find God in Christ imbracing our soules first in the armes of his love,
we embrace God, and christ, Because we find God in christ embracing our Souls First in the arms of his love,
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therefore we imbrace him again in the armes of our affections, because we find Christ imbracing us in the armes of his affections.
Therefore we embrace him again in the arms of our affections, Because we find christ embracing us in the arms of his affections.
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Therefore let us attend upon the meanes, upon private reading of the word, and upon the ministry:
Therefore let us attend upon the means, upon private reading of the word, and upon the Ministry:
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for what are the ministers but to contract Christ and the soule together? they are friends of the Bridegroome, to discove ▪ CHRISTS love to us, and his lovelinesse;
for what Are the Ministers but to contract christ and the soul together? they Are Friends of the Bridegroom, to discove ▪ CHRIST love to us, and his loveliness;
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his lovelinesse in himselfe, his riches in himselfe, and his love to us to allure us againe to CHRIST? the ministery is for this end especially, to draw Christ, and the foule together.
his loveliness in himself, his riches in himself, and his love to us to allure us again to CHRIST? the Ministry is for this end especially, to draw christ, and the foul together.
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And what is the Scripture in the intent and scope of it, but to discover to us the excellen ci• … of Christ, and the good things we have by him, his love & good intention to our soules? Now hearing these things in the ministery, they are effectuall together with the spirit to draw our affections backe againe to him.
And what is the Scripture in the intent and scope of it, but to discover to us the excellent ci• … of christ, and the good things we have by him, his love & good intention to our Souls? Now hearing these things in the Ministry, they Are effectual together with the Spirit to draw our affections back again to him.
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And naturally wee cannot but love those that love us.
And naturally we cannot but love those that love us.
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Now when we are perswaded of Gods love tous in Christ, and Christs love to us (God having made our soules for love to himselfe,
Now when we Are persuaded of God's love tous in christ, and Christ love to us (God having made our Souls for love to himself,
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and friendship with himselfe, and the nearest, and sweetest conjugall friendship, now therefore) the more his love is discovered to us, the more we shall love him.
and friendship with himself, and the nearest, and Sweetest conjugal friendship, now Therefore) the more his love is discovered to us, the more we shall love him.
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Therefore let us be constant in attending upon good meanes;
Therefore let us be constant in attending upon good means;
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we shall alway heare something, that will either strengthen our faith in the promises of God,
we shall always hear something, that will either strengthen our faith in the promises of God,
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or shew us our duty to God againe; we shall have something discovered whereby the spirit will bee effectuall to help this imbracing.
or show us our duty to God again; we shall have something discovered whereby the Spirit will be effectual to help this embracing.
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Let us go to reading and hearing with this scope, and intention: Now I come to heare, I come to have my soule wrought on;
Let us go to reading and hearing with this scope, and intention: Now I come to hear, I come to have my soul wrought on;
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I come to heare some message from heaven, to heare some good thing to draw my minde from the world and worldly things;
I come to hear Some message from heaven, to hear Some good thing to draw my mind from the world and worldly things;
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and upon hearing our duty to God, to walke lowly in thankefulnesse for those good things that wee have,
and upon hearing our duty to God, to walk lowly in thankfulness for those good things that we have,
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and that wee hope for in another world? It is no wonder that men lose their affections that are carelesse in the use of me• … nes;
and that we hope for in Another world? It is no wonder that men loose their affections that Are careless in the use of me• … nes;
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and if they loose them, will they not loose all? The best man living if he be care lesse in using the meanes of salvation,
and if they lose them, will they not lose all? The best man living if he be care less in using the means of salvation,
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and give himselfe to the world altogether, or to his calling, things not in themselves unlawfull, his affections will be dead, he shal loose them:
and give himself to the world altogether, or to his calling, things not in themselves unlawful, his affections will be dead, he shall lose them:
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for God hath ordained that our affections should be quickned by heavenly meanes, and GOD knoweth better than wee our selves that hath sanctified these meanes to this purpose.
for God hath ordained that our affections should be quickened by heavenly means, and GOD Knoweth better than we our selves that hath sanctified these means to this purpose.
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In attending upon the meanes, we shall heare a discovery of good things, and heare comforts,
In attending upon the means, we shall hear a discovery of good things, and hear comforts,
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and have our light strengthened by new discovery of new Scripture, or by old Scriptures lively applyed, something to increase the life of our perswasion at every Sermon,
and have our Light strengthened by new discovery of new Scripture, or by old Scriptures lively applied, something to increase the life of our persuasion At every Sermon,
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and reading good bookes, and by every good company, and that which increaseth knowledge, and perswasion makes our affection, and imbracing stronger.
and reading good books, and by every good company, and that which increases knowledge, and persuasion makes our affection, and embracing Stronger.
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I beseech you let us take these courses, or else all is to no purpose: the maine thing in religion is the will and affections:
I beseech you let us take these courses, or Else all is to no purpose: the main thing in Religion is the will and affections:
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and when the wil and affections are wrought on, the worke is done in the matter of grace.
and when the will and affections Are wrought on, the work is done in the matter of grace.
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And there is no other way to know whether the former wor• … of the understanding,
And there is no other Way to know whither the former wor• … of the understanding,
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and perswasion bee effectuall and to purpose or no but this; to know whether the will choose, and cleave to good things;
and persuasion be effectual and to purpose or no but this; to know whither the will choose, and cleave to good things;
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and whether our affections joy, and delight in them: there is the tryall of the maine worke.
and whither our affections joy, and delight in them: there is the trial of the main work.
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The worke indeed is especially in the judgment, when it heares soundly and supernaturally of the ills that are to bee avoyded,
The work indeed is especially in the judgement, when it hears soundly and supernaturally of the ills that Are to be avoided,
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and of the good things that are to be imbraced:
and of the good things that Are to be embraced:
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bu• … where is the tryall of the judgement, but when it carries the whole soule with it;
bu• … where is the trial of the judgement, but when it carries the Whole soul with it;
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when it carries the sterne of the soule with it. Now that which is immediate to our soules is our affection of joy, and delight, and the the like.
when it carries the stern of the soul with it. Now that which is immediate to our Souls is our affection of joy, and delight, and the the like.
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Therefore let us take to heart these things, and never think we are any thing in religion till our hearts and affections be wrought upon;
Therefore let us take to heart these things, and never think we Are any thing in Religion till our hearts and affections be wrought upon;
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till our knowledge be such as may sway that whole inward man.
till our knowledge be such as may sway that Whole inward man.
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Againe consider the excellency of these good things that we have discovered to us in the Gospell, (that are the object of our imbracing) together with the necessity of them, that without them we are wretched creatures, there is no hope for us.
Again Consider the excellency of these good things that we have discovered to us in the Gospel, (that Are the Object of our embracing) together with the necessity of them, that without them we Are wretched creatures, there is no hope for us.
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Let us every day consider what ground of hope wee have, (though the things be not yet possest) whether the things be true that we hope for;
Let us every day Consider what ground of hope we have, (though the things be not yet possessed) whither the things be true that we hope for;
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(9) text (DIV1)
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whether they bee confirmed to be true or no; and how we rest on them:
whither they be confirmed to be true or no; and how we rest on them:
cs pns32 vbb vvn pc-acp vbi j cc av-dx; cc c-crq pns12 vvb p-acp pno32:
(9) text (DIV1)
535
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for let things be never so excellent, and necessary, unlesse the soule conceive of them as things attainable,
for let things be never so excellent, and necessary, unless the soul conceive of them as things attainable,
p-acp vvb n2 vbb av-x av j, cc j, cs dt n1 vvb pp-f pno32 c-acp n2 j,
(9) text (DIV1)
535
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as things belonging to us, all is to no purpose, this effect of imbracing will not bee wrought in the soule.
as things belonging to us, all is to no purpose, this Effect of embracing will not be wrought in the soul.
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(9) text (DIV1)
535
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Therefore consider more and more the hopefulnes of them, that may help this imbracing.
Therefore Consider more and more the hopefulness of them, that may help this embracing.
av vvb dc cc av-dc dt n1 pp-f pno32, cst vmb vvi d vvg.
(9) text (DIV1)
535
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A Christian, when he believes, and hopes for that happines that shall be revealed to him; the things promised;
A Christian, when he believes, and hope's for that happiness that shall be revealed to him; the things promised;
dt njp, c-crq pns31 vvz, cc n2 p-acp d n1 cst vmb vbi vvn p-acp pno31; dt n2 vvd;
(9) text (DIV1)
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what a world of grounds of hope hath he for it? hee hath the word of God for an inheritance immortall and 〈 ◊ 〉;
what a world of grounds of hope hath he for it? he hath the word of God for an inheritance immortal and 〈 ◊ 〉;
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(9) text (DIV1)
536
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he hath the will of Christ:
he hath the will of christ:
pns31 vhz dt n1 pp-f np1:
(9) text (DIV1)
536
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Father I will th• … where I am, they may bee, Ioh. 17. his prayer to his father is his will;Father I will th• … where I am, they may be, John 17. his prayer to his father is his will;
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(9) text (DIV1)
536
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and his will must be performed: for he lives for ever to make good his own legacy to his Church.
and his will must be performed: for he lives for ever to make good his own legacy to his Church.
cc po31 n1 vmb vbi vvn: c-acp pns31 vvz p-acp av pc-acp vvi j po31 d n1 p-acp po31 n1.
(9) text (DIV1)
536
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And he is now in heaven, preparing that happinesse for us that we so imbrace with faith.
And he is now in heaven, preparing that happiness for us that we so embrace with faith.
cc pns31 vbz av p-acp n1, vvg d n1 p-acp pno12 cst pns12 av vvi p-acp n1.
(9) text (DIV1)
536
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And he hath left us here his spirit to be a pledge that he will come againe:
And he hath left us Here his Spirit to be a pledge that he will come again:
cc pns31 vhz vvn pno12 av po31 n1 pc-acp vbi dt n1 cst pns31 vmb vvi av:
(9) text (DIV1)
536
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he hath left his spirit, and hath taken our flesh to heaven, to strengthen our hope, that this shall follow.
he hath left his Spirit, and hath taken our Flesh to heaven, to strengthen our hope, that this shall follow.
pns31 vhz vvn po31 n1, cc vhz vvn po12 n1 p-acp n1, pc-acp vvi po12 n1, cst d vmb vvi.
(9) text (DIV1)
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Our flesh is in heaven in him already, and his spirit is in earth in 〈 ◊ 〉;
Our Flesh is in heaven in him already, and his Spirit is in earth in 〈 ◊ 〉;
po12 n1 vbz p-acp n1 p-acp pno31 av, cc po31 n1 vbz p-acp n1 fw-ge 〈 sy 〉;
(9) text (DIV1)
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as a mutuall depositum in trust betweene him and us; and all to strengthen the hope of that happinesse that is reserved.
as a mutual depositum in trust between him and us; and all to strengthen the hope of that happiness that is reserved.
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(9) text (DIV1)
536
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Besides, the Seale of the Sacrament;
Beside, the Seal of the Sacrament;
a-acp, dt n1 pp-f dt n1;
(9) text (DIV1)
537
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the end of which is to cherish hopefulnesse of Christ, and of all the good we have by him.
the end of which is to cherish hopefulness of christ, and of all the good we have by him.
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(9) text (DIV1)
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His oath is added to his promise, that all things might be immutable, and unchangeable of the forgivenesse of sinnes and life everlasting &c. Now especially when we find our hearts 〈 ◊ 〉 sinke downward,
His oath is added to his promise, that all things might be immutable, and unchangeable of the forgiveness of Sins and life everlasting etc. Now especially when we find our hearts 〈 ◊ 〉 sink downward,
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(9) text (DIV1)
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and not to have that life 〈 ◊ 〉 they should have, by meditating on these things, of their excellency,
and not to have that life 〈 ◊ 〉 they should have, by meditating on these things, of their excellency,
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(9) text (DIV1)
537
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and necessitie, and to conceive in Scripture the grounds of hope of them, it will quicken us.
and necessity, and to conceive in Scripture the grounds of hope of them, it will quicken us.
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(9) text (DIV1)
537
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Adde likewise (for our owne interest) what worke of the spirit we have;
Add likewise (for our own Interest) what work of the Spirit we have;
vvb av (p-acp po12 d n1) r-crq n1 pp-f dt n1 pns12 vhb;
(9) text (DIV1)
538
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and then what singular promises we have, that where GOD hath begun he will make an end.
and then what singular promises we have, that where GOD hath begun he will make an end.
cc av q-crq j n2 pns12 vhb, cst c-crq np1 vhz vvn pns31 vmb vvi dt n1.
(9) text (DIV1)
538
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For why is the worke of the spirit called an earnest, but that God will make good the bargaine? Consider what worke of the spirit we have:
For why is the work of the Spirit called an earnest, but that God will make good the bargain? Consider what work of the Spirit we have:
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(9) text (DIV1)
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for whatsoever is spirituall is eternall in a man:
for whatsoever is spiritual is Eternal in a man:
c-acp r-crq vbz j vbz j p-acp dt n1:
(9) text (DIV1)
538
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what joy is spirituall, what love is spirituall, what knowledge is spirituall, it shall be made up in perfection, it shall never be taken away.
what joy is spiritual, what love is spiritual, what knowledge is spiritual, it shall be made up in perfection, it shall never be taken away.
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(9) text (DIV1)
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See then how the spirit seales us by the worke of it; and what earnest wee have, in peace of conscience, and the work of it. This will cherrish hope:
See then how the Spirit Seals us by the work of it; and what earnest we have, in peace of conscience, and the work of it. This will cherish hope:
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(9) text (DIV1)
539
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for that is part of this imbracing, to imbrace them with faith and hope.
for that is part of this embracing, to embrace them with faith and hope.
c-acp d vbz n1 pp-f d vvg, pc-acp vvi pno32 p-acp n1 cc n1.
(9) text (DIV1)
539
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And this should be a daily course, to work upon the affections, to estrange them from all things and from the meditation of all things else.
And this should be a daily course, to work upon the affections, to estrange them from all things and from the meditation of all things Else.
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(9) text (DIV1)
540
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And as I said before to consider the love of God to us, and to love him again.
And as I said before to Consider the love of God to us, and to love him again.
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(9) text (DIV1)
540
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And consider likewise the hopefulnesse of good things, that nothing in the world is so made good to us as the things of a better life, the things of grace, and glory.
And Consider likewise the hopefulness of good things, that nothing in the world is so made good to us as the things of a better life, the things of grace, and glory.
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(9) text (DIV1)
540
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And God hath borrowed from all assurance amongst men, terms to shew the assurance of the good things we have in hope and faith. The pledge of the spirit; the earnest of the spirit; the seale of the spirit: the witnesse of the spirit.
And God hath borrowed from all assurance among men, terms to show the assurance of the good things we have in hope and faith. The pledge of the Spirit; the earnest of the Spirit; the seal of the Spirit: the witness of the Spirit.
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(9) text (DIV1)
540
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What termes are there used among men that may confirme any thing, that you have not used to strengthen this supernaturall assurance of these supernaturall good things? GOD herein succours our weakenesse, knowing how prone we are to call these things into question.
What terms Are there used among men that may confirm any thing, that you have not used to strengthen this supernatural assurance of these supernatural good things? GOD herein succours our weakness, knowing how prove we Are to call these things into question.
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(9) text (DIV1)
540
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And consider especially our owne unworthinesse, our vilenesse, and basenesse, that we deserve none of this:
And Consider especially our own unworthiness, our vileness, and baseness, that we deserve none of this:
cc vvb av-j po12 d n1, po12 n1, cc n1, cst pns12 vvb pix pp-f d:
(9) text (DIV1)
540
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when conscience is once awaked to know aright our owne unworthinesse, then we shall find it a difficult thing to believe these things.
when conscience is once awaked to know aright our own unworthiness, then we shall find it a difficult thing to believe these things.
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(9) text (DIV1)
540
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Therefore it is a worke worthy our daily indeavour, to search the Scriptures, which applyes it selfe to our capacity,
Therefore it is a work worthy our daily endeavour, to search the Scriptures, which Applies it self to our capacity,
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(9) text (DIV1)
540
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and confers al the help in the world to increase our grounds of hope of the best things;
and confers all the help in the world to increase our grounds of hope of the best things;
cc vvz d dt n1 p-acp dt n1 pc-acp vvi po12 n2 pp-f n1 pp-f dt js n2;
(9) text (DIV1)
540
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and then our disposition is as it should be.
and then our disposition is as it should be.
cc av po12 n1 vbz c-acp pn31 vmd vbi.
(9) text (DIV1)
540
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And let us deepely consider of the necessitie of heavenly things, and the foulenesse of sinne,
And let us deeply Consider of the necessity of heavenly things, and the foulness of sin,
cc vvb pno12 av-jn vvb pp-f dt n1 pp-f j n2, cc dt n1 pp-f n1,
(9) text (DIV1)
541
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and the danger of our naturall condition, and this will make us imbrace better things, He that sees himselfe in danger of drowning, will imbrace that that may stay him.
and the danger of our natural condition, and this will make us embrace better things, He that sees himself in danger of drowning, will embrace that that may stay him.
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(9) text (DIV1)
541
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He that sees himselfe in danger to be pulled away from that that upholds him from sinking, he will claspe about it fast.
He that sees himself in danger to be pulled away from that that upholds him from sinking, he will clasp about it fast.
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(9) text (DIV1)
541
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Let us consider what a many things we have in this world to pull us away from God and good things,
Let us Consider what a many things we have in this world to pull us away from God and good things,
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(9) text (DIV1)
541
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and to loose our gripe, that wee may not lay such hold of them.
and to lose our gripe, that we may not lay such hold of them.
cc pc-acp vvi po12 n1, cst pns12 vmb xx vvi d n1 pp-f pno32.
(9) text (DIV1)
541
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The devill envies our imbracing of these things, and there are many things to loose our affections from them, consider the danger,
The Devil envies our embracing of these things, and there Are many things to lose our affections from them, Consider the danger,
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(9) text (DIV1)
541
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and withall the necessitie of these good things:
and withal the necessity of these good things:
cc av dt n1 pp-f d j n2:
(9) text (DIV1)
541
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that if they be lost, we doe not only loose them, but we loose them with the losse of our soules with eternall damnation in the world to come:
that if they be lost, we do not only lose them, but we lose them with the loss of our Souls with Eternal damnation in the world to come:
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(9) text (DIV1)
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we do not simply lose them, but we plunge our selves into the contrary.
we do not simply loose them, but we plunge our selves into the contrary.
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(9) text (DIV1)
541
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Let us consider of this, and it will make us claspe fast, and keepe our hold by all meanes possible.
Let us Consider of this, and it will make us clasp fast, and keep our hold by all means possible.
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(9) text (DIV1)
541
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In that measure that we apprehend the danger, in that measure we shall imbrace these excellent things.
In that measure that we apprehend the danger, in that measure we shall embrace these excellent things.
p-acp d n1 cst pns12 vvb dt n1, p-acp d n1 pns12 vmb vvi d j n2.
(9) text (DIV1)
541
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Now to answer a doubt, and a case or two by the way: How happens it then that Gods children sometime, when their judgment is convinced; Now to answer a doubt, and a case or two by the Way: How happens it then that God's children sometime, when their judgement is convinced;
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(9) text (DIV1)
542
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yet their affections are not so quick, they are somthing flat in their affections. As Gods people complaine sometimes:
yet their affections Are not so quick, they Are something flat in their affections. As God's people complain sometime:
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(9) text (DIV1)
542
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alas that I should believe such a happinesse as heaven is; and such glory; and yet find my affections no more stirred!
alas that I should believe such a happiness as heaven is; and such glory; and yet find my affections no more stirred!
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(9) text (DIV1)
542
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Is it possible that I should be the child of God, and believe these things, and find my selfe no more affected?
Is it possible that I should be the child of God, and believe these things, and find my self no more affected?
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(9) text (DIV1)
542
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Indeed this troubles the peace of Gods children sometimes, and good reason: for we see here, after sight comes perswasion, then imbracing;
Indeed this Troubles the peace of God's children sometime, and good reason: for we see Here, After sighed comes persuasion, then embracing;
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(9) text (DIV1)
543
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the will, and affections, cannot but entertaine that good they are perswaded of; and so there is great ground for the objection.
the will, and affections, cannot but entertain that good they Are persuaded of; and so there is great ground for the objection.
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(9) text (DIV1)
543
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But there may be some mistake in this, for sometimes the judgment may be convinced, and yet the affections not bee so quick:
But there may be Some mistake in this, for sometime the judgement may be convinced, and yet the affections not be so quick:
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(9) text (DIV1)
544
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because there may bee a diversion at the same time:
Because there may be a diversion At the same time:
c-acp a-acp vmb vbi dt n1 p-acp dt d n1:
(9) text (DIV1)
544
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there may perhaps bee some present crosse, that may be fall thee, or some present thing lawfully loved, that takes up the affections at that time.
there may perhaps be Some present cross, that may be fallen thee, or Some present thing lawfully loved, that Takes up the affections At that time.
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(9) text (DIV1)
544
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As for example, the presence of Father, Mother, Wife, or children, or of other friends may take up the affections for the time;
As for Exampl, the presence of Father, Mother, Wife, or children, or of other Friends may take up the affections for the time;
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(9) text (DIV1)
544
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now the affections running that way at that time, perhaps not sinfully neither:
now the affections running that Way At that time, perhaps not sinfully neither:
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(9) text (DIV1)
544
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they are not so inlarged to heavenly things, God knowes our capacity, and what our affections can doe.
they Are not so enlarged to heavenly things, God knows our capacity, and what our affections can do.
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(9) text (DIV1)
544
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Then againe there may bee some present griefe upon them, that God to humble a man may take up his affections,
Then again there may be Some present grief upon them, that God to humble a man may take up his affections,
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(9) text (DIV1)
545
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so that at that time he shall not be so affected with good things: though ordinarily he comfort himselfe with the best things;
so that At that time he shall not be so affected with good things: though ordinarily he Comfort himself with the best things;
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(9) text (DIV1)
545
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and so he doth afterward, when he hath given his griefe, and his present affections some libertie.
and so he does afterwards, when he hath given his grief, and his present affections Some liberty.
cc av pns31 vdz av, c-crq pns31 vhz vvn po31 n1, cc po31 j n2 d n1.
(9) text (DIV1)
545
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There is a love of intention, & of valuing: a man may be deceived that way.
There is a love of intention, & of valuing: a man may be deceived that Way.
pc-acp vbz dt n1 pp-f n1, cc pp-f vvg: dt n1 vmb vbi vvn cst n1.
(9) text (DIV1)
545
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A man values his child more than a stranger that he entertaines: yet for the present he may give a stranger better lookes, and better entertainment.
A man value's his child more than a stranger that he entertains: yet for the present he may give a stranger better looks, and better entertainment.
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(9) text (DIV1)
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3310
Though he set mo• … value on his child, or his deare friend that 〈 ◊ 〉 hath secured himselfe of;
Though he Set mo• … valve on his child, or his deer friend that 〈 ◊ 〉 hath secured himself of;
cs pns31 vvd n1 … n1 p-acp po31 n1, cc po31 j-jn n1 cst 〈 sy 〉 vhz vvn px31 pp-f;
(9) text (DIV1)
545
Image 113
3311
yet hee will not shew such countenance to them as to a stranger on the sudden.
yet he will not show such countenance to them as to a stranger on the sudden.
av pns31 vmb xx vvi d n1 p-acp pno32 c-acp p-acp dt n1 p-acp dt j.
(9) text (DIV1)
545
Image 113
3312
So it is here, Gods children, their constant joy is in the best things, and they are judiciously carryed to the best things;
So it is Here, God's children, their constant joy is in the best things, and they Are judiciously carried to the best things;
av pn31 vbz av, npg1 n2, po32 j n1 vbz p-acp dt js n2, cc pns32 vbr av-j vvd p-acp dt js n2;
(9) text (DIV1)
546
Image 113
3313
but on the sudden there may be an entertaining of some other thing, and perhaps not unlawful neither; perhaps it may be sinfull; to humble Gods children:
but on the sudden there may be an entertaining of Some other thing, and perhaps not unlawful neither; perhaps it may be sinful; to humble God's children:
cc-acp p-acp dt j pc-acp vmb vbi dt vvg pp-f d j-jn n1, cc av xx j av-dx; av pn31 vmb vbi j; p-acp j ng1 n2:
(9) text (DIV1)
546
Image 113
3314
but that is but but on the sudden: his course is to carry his affections above all earthly things.
but that is but but on the sudden: his course is to carry his affections above all earthly things.
cc-acp cst vbz cc-acp p-acp p-acp dt j: png31 n1 vbz pc-acp vvi po31 n2 p-acp d j n2.
(9) text (DIV1)
546
Image 113
3315
Againe in another case Gods children are deceived this way sometimes, for they think they have no affections when they have affections.
Again in Another case God's children Are deceived this Way sometime, for they think they have no affections when they have affections.
av p-acp j-jn n1 npg1 n2 vbr vvn d n1 av, c-acp pns32 vvb pns32 vhb dx n2 c-crq pns32 vhb n2.
(9) text (DIV1)
547
Image 113
3316
How is that seene? in case of opposition;
How is that seen? in case of opposition;
q-crq vbz d vvn? p-acp n1 pp-f n1;
(9) text (DIV1)
547
Image 113
3317
let God, and Christ, and heavenly things be opposed, and you shall see then that they have affections.
let God, and christ, and heavenly things be opposed, and you shall see then that they have affections.
vvb np1, cc np1, cc j n2 vbb vvn, cc pn22 vmb vvi av cst pns32 vhb n2.
(9) text (DIV1)
547
Image 113
3318
Those that for want of stiring up the grace of God in them;
Those that for want of stirring up the grace of God in them;
d cst p-acp n1 pp-f vvg a-acp dt n1 pp-f np1 p-acp pno32;
(9) text (DIV1)
547
Image 113
3319
or for want of good meanes or by indisposition of body seemed to be dull in their affections;
or for want of good means or by indisposition of body seemed to be dull in their affections;
cc p-acp n1 pp-f j n2 cc p-acp n1 pp-f n1 vvd pc-acp vbi j p-acp po32 n2;
(9) text (DIV1)
547
Image 113
3320
let religion be disgraced, or opposed any way, and you shall finde then their affections deepe in their hearts to heavenly things:
let Religion be disgraced, or opposed any Way, and you shall find then their affections deep in their hearts to heavenly things:
vvb n1 vbi vvn, cc vvd d n1, cc pn22 vmb vvi av po32 n2 j-jn p-acp po32 n2 p-acp j n2:
(9) text (DIV1)
547
Image 113
3321
but they appeared not before, because there was no opposition.
but they appeared not before, Because there was no opposition.
cc-acp pns32 vvd xx a-acp, c-acp pc-acp vbds dx n1.
(9) text (DIV1)
547
Image 113
3322
These, and such like thoughts we may have to content the soule that is disquieted this way.
These, and such like thoughts we may have to content the soul that is disquieted this Way.
np1, cc d j n2 pns12 vmb vhi pc-acp vvi dt n1 cst vbz vvn d n1.
(9) text (DIV1)
547
Image 113
3323
But the rule is certaine, that a mans affections are as his perswasion is, and his perswasion as his light is:
But the Rule is certain, that a men affections Are as his persuasion is, and his persuasion as his Light is:
p-acp dt n1 vbz j, cst dt ng1 n2 vbr p-acp po31 n1 vbz, cc po31 n1 p-acp po31 n1 vbz:
(9) text (DIV1)
547
Image 113
3324
As he hath a heavenly light, discovering heavenly things, so is his perswasion of a better estate then the world can yeeld;
As he hath a heavenly Light, discovering heavenly things, so is his persuasion of a better estate then the world can yield;
c-acp pns31 vhz dt j n1, vvg j n2, av vbz po31 n1 pp-f dt jc n1 cs dt n1 vmb vvi;
(9) text (DIV1)
547
Image 113
3325
and answerable to his perswasion, his soule is raysed up to delight in the best things. This is his course;
and answerable to his persuasion, his soul is raised up to delight in the best things. This is his course;
cc j p-acp po31 n1, po31 n1 vbz vvn a-acp pc-acp vvi p-acp dt js n2. d vbz po31 n1;
(9) text (DIV1)
547
Image 113
3326
if it fall out to be otherwise, there be reasons for it, which we must discreetly judge of,
if it fallen out to be otherwise, there be Reasons for it, which we must discreetly judge of,
cs pn31 vvb av pc-acp vbi av, pc-acp vbi n2 p-acp pn31, r-crq pns12 vmb av-j vvi pp-f,
(9) text (DIV1)
547
Image 113
3327
and not trouble the peace of a good conscience. To goe on. They confessed they were strangers and pilgrims 〈 ◊ 〉 earth.
and not trouble the peace of a good conscience. To go on. They confessed they were Strangers and pilgrim's 〈 ◊ 〉 earth.
cc xx vvi dt n1 pp-f dt j n1. p-acp vvi a-acp. pns32 vvd pns32 vbdr n2 cc n2 〈 sy 〉 n1.
(9) text (DIV1)
547
Image 113
3328
The• … e words containe, what they were in regard of earthly things: their disposition, and carriage to all things besides the promises; to the things below;
The• … e words contain, what they were in regard of earthly things: their disposition, and carriage to all things beside the promises; to the things below;
n1 … sy n2 vvi, r-crq pns32 vbdr p-acp n1 pp-f j n2: po32 n1, cc n1 p-acp d n2 p-acp dt n2; p-acp dt n2 a-acp;
(9) text (DIV1)
548
Image 113
3329
they were strangers, and pilgrims in regard of their condition below.
they were Strangers, and pilgrim's in regard of their condition below.
pns32 vbdr n2, cc n2 p-acp n1 pp-f po32 n1 a-acp.
(9) text (DIV1)
548
Image 113
3330
Itsets downe how they apprehended themselves to be, and how they discovered themselves to the world to be.
Itsets down how they apprehended themselves to be, and how they discovered themselves to the world to be.
np1 p-acp c-crq pns32 vvd px32 pc-acp vbi, cc c-crq pns32 vvd px32 p-acp dt n1 pc-acp vbi.
(9) text (DIV1)
548
Image 113
3331
They were in regard of heaven indeed, heirs of happinesse, heirs of a kingdome, in regard of the world,
They were in regard of heaven indeed, Heirs of happiness, Heirs of a Kingdom, in regard of the world,
pns32 vbdr p-acp n1 pp-f n1 av, n2 pp-f n1, n2 pp-f dt n1, p-acp n1 pp-f dt n1,
(9) text (DIV1)
549
Image 113
3332
and earthly things, they were strangers, and pilgrims.
and earthly things, they were Strangers, and pilgrim's.
cc j n2, pns32 vbdr n2, cc n2.
(9) text (DIV1)
549
Image 113
3333
And as they were, so they made themselves, to be no better than they were, they confessed it, they were not ashamed of it:
And as they were, so they made themselves, to be no better than they were, they confessed it, they were not ashamed of it:
cc c-acp pns32 vbdr, av pns32 vvd px32, pc-acp vbi dx jc cs pns32 vbdr, pns32 vvd pn31, pns32 vbdr xx j pp-f pn31:
(9) text (DIV1)
549
Image 113
3334
they apprehended themselves to bee as they were, and they carried themselves answerable: their life and course spake as much as their tongues, they confessed both in word,
they apprehended themselves to be as they were, and they carried themselves answerable: their life and course spoke as much as their tongues, they confessed both in word,
pns32 vvd px32 pc-acp vbi c-acp pns32 vbdr, cc pns32 vvd px32 j: po32 n1 cc n1 vvd p-acp d c-acp po32 n2, pns32 vvd d p-acp n1,
(9) text (DIV1)
549
Image 113
3335
and in deed, that they were strangers, and pilgrims. Now in the words I say, you have their disposition, and their profession; their condition, and their confession.
and in deed, that they were Strangers, and pilgrim's. Now in the words I say, you have their disposition, and their profession; their condition, and their Confessi.
cc p-acp n1, cst pns32 vbdr ng1, cc n2. av p-acp dt n2 pns11 vvb, pn22 vhb po32 n1, cc po32 n1; po32 n1, cc po32 n1.
(9) text (DIV1)
549
Image 113
3336
Their disposition, and carriage, and state, and condition, they were strangers and pilgrims. The discovery of it, they confessed they were so. And this confession is double.
Their disposition, and carriage, and state, and condition, they were Strangers and pilgrim's. The discovery of it, they confessed they were so. And this Confessi is double.
po32 n1, cc n1, cc n1, cc n1, pns32 vbdr n2 cc n2. dt n1 pp-f pn31, pns32 vvd pns32 vbdr av. cc d n1 vbz j-jn.
(9) text (DIV1)
550
Image 113
3337
Their confession was either verball, as Iacob confessed, when he came before Pharaoh, few and evill have the dayes of the life of my pilgrimage beene, saith old Iacob.
Their Confessi was either verbal, as Iacob confessed, when he Come before Pharaoh, few and evil have the days of the life of my pilgrimage been, Says old Iacob.
po32 n1 vbds av-d j, c-acp np1 vvn, c-crq pns31 vvd p-acp np1, d cc j-jn vhb dt n2 pp-f dt n1 pp-f po11 n1 vbn, vvz j np1.
(9) text (DIV1)
552
Image 113
3338
Or it was a reall confession, discovered by their carriage, that they were strangers: their course spake louder then their words.
Or it was a real Confessi, discovered by their carriage, that they were Strangers: their course spoke Louder then their words.
cc pn31 vbds dt j n1, vvn p-acp po32 n1, cst pns32 vbdr n2: po32 n1 vvd av-jc cs po32 n2.
(9) text (DIV1)
553
Image 113
3339
Those that in the whole course of their life, shew a weaned affection to earthly things,
Those that in the Whole course of their life, show a weaned affection to earthly things,
d cst p-acp dt j-jn n1 pp-f po32 n1, vvb dt j-vvn n1 p-acp j n2,
(9) text (DIV1)
554
Image 113
3340
though they talke not gloriously, as some idle persons doe in a bravery, we are but strangers here,
though they talk not gloriously, as Some idle Persons do in a bravery, we Are but Strangers Here,
cs pns32 vvb xx av-j, c-acp d j n2 vdb p-acp dt n1, pns12 vbr p-acp n2 av,
(9) text (DIV1)
554
Image 113
3341
and we must be gone, &c. Though I say they doe not speake thus as some doe that never thinke so:
and we must be gone, etc. Though I say they do not speak thus as Some do that never think so:
cc pns12 vmb vbi vvn, av cs pns11 vvb pns32 vdb xx vvi av c-acp d vdb cst av-x vvb av:
(9) text (DIV1)
554
Image 113
3342
yet notwithstanding their carriage bewrayes it: their course, and company, and conversation shewes that indeed they confesse themselves pilgrims, and strangers.
yet notwithstanding their carriage betrays it: their course, and company, and Conversation shows that indeed they confess themselves pilgrim's, and Strangers.
av c-acp po32 n1 vvz pn31: po32 n1, cc n1, cc n1 vvz cst av pns32 vvb px32 n2, cc n2.
(9) text (DIV1)
554
Image 113
3343
Now the order of the words is this: strangers, and pilgrims: there is little difference betweene these two.
Now the order of the words is this: Strangers, and pilgrim's: there is little difference between these two.
av dt n1 pp-f dt n2 vbz d: n2, cc n2: a-acp vbz j n1 p-acp d crd.
(9) text (DIV1)
555
Image 113
3344
Strangers, shewes our absence from home, that we are abroad in another country, that we are in another place.Strangers, shows our absence from home, that we Are abroad in Another country, that we Are in Another place.
n2, vvz po12 n1 p-acp n1-an, cst pns12 vbr av p-acp j-jn n1, cst pns12 vbr p-acp j-jn n1.
(9) text (DIV1)
555
Image 113
3345
And Pilgrims, shewes our carriage to our country, our going home: a pilgrim or traveler is he that is going homeward.
And Pilgrim's, shows our carriage to our country, our going home: a pilgrim or traveler is he that is going homeward.
cc ng1, vvz po12 n1 p-acp po12 n1, po12 vvg n1-an: dt n1 cc n1 vbz pns31 cst vbz vvg av.
(9) text (DIV1)
556
Image 113
3346
They confessed themselves that they were not at home;
They confessed themselves that they were not At home;
pns32 vvd px32 cst pns32 vbdr xx p-acp n1-an;
(9) text (DIV1)
556
Image 113
3347
but they were going toward that that was their home, toward heaven, to that Citty whose builder and maker was God himselfe.
but they were going towards that that was their home, towards heaven, to that city whose builder and maker was God himself.
cc-acp pns32 vbdr vvg p-acp d cst vbds po32 n1-an, p-acp n1, p-acp d n1 rg-crq n1 cc n1 vbds n1 px31.
(9) text (DIV1)
556
Image 113
3348
Wee are strangers, to shew what we are here on earth;
we Are Strangers, to show what we Are Here on earth;
pns12 vbr n2, pc-acp vvi r-crq pns12 vbr av p-acp n1;
(9) text (DIV1)
556
Image 113
3349
In regard of heaven we are strangers on 〈 ◊ 〉, and not meere strangers that rest,
In regard of heaven we Are Strangers on 〈 ◊ 〉, and not mere Strangers that rest,
p-acp n1 pp-f n1 pns12 vbr n2 p-acp 〈 sy 〉, cc xx j n2 cst vvb,
(9) text (DIV1)
556
Image 113
3350
and doe nothing, but such strangers as are passing home toward their country, we are strangers, and pilgrims on earth:
and do nothing, but such Strangers as Are passing home towards their country, we Are Strangers, and pilgrim's on earth:
cc vdb pix, cc-acp d n2 c-acp vbr vvg av-an p-acp po32 n1, pns12 vbr n2, cc n2 p-acp n1:
(9) text (DIV1)
556
Image 113
3351
the one implies our absence, the other implies our moving to the place of our abode. The points considerable are;
the one Implies our absence, the other Implies our moving to the place of our Abided. The points considerable Are;
dt pi vvz po12 n1, dt n-jn vvz po12 n-vvg p-acp dt n1 pp-f po12 n1. dt n2 j vbr;
(9) text (DIV1)
556
Image 113
3352
first this, Th• … s Gods children upon earth here, are strangers, and pilgrims. They are not at home but are travelling toward their country. The second is this, that
First this, Th• … s God's children upon earth Here, Are Strangers, and pilgrim's. They Are not At home but Are traveling towards their country. The second is this, that
ord d, n1 … sy npg1 n2 p-acp n1 av, vbr n2, cc n2. pns32 vbr xx p-acp n1-an p-acp vbr vvg p-acp po32 n1. dt ord vbz d, cst
(9) text (DIV1)
557
Image 113
3353
They prosesse themselves to be so: They prosesse themselves to be so:
pns32 vvb px32 pc-acp vbi av:
(9) text (DIV1)
559
Image 113
3354
They know they are so, and they confesse that they are so, they are not ashamed of it. For the first,
They know they Are so, and they confess that they Are so, they Are not ashamed of it. For the First,
pns32 vvb pns32 vbr av, cc pns32 vvb cst pns32 vbr av, pns32 vbr xx j pp-f pn31. p-acp dt ord,
(9) text (DIV1)
559
Image 113
3355
It is the disposition of him that hath truly interest in better things (though but in faith, It is the disposition of him that hath truly Interest in better things (though but in faith,
pn31 vbz dt n1 pp-f pno31 cst vhz av-j n1 p-acp jc n2 (cs cc-acp p-acp n1,
(9) text (DIV1)
561
Image 113
3356
and hope) to bee a stranger, and a pilgrim in regard of all things here below. And this followes the other:
and hope) to be a stranger, and a pilgrim in regard of all things Here below. And this follows the other:
cc n1) pc-acp vbi dt n1, cc dt n1 p-acp n1 pp-f d n2 av a-acp. cc d vvz dt n-jn:
(9) text (DIV1)
561
Image 113
3357
for where the eyes of the understanding, are opened, and a man is perswaded, there is an imbracing of better things, as our proper good things;
for where the eyes of the understanding, Are opened, and a man is persuaded, there is an embracing of better things, as our proper good things;
c-acp c-crq dt n2 pp-f dt n1, vbr vvn, cc dt n1 vbz vvn, pc-acp vbz dt vvg pp-f j n2, c-acp po12 j j n2;
(9) text (DIV1)
562
Image 113
3358
there is a considering of all other things as things that doe not belong to us, in a manner we are strangers.
there is a considering of all other things as things that do not belong to us, in a manner we Are Strangers.
pc-acp vbz dt vvg pp-f d j-jn n2 c-acp n2 cst vdb xx vvi p-acp pno12, p-acp dt n1 pns12 vbr n2.
(9) text (DIV1)
562
Image 113
3359
When faith apprehends Christ, and heaven, and happinesse to be our own, and our country to be above:
When faith apprehends christ, and heaven, and happiness to be our own, and our country to be above:
c-crq n1 vvz np1, cc n1, cc n1 pc-acp vbi po12 d, cc po12 n1 pc-acp vbi a-acp:
(9) text (DIV1)
562
Image 113
3360
faith apprehending and grasping these things and imbracing them: at the same time, it is to be supposed, and necessarily followes; that we are strangers.
faith apprehending and grasping these things and embracing them: At the same time, it is to be supposed, and necessarily follows; that we Are Strangers.
n1 vvg cc j-vvg d n2 cc vvg pno32: p-acp dt d n1, pn31 vbz pc-acp vbi vvn, cc av-j vvz; cst pns12 vbr n2.
(9) text (DIV1)
562
Image 113
3361
It followes out of the necessity of the thing it selfe:
It follows out of the necessity of the thing it self:
pn31 vvz av pp-f dt n1 pp-f dt n1 pn31 n1:
(9) text (DIV1)
563
Image 113
3362
for upon the very consideration that a man is an heire of heaven, that he hath another country,
for upon the very consideration that a man is an heir of heaven, that he hath Another country,
c-acp p-acp dt j n1 cst dt n1 vbz dt n1 pp-f n1, cst pns31 vhz j-jn n1,
(9) text (DIV1)
563
Image 113
3363
and condition, out of the necessitie of the thing it selfe, though there were no other reason for it, the affections of the soule will be closed up (as it were) to other things;
and condition, out of the necessity of the thing it self, though there were no other reason for it, the affections of the soul will be closed up (as it were) to other things;
cc n1, av pp-f dt n1 pp-f dt n1 pn31 n1, cs pc-acp vbdr dx j-jn n1 p-acp pn31, dt n2 pp-f dt n1 vmb vbi vvn a-acp (c-acp pn31 vbdr) p-acp j-jn n2;
(9) text (DIV1)
563
Image 113
3364
and he will consider of other things, in an inferiour condition as they are.
and he will Consider of other things, in an inferior condition as they Are.
cc pns31 vmb vvi pp-f j-jn n2, p-acp dt j-jn n1 c-acp pns32 vbr.
(9) text (DIV1)
563
Image 113
3365
For the things, though they bee good in their kind and order, both the things above,
For the things, though they be good in their kind and order, both the things above,
p-acp dt n2, cs pns32 vbb j p-acp po32 n1 cc n1, d dt n2 a-acp,
(9) text (DIV1)
564
Image 113
3366
and the things below, yet there being such a difference in these good things;
and the things below, yet there being such a difference in these good things;
cc dt n2 a-acp, av a-acp vbg d dt n1 p-acp d j n2;
(9) text (DIV1)
564
Image 113
3367
and the things here below, the contentments here on earth, being so meanely good, and so short in continuance,
and the things Here below, the contentment's Here on earth, being so meanly good, and so short in Continuance,
cc dt n2 av a-acp, dt n2 av p-acp n1, vbg av av-j j, cc av j p-acp n1,
(9) text (DIV1)
564
Image 113
3368
and so weake in their satisfaction of the soule, that they cannot bee possessed together with the blessed assurance of better things,
and so weak in their satisfaction of the soul, that they cannot be possessed together with the blessed assurance of better things,
cc av j p-acp po32 n1 pp-f dt n1, cst pns32 vmbx vbi vvn av p-acp dt j-vvn n1 pp-f jc n2,
(9) text (DIV1)
564
Image 113
3369
but with the affections of strangers, and pilgrims:
but with the affections of Strangers, and pilgrim's:
cc-acp p-acp dt n2 pp-f n2, cc n2:
(9) text (DIV1)
564
Image 113
3370
this followes I say from the nature of the thing, that in whose eyes heavenly things are great, in his eyes earthly things are meane.
this follows I say from the nature of the thing, that in whose eyes heavenly things Are great, in his eyes earthly things Are mean.
d vvz pns11 vvb p-acp dt n1 pp-f dt n1, cst p-acp rg-crq n2 j n2 vbr j, p-acp po31 n2 j n2 vbr j.
(9) text (DIV1)
564
Image 113
3371
They are accounted as they are, secondary meane things of the way, to help him forward home.
They Are accounted as they Are, secondary mean things of the Way, to help him forward home.
pns32 vbr vvn c-acp pns32 vbr, j j n2 pp-f dt n1, pc-acp vvi pno31 av-j av-an.
(9) text (DIV1)
564
Image 113
3372
If a man were on the top of a great mountaine, he would see the things below to be very little,
If a man were on the top of a great mountain, he would see the things below to be very little,
cs dt n1 vbdr p-acp dt n1 pp-f dt j n1, pns31 vmd vvi dt n2 a-acp pc-acp vbi av j,
(9) text (DIV1)
565
Image 113
3373
and the things above would appeare greater to him, so when the soule is raised up to see great things,
and the things above would appear greater to him, so when the soul is raised up to see great things,
cc dt n2 a-acp vmd vvi jc p-acp pno31, av c-crq dt n1 vbz vvn a-acp pc-acp vvi j n2,
(9) text (DIV1)
565
Image 113
3374
though they be a farre off, as these did with the eye of faith;
though they be a Far off, as these did with the eye of faith;
cs pns32 vbb dt av-j a-acp, c-acp d vdd p-acp dt n1 pp-f n1;
(9) text (DIV1)
565
Image 113
3375
at the same time, his soule looking to things below must needs apprehend them to be little in quantity, as indeed they are.
At the same time, his soul looking to things below must needs apprehend them to be little in quantity, as indeed they Are.
p-acp dt d n1, po31 n1 vvg p-acp n2 a-acp vmb av vvi pno32 pc-acp vbi j p-acp n1, c-acp av pns32 vbr.
(9) text (DIV1)
565
Image 113
3376
If a man were in body lift up to heaven, and should looke upon the earth;
If a man were in body lift up to heaven, and should look upon the earth;
cs dt n1 vbdr p-acp n1 vvi a-acp p-acp n1, cc vmd vvi p-acp dt n1;
(9) text (DIV1)
566
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what were the earth, but a pooresilly point, the whole earth i• … selfe, much more a mans owne possession:
what were the earth, but a pooresilly point, the Whole earth i• … self, much more a men own possession:
r-crq vbdr dt n1, cc-acp dt j n1, dt j-jn n1 n1 … n1, av-d av-dc dt ng1 d n1:
(9) text (DIV1)
566
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so when the soule is lifted up to heaven by faith, (which sets a man in heaven before his time;) when it looks from thence to the earth,
so when the soul is lifted up to heaven by faith, (which sets a man in heaven before his time;) when it looks from thence to the earth,
av c-crq dt n1 vbz vvn a-acp p-acp n1 p-acp n1, (r-crq vvz dt n1 p-acp n1 p-acp po31 n1;) q-crq pn31 vvz p-acp av p-acp dt n1,
(9) text (DIV1)
566
Image 113
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and earthly things, it must of necessity consider them as they are, to bee poore meane things.
and earthly things, it must of necessity Consider them as they Are, to be poor mean things.
cc j n2, pn31 vmb pp-f n1 vvb pno32 c-acp pns32 vbr, pc-acp vbi j j n2.
(9) text (DIV1)
566
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Therefore this followes, that being perswaded of the promises, that is, of the good things promised in religion, in the word of God:
Therefore this follows, that being persuaded of the promises, that is, of the good things promised in Religion, in the word of God:
av d vvz, cst vbg vvn pp-f dt n2, cst vbz, pp-f dt j n2 vvn p-acp n1, p-acp dt n1 pp-f np1:
(9) text (DIV1)
566
Image 113
3381
to earthly things, they were strangers, and pilgrims.
to earthly things, they were Strangers, and pilgrim's.
p-acp j n2, pns32 vbdr n2, cc n2.
(9) text (DIV1)
566
Image 113
3382
He that is from home, and hath another home, which he is not at, he is a stranger: but Christians have another home.
He that is from home, and hath Another home, which he is not At, he is a stranger: but Christians have Another home.
pns31 cst vbz p-acp n1-an, cc vhz j-jn n1-an, r-crq pns31 vbz xx p-acp, pns31 vbz dt n1: cc-acp np1 vhb j-jn n1-an.
(9) text (DIV1)
567
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3383
For first, they are bred from heaven, they are borne from heaven, they are borne in Ierusalem that is from above;
For First, they Are bred from heaven, they Are born from heaven, they Are born in Ierusalem that is from above;
p-acp ord, pns32 vbr vvn p-acp n1, pns32 vbr vvn p-acp n1, pns32 vbr vvn p-acp np1 cst vbz p-acp a-acp;
(9) text (DIV1)
568
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they are borne in the Church by the seed of the word and spirit: now as they are from heaven, so their 〈 ◊ 〉 is to heaven againe:
they Are born in the Church by the seed of the word and Spirit: now as they Are from heaven, so their 〈 ◊ 〉 is to heaven again:
pns32 vbr vvn p-acp dt n1 p-acp dt n1 pp-f dt n1 cc n1: av c-acp pns32 vbr p-acp n1, av po32 〈 sy 〉 vbz p-acp n1 av:
(9) text (DIV1)
568
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3385
for every thing naturally riseth as high as it springeth. As we say of water, it mounts as high as the head of it is:
for every thing naturally Riseth as high as it springs. As we say of water, it mounts as high as the head of it is:
c-acp d n1 av-j vvz p-acp j c-acp pn31 vvz. c-acp pns12 vvb pp-f n1, pn31 vvz p-acp j c-acp dt n1 pp-f pn31 vbz:
(9) text (DIV1)
568
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so our affections mount as high as the spring of them is.
so our affections mount as high as the spring of them is.
av po12 n2 vvb p-acp j c-acp dt n1 pp-f pno32 vbz.
(9) text (DIV1)
568
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3387
Now a Christian being borne from heaven, he tends to that in his affections, that is his country.
Now a Christian being born from heaven, he tends to that in his affections, that is his country.
av dt njp vbg vvn p-acp n1, pns31 vvz p-acp d p-acp po31 n2, cst vbz po31 n1.
(9) text (DIV1)
568
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3388
It is his country, because his father is there, in his glory; and his Saviour is there;
It is his country, Because his father is there, in his glory; and his Saviour is there;
pn31 vbz po31 n1, c-acp po31 n1 vbz a-acp, p-acp po31 n1; cc po31 n1 vbz a-acp;
(9) text (DIV1)
568
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and a great part of his kindred are there, the soules of perfect men, and the glorious Angels in a most glorious manner, (though they be in their attendance upon the earth;) there is his country, his Citie, his house, there is his happinesse, his home.
and a great part of his kindred Are there, the Souls of perfect men, and the glorious Angels in a most glorious manner, (though they be in their attendance upon the earth;) there is his country, his city, his house, there is his happiness, his home.
cc dt j n1 pp-f po31 n1 vbr a-acp, dt n2 pp-f j n2, cc dt j n2 p-acp dt av-ds j n1, (cs pns32 vbb p-acp po32 n1 p-acp dt n1;) a-acp vbz po31 n1, po31 n1, po31 n1, pc-acp vbz po31 n1, po31 n1-an.
(9) text (DIV1)
568
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I shall not need therefore to prove that the godly are strangers. If heaven be his country, earth must needs be the place of his pilgrimage:
I shall not need Therefore to prove that the godly Are Strangers. If heaven be his country, earth must needs be the place of his pilgrimage:
pns11 vmb xx vvi av pc-acp vvi cst dt j vbr n2. cs n1 vbb po31 n1, n1 vmb av vbi dt n1 pp-f po31 n1:
(9) text (DIV1)
568
Image 113
3391
there is no question but that followes. It is said here, they were pilgrims, and strangers upon earth. Vpon earth.
there is no question but that follows. It is said Here, they were pilgrim's, and Strangers upon earth. Upon earth.
pc-acp vbz dx n1 cc-acp cst vvz. pn31 vbz vvn av, pns32 vbdr n2, cc n2 p-acp n1. p-acp n1.
(9) text (DIV1)
568
Image 113
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Because where ever a Christian is, if it be upon any place upon earth, he is a stranger and a pilgrim;
Because where ever a Christian is, if it be upon any place upon earth, he is a stranger and a pilgrim;
c-acp q-crq av dt njp vbz, cs pn31 vbb p-acp d n1 p-acp n1, pns31 vbz dt n1 cc dt n1;
(9) text (DIV1)
569
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3393
if he be in his owne house, he is upon earth, and therefore he is a stranger in his owne house;
if he be in his own house, he is upon earth, and Therefore he is a stranger in his own house;
cs pns31 vbb p-acp po31 d n1, pns31 vbz p-acp n1, cc av pns31 vbz dt n1 p-acp po31 d n1;
(9) text (DIV1)
569
Image 113
3394
if he be in his owne possession, he is upon earth, and therefore he is a stranger in his own possession.
if he be in his own possession, he is upon earth, and Therefore he is a stranger in his own possession.
cs pns31 vbb p-acp po31 d n1, pns31 vbz p-acp n1, cc av pns31 vbz dt n1 p-acp po31 d n1.
(9) text (DIV1)
569
Image 113
3395
As David confessed though he were a King, I am a stranger, and a pilgrim here as all my fathers were, 1 Chron. 29. 15. A King in his kingdome is upon Gods earth,
As David confessed though he were a King, I am a stranger, and a pilgrim Here as all my Father's were, 1 Chronicles 29. 15. A King in his Kingdom is upon God's earth,
p-acp np1 vvd c-acp pns31 vbdr dt n1, pns11 vbm dt n1, cc dt n1 av p-acp d po11 n2 vbdr, crd np1 crd crd dt n1 p-acp po31 n1 vbz p-acp ng1 n1,
(9) text (DIV1)
569
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and therefore he is a stranger in his own kingdome here.
and Therefore he is a stranger in his own Kingdom Here.
cc av pns31 vbz dt n1 p-acp po31 d n1 av.
(9) text (DIV1)
569
Image 113
3397
As Austin saith very well, quisque domus suae, &c. every man is a stranger in his owne house, wee are strangers here on earth; therefore.
As Austin Says very well, Quisque domus suae, etc. every man is a stranger in his own house, we Are Strangers Here on earth; Therefore.
p-acp np1 vvz av av, fw-la fw-la fw-la, av d n1 vbz dt n1 p-acp po31 d n1, pns12 vbr n2 av p-acp n1; av.
(9) text (DIV1)
569
Image 113
3398
It is not any condition on earth that exempts a child of God from being a stranger,
It is not any condition on earth that exempts a child of God from being a stranger,
pn31 vbz xx d n1 p-acp n1 cst vvz dt n1 pp-f np1 p-acp vbg dt n1,
(9) text (DIV1)
569
Image 113
3399
when the greatest Kings in the world have confessed that they were strangers and pilgrims:
when the greatest Kings in the world have confessed that they were Strangers and pilgrim's:
c-crq dt js n2 p-acp dt n1 vhb vvn cst pns32 vbdr n2 cc n2:
(9) text (DIV1)
569
Image 113
3400
so that all Christians, of what condition Ioever they are, from the highest to the meanest, they are all strangers upon earth, it is a cleare point.
so that all Christians, of what condition Ioever they Are, from the highest to the Meanest, they Are all Strangers upon earth, it is a clear point.
av cst d np1, pp-f r-crq n1 av pns32 vbr, p-acp dt js p-acp dt js, pns32 vbr d ng1 p-acp n1, pn31 vbz dt j n1.
(9) text (DIV1)
569
Image 113
3401
And it must needs be so, for the head of Christians was a stranger: his love made him a stranger:
And it must needs be so, for the head of Christians was a stranger: his love made him a stranger:
cc pn31 vmb av vbi av, p-acp dt n1 pp-f np1 vbds dt n1: po31 n1 vvd pno31 dt n1:
(9) text (DIV1)
570
Image 113
3402
for he left his fathers bosome, his love drew him from heaven to earth, and here, he conversed as a stranger:
for he left his Father's bosom, his love drew him from heaven to earth, and Here, he conversed as a stranger:
c-acp pns31 vvd po31 ng1 n1, po31 n1 vvd pno31 p-acp n1 p-acp n1, cc av, pns31 vvd p-acp dt n1:
(9) text (DIV1)
570
Image 113
3403
he dwelt in his body here as a tabernacle which he layd aside for a while, to work the worke of out redemption;
he dwelled in his body Here as a tabernacle which he laid aside for a while, to work the work of out redemption;
pns31 vvd p-acp po31 n1 av p-acp dt n1 r-crq pns31 vvd av p-acp dt n1, pc-acp vvi dt n1 pp-f av n1;
(9) text (DIV1)
570
Image 113
3404
and then after to dwell in it for ever.
and then After to dwell in it for ever.
cc av c-acp pc-acp vvi p-acp pn31 p-acp av.
(9) text (DIV1)
570
Image 113
3405
He was the prime stranger of all strangers, he that makes us all strangers here and Citizens of heaven, he was a stranger on earth.
He was the prime stranger of all Strangers, he that makes us all Strangers Here and Citizens of heaven, he was a stranger on earth.
pns31 vbds dt j-jn n1 pp-f d n2, pns31 cst vvz pno12 d n2 av cc n2 pp-f n1, pns31 vbds dt n1 p-acp n1.
(9) text (DIV1)
570
Image 113
3406
He was not indeed a stranger: for hee was Lord of heaven, and earth: yet in regard of his state of exaltation that was to come after;
He was not indeed a stranger: for he was Lord of heaven, and earth: yet in regard of his state of exaltation that was to come After;
pns31 vbds xx av dt n1: c-acp pns31 vbds n1 pp-f n1, cc n1: av p-acp n1 pp-f po31 n1 pp-f n1 cst vbds pc-acp vvi a-acp;
(9) text (DIV1)
570
Image 113
3407
in regard of dispensation, he was here as a servant: he lived here as a stranger.
in regard of Dispensation, he was Here as a servant: he lived Here as a stranger.
p-acp n1 pp-f n1, pns31 vbds av p-acp dt n1: pns31 vvd av p-acp dt n1.
(9) text (DIV1)
570
Image 113
3408
And indeed he was as strangely used;
And indeed he was as strangely used;
cc av pns31 vbds c-acp av-j vvn;
(9) text (DIV1)
570
Image 113
3409
for hee came among his owne, and his owne knew him not, as it is in Iohn 1. he was not knowne among his owne Countrie men the Iewes: hee was a stranger on earth. for he Come among his own, and his own knew him not, as it is in John 1. he was not known among his own Country men the Iewes: he was a stranger on earth.
c-acp pns31 vvd p-acp po31 d, cc po31 d vvd pno31 xx, c-acp pn31 vbz p-acp np1 crd pns31 vbds xx vvn p-acp po31 d n1 n2 dt np2: pns31 vbds dt n1 p-acp n1.
(9) text (DIV1)
570
Image 113
3410
He conversed with us here, and was among us as a stranger:
He conversed with us Here, and was among us as a stranger:
pns31 vvd p-acp pno12 av, cc vbds p-acp pno12 p-acp dt n1:
(9) text (DIV1)
571
Image 113
3411
you see how his speech and carriage and conversation on earth, it was as a strangers.
you see how his speech and carriage and Conversation on earth, it was as a Strangers.
pn22 vvb c-crq po31 n1 cc n1 cc n1 p-acp n1, pn31 vbds p-acp dt n2.
(9) text (DIV1)
571
Image 113
3412
He was talking alway of his fathers house, and of the kingdome of heaven.
He was talking always of his Father's house, and of the Kingdom of heaven.
pns31 vbds vvg av pp-f po31 ng1 n1, cc pp-f dt n1 pp-f n1.
(9) text (DIV1)
571
Image 113
3413
When he speakes of the estate of the Church, which is the only company of people here, in whom God rules by his spirit;
When he speaks of the estate of the Church, which is the only company of people Here, in whom God rules by his Spirit;
c-crq pns31 vvz pp-f dt n1 pp-f dt n1, r-crq vbz dt j n1 pp-f n1 av, p-acp ro-crq np1 vvz p-acp po31 n1;
(9) text (DIV1)
571
Image 113
3414
yet because they are ordained for the kingdome of heaven; he calls them strangers here, and termes them by that that they are ordained to.
yet Because they Are ordained for the Kingdom of heaven; he calls them Strangers Here, and terms them by that that they Are ordained to.
av c-acp pns32 vbr vvn p-acp dt n1 pp-f n1; pns31 vvz pno32 n2 av, cc n2 pno32 p-acp d cst pns32 vbr vvn p-acp.
(9) text (DIV1)
571
Image 113
3415
All his minde was of the kingdome of heaven:
All his mind was of the Kingdom of heaven:
av-d po31 n1 vbds pp-f dt n1 pp-f n1:
(9) text (DIV1)
571
Image 113
3416
we see after he was risen, the matter of his discourse, as the Gospell tells, it was of the kingdome of heaven, he talked of things that belonged to the kingdom of God:
we see After he was risen, the matter of his discourse, as the Gospel tells, it was of the Kingdom of heaven, he talked of things that belonged to the Kingdom of God:
pns12 vvb c-acp pns31 vbds vvn, dt n1 pp-f po31 n1, c-acp dt n1 vvz, pn31 vbds pp-f dt n1 pp-f n1, pns31 vvd pp-f n2 cst vvd p-acp dt n1 pp-f np1:
(9) text (DIV1)
571
Image 113
3417
all his speeches were that way, and his comparisons were fetched that way. The kingdome of heaven is like to such a thing, and such a thing.
all his Speeches were that Way, and his comparisons were fetched that Way. The Kingdom of heaven is like to such a thing, and such a thing.
d po31 n2 vbdr d n1, cc po31 n2 vbdr vvn cst n1. dt n1 pp-f n1 vbz av-j p-acp d dt n1, cc d dt n1.
(9) text (DIV1)
571
Image 113
3418
And all his worke was to draw men from the earth. As it was his grand work to redeem men from the earth;
And all his work was to draw men from the earth. As it was his grand work to Redeem men from the earth;
cc d po31 n1 vbds pc-acp vvi n2 p-acp dt n1. p-acp pn31 vbds po31 j n1 pc-acp vvi n2 p-acp dt n1;
(9) text (DIV1)
571
Image 113
3419
that is, from hell, and from their cursed condition:
that is, from hell, and from their cursed condition:
d vbz, p-acp n1, cc p-acp po32 j-vvn n1:
(9) text (DIV1)
571
Image 113
3420
so the matter of his teaching was answerable to his work, to draw men to heaven, all the paines that he tooke before,
so the matter of his teaching was answerable to his work, to draw men to heaven, all the pains that he took before,
av dt n1 pp-f po31 n-vvg vbds j p-acp po31 n1, pc-acp vvi n2 p-acp n1, d dt n2 cst pns31 vvd a-acp,
(9) text (DIV1)
571
Image 113
3421
and after his death till he was taken into heaven it tended that way.
and After his death till he was taken into heaven it tended that Way.
cc p-acp po31 n1 c-acp pns31 vbds vvn p-acp n1 pn31 vvd cst n1.
(9) text (DIV1)
571
Image 113
3422
He came from heaven to earth to wooe us to be a spouse to himselfe, he came from heaven into a strange countrie, to take us for his spouse, to take our nature,
He Come from heaven to earth to woo us to be a spouse to himself, he Come from heaven into a strange country, to take us for his spouse, to take our nature,
pns31 vvd p-acp n1 p-acp n1 pc-acp vvi pno12 pc-acp vbi dt n1 p-acp px31, pns31 vvd p-acp n1 p-acp dt j n1, pc-acp vvi pno12 p-acp po31 n1, pc-acp vvi po12 n1,
(9) text (DIV1)
572
Image 113
3423
and in our nature, to winne us to die for us: he carried himselfe as a stranger every way, he regarded not earthly things.
and in our nature, to win us to die for us: he carried himself as a stranger every Way, he regarded not earthly things.
cc p-acp po12 n1, pc-acp vvi pno12 pc-acp vvi p-acp pno12: pns31 vvd px31 p-acp dt n1 d n1, pns31 vvd xx j n2.
(9) text (DIV1)
572
Image 113
3424
Now answerable to our head Christ must all Christians bee in their affections and dispositions, we must be conformable to him;
Now answerable to our head christ must all Christians be in their affections and dispositions, we must be conformable to him;
av j p-acp po12 n1 np1 vmb d np1 vbb p-acp po32 n2 cc n2, pns12 vmb vbi j p-acp pno31;
(9) text (DIV1)
572
Image 113
3425
we must be strangers as he was.
we must be Strangers as he was.
pns12 vmb vbi n2 c-acp pns31 vbds.
(9) text (DIV1)
572
Image 113
3426
All that looke to die in the faith of Christ, and to be happy for ever, they must witnesse their believing,
All that look to die in the faith of christ, and to be happy for ever, they must witness their believing,
d cst vvb pc-acp vvi p-acp dt n1 pp-f np1, cc pc-acp vbi j p-acp av, pns32 vmb vvi po32 vvg,
(9) text (DIV1)
573
Image 113
3427
and loving of better things by an answerable carriage to all things here below, they must have the affection of strangers, and travailers: Faith doth enforce this.
and loving of better things by an answerable carriage to all things Here below, they must have the affection of Strangers, and travelers: Faith does enforce this.
cc vvg pp-f jc n2 p-acp dt j n1 p-acp d n2 av a-acp, pns32 vmb vhi dt n1 pp-f n2, cc n2: n1 vdz vvi d.
(9) text (DIV1)
573
Image 113
3428
It is the nature of the soule from a principle and ground of nature, that when the soule is carried up one way, it is shut another:
It is the nature of the soul from a principle and ground of nature, that when the soul is carried up one Way, it is shut Another:
pn31 vbz dt n1 pp-f dt n1 p-acp dt n1 cc n1 pp-f n1, cst c-crq dt n1 vbz vvn a-acp crd n1, pn31 vbz vvn j-jn:
(9) text (DIV1)
573
Image 113
3429
when it cleaves unto, and imbraceth better things, when it is open to heaven, the point of the soule is shut to the earth,
when it cleaves unto, and Embraceth better things, when it is open to heaven, the point of the soul is shut to the earth,
c-crq pn31 vvz p-acp, cc vvz j n2, c-crq pn31 vbz j p-acp n1, dt n1 pp-f dt n1 vbz vvn p-acp dt n1,
(9) text (DIV1)
573
Image 113
3430
and wee looke upon these things as strangers and pilgrims, only for necessary use. These, holy men the Patriarchs were strangers.
and we look upon these things as Strangers and pilgrim's, only for necessary use. These, holy men the Patriarchs were Strangers.
cc pns12 vvb p-acp d n2 c-acp n2 cc n2, av-j p-acp j n1. d, j n2 dt n2 vbdr n2.
(9) text (DIV1)
573
Image 113
3431
Strangers in their owne esteeme, As Abraham, and Iacob, they confesse they were sojourners, and David though he were a King, Strangers in their own esteem, As Abraham, and Iacob, they confess they were sojourners, and David though he were a King,
n2 p-acp po32 d n1, c-acp np1, cc np1, pns32 vvb pns32 vbdr n2, cc np1 cs pns31 vbdr dt n1,
(9) text (DIV1)
575
Image 113
3432
yet he saith, he was a stranger, as all his fathers were. So all the Patriarchs they professed themselves to be strangers, and sojourners;
yet he Says, he was a stranger, as all his Father's were. So all the Patriarchs they professed themselves to be Strangers, and sojourners;
av pns31 vvz, pns31 vbds dt n1, c-acp d po31 n2 vbdr. av av-d dt n2 pns32 vvd px32 pc-acp vbi n2, cc n2;
(9) text (DIV1)
575
Image 113
3433
and they did it not in word only but in deed: they shewed it by dwelling in tabernacles, and tents, poore things, fit for strangers;
and they did it not in word only but in deed: they showed it by Dwelling in Tabernacles, and tents, poor things, fit for Strangers;
cc pns32 vdd pn31 xx p-acp n1 av-j cc-acp p-acp n1: pns32 vvd pn31 p-acp vvg p-acp n2, cc n2, j n2, j p-acp n2;
(9) text (DIV1)
575
Image 113
3434
heaven was their house, Tabernacles are moveable, weak things that have no foundation: So they knew their life was like a tabernacle here.
heaven was their house, Tabernacles Are movable, weak things that have no Foundation: So they knew their life was like a tabernacle Here.
n1 vbds po32 n1, n2 vbr j, j n2 cst vhb dx n1: av pns32 vvd po32 n1 vbds av-j dt n1 av.
(9) text (DIV1)
575
Image 113
3435
And their manner of life shewed what they looked for, they carried themselves as those that hoped, and looked for better things.
And their manner of life showed what they looked for, they carried themselves as those that hoped, and looked for better things.
cc po32 n1 pp-f n1 vvd r-crq pns32 vvd p-acp, pns32 vvd px32 p-acp d cst vvd, cc vvd p-acp jc n2.
(9) text (DIV1)
575
Image 113
3436
They were strangers in their dispositions, they affected things above, and cared no more for these things then for necessary use, to helpe them to serve God in their places;
They were Strangers in their dispositions, they affected things above, and cared no more for these things then for necessary use, to help them to serve God in their places;
pns32 vbdr n2 p-acp po32 n2, pns32 vvd n2 a-acp, cc vvd dx dc p-acp d n2 av p-acp j n1, pc-acp vvi pno32 pc-acp vvi np1 p-acp po32 n2;
(9) text (DIV1)
575
Image 113
3437
and those that are strangers in their dispositions they desire to be at home. Againe they were strangers in GODS esteeme. God termed them so;
and those that Are Strangers in their dispositions they desire to be At home. Again they were Strangers in GOD'S esteem. God termed them so;
cc d cst vbr n2 p-acp po32 n2 pns32 vvb pc-acp vbi p-acp n1-an. av pns32 vbdr n2 p-acp npg1 n1. np1 vvd pno32 av;
(9) text (DIV1)
575
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and so it is with all that believe in Christ:
and so it is with all that believe in christ:
cc av pn31 vbz p-acp d cst vvb p-acp np1:
(9) text (DIV1)
576
Image 113
3439
when we once believe and are new creatures, new borne to a better inheritance, presently at the same time we are strangers here.
when we once believe and Are new creatures, new born to a better inheritance, presently At the same time we Are Strangers Here.
c-crq pns12 a-acp vvb cc vbr j n2, av-j vvn p-acp dt jc n1, av-j p-acp dt d n1 pns12 vbr n2 av.
(9) text (DIV1)
576
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3440
Strangers likewise in the esteeme of the world. The world used them as strangers, strangely. When a man leaveth the world and cleaveth to God;
Strangers likewise in the esteem of the world. The world used them as Strangers, strangely. When a man Leaveth the world and cleaveth to God;
n2 av p-acp dt n1 pp-f dt n1. dt n1 vvd pno32 p-acp n2, av-j. c-crq dt n1 vvz dt n1 cc vvz p-acp np1;
(9) text (DIV1)
577
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3441
presently the world setteth on him by reproaches, and all they can; because they think he will disgrace them by his change;
presently the world sets on him by Reproaches, and all they can; Because they think he will disgrace them by his change;
av-j dt n1 vvz p-acp pno31 p-acp n2, cc d pns32 vmb; c-acp pns32 vvb pns31 vmb vvi pno32 p-acp po31 n1;
(9) text (DIV1)
577
Image 113
3442
therefore they labour to make him, as black as they may that way: they use all strangely that breake from them. God will have it so:
Therefore they labour to make him, as black as they may that Way: they use all strangely that break from them. God will have it so:
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(9) text (DIV1)
577
Image 113
3443
because he will have his children not to love the world, therefore he will have the world hate them.
Because he will have his children not to love the world, Therefore he will have the world hate them.
c-acp pns31 vmb vhi po31 n2 xx pc-acp vvi dt n1, av pns31 vmb vhi dt n1 vvb pno32.
(9) text (DIV1)
577
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3444
So they are strangers in that respect, they think it strange that they doe not as they did formerly;
So they Are Strangers in that respect, they think it strange that they do not as they did formerly;
av pns32 vbr n2 p-acp d n1, pns32 vvb pn31 j cst pns32 vdb xx c-acp pns32 vdd av-j;
(9) text (DIV1)
577
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3445
that they doe not as they doe, wicked men thinke it strange that they runne not with them into the same excesse of ryot:
that they do not as they do, wicked men think it strange that they run not with them into the same excess of riot:
cst pns32 vdb xx c-acp pns32 vdb, j n2 vvb pn31 j cst pns32 vvb xx p-acp pno32 p-acp dt d n1 pp-f n1:
(9) text (DIV1)
577
Image 113
3446
so, they are strangers in the esteem of wicked men. So they are strangers in regard of their place, heaven is their hope:
so, they Are Strangers in the esteem of wicked men. So they Are Strangers in regard of their place, heaven is their hope:
av, pns32 vbr n2 p-acp dt n1 pp-f j n2. av pns32 vbr n2 p-acp n1 pp-f po32 n1, n1 vbz po32 n1:
(9) text (DIV1)
577
Image 113
3447
they are begotten to an inheritance, immortall, undefiled, &c. they live in a place where they are strangers, they are every way strangers.
they Are begotten to an inheritance, immortal, undefiled, etc. they live in a place where they Are Strangers, they Are every Way Strangers.
pns32 vbr vvn p-acp dt n1, j, j, av pns32 vvb p-acp dt n1 c-crq pns32 vbr n2, pns32 vbr d n1 n2.
(9) text (DIV1)
578
Image 113
3448
But you will say, wicked men are strangers, and pilgrims too? I answer, they are indeed so:
But you will say, wicked men Are Strangers, and pilgrim's too? I answer, they Are indeed so:
p-acp pn22 vmb vvi, j n2 vbr n2, cc n2 av? pns11 vvb, pns32 vbr av av:
(9) text (DIV1)
579
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for in regard of the shortnesse of their lives, and the uncertaintie of the things they injoy:
for in regard of the shortness of their lives, and the uncertainty of the things they enjoy:
c-acp p-acp n1 pp-f dt n1 pp-f po32 n2, cc dt n1 pp-f dt n2 pns32 vvb:
(9) text (DIV1)
580
Image 113
3450
for they outlive all their happines here, they are snatched hence before they bee aware, therefore they are but travellers here;
for they outlive all their happiness Here, they Are snatched hence before they be aware, Therefore they Are but travellers Here;
c-acp pns32 vvb d po32 n1 av, pns32 vbr vvn av c-acp pns32 vbb j, av pns32 vbr p-acp n2 av;
(9) text (DIV1)
580
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3451
but they goe from ill to worse:
but they go from ill to Worse:
cc-acp pns32 vvb p-acp j-jn p-acp jc:
(9) text (DIV1)
580
Image 113
3452
yet in regard of their affections they are no strangers, but account themselves at home from a spirit of infidelity, and pride, and earthlinesse.
yet in regard of their affections they Are no Strangers, but account themselves At home from a Spirit of infidelity, and pride, and earthliness.
av p-acp n1 pp-f po32 n2 pns32 vbr dx n2, cc-acp vvb px32 p-acp n1-an p-acp dt n1 pp-f n1, cc n1, cc n1.
(9) text (DIV1)
580
Image 113
3453
Therefore they are called men of the earth, and those that dwell on the earth, in the Revelation:
Therefore they Are called men of the earth, and those that dwell on the earth, in the Revelation:
av pns32 vbr vvn n2 pp-f dt n1, cc d cst vvb p-acp dt n1, p-acp dt n1:
(9) text (DIV1)
580
Image 113
3454
because they looke no furtherthen the earth, and here they roote, and fix their affections upon this earth:
Because they look no furtherthen the earth, and Here they root, and fix their affections upon this earth:
c-acp pns32 vvb dx n1 dt n1, cc av pns32 n1, cc vvi po32 n2 p-acp d n1:
(9) text (DIV1)
580
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3455
they do not fix their hearts and affections upon the things above, they looke not after them, they care not for them, they value them not nor esteeme them.
they do not fix their hearts and affections upon the things above, they look not After them, they care not for them, they valve them not nor esteem them.
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(9) text (DIV1)
580
Image 113
3456
Therefore, answerable to their thoughts, and bent of their soule and mind, is their discourse, their speech and carriage:
Therefore, answerable to their thoughts, and bent of their soul and mind, is their discourse, their speech and carriage:
av, j p-acp po32 n2, cc vvn pp-f po32 n1 cc n1, vbz po32 n1, po32 n1 cc n1:
(9) text (DIV1)
580
Image 113
3457
and thereupon they are called men of the earth, and called the world, because they love nothing but the world;
and thereupon they Are called men of the earth, and called the world, Because they love nothing but the world;
cc av pns32 vbr vvn n2 pp-f dt n1, cc vvd dt n1, c-acp pns32 vvb pix cc-acp dt n1;
(9) text (DIV1)
580
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3458
they are as it were changed into the things they love, they are earth, as the Prophet saith, Oh earth, earth, &c. and they are the world,
they Are as it were changed into the things they love, they Are earth, as the Prophet Says, O earth, earth, etc. and they Are the world,
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(9) text (DIV1)
580
Image 113
3459
because their affection of love joynes them to these earthly things.
Because their affection of love joins them to these earthly things.
c-acp po32 n1 pp-f n1 vvz pno32 p-acp d j n2.
(9) text (DIV1)
580
Image 113
3460
The Church in the Revelation is called heaven: but the beast is said, to rise out of the earth:
The Church in the Revelation is called heaven: but the beast is said, to rise out of the earth:
dt n1 p-acp dt n1 vbz vvn n1: p-acp dt n1 vbz vvn, pc-acp vvi av pp-f dt n1:
(9) text (DIV1)
580
Image 113
3461
for that which bred the carnall religion of Popery it was nothing but earth, and earthly respects.
for that which bred the carnal Religion of Popery it was nothing but earth, and earthly respects.
p-acp d r-crq vvd dt j n1 pp-f n1 pn31 vbds pix cc-acp n1, cc j n2.
(9) text (DIV1)
580
Image 113
3462
Therefore how ever they are strangers here, that they cannot be here long, and they have soules that are of an everlasting continuance:
Therefore how ever they Are Strangers Here, that they cannot be Here long, and they have Souls that Are of an everlasting Continuance:
av c-crq av pns32 vbr n2 av, cst pns32 vmbx vbi av av-j, cc pns32 vhb ng1 d vbr pp-f dt j n1:
(9) text (DIV1)
580
Image 113
3463
yet because their affections, and the bent of their soules are all here, they account themselves at home here,
yet Because their affections, and the bent of their Souls Are all Here, they account themselves At home Here,
av c-acp po32 n2, cc dt n1 pp-f po32 n2 vbr d av, pns32 vvb px32 p-acp n1-an av,
(9) text (DIV1)
580
Image 113
3464
and here they plant themselves, and their posterity, therefore though in some sence they be strangers,
and Here they plant themselves, and their posterity, Therefore though in Some sense they be Strangers,
cc av pns32 vvb px32, cc po32 n1, av c-acp p-acp d n1 pns32 vbb n2,
(9) text (DIV1)
580
Image 113
3465
yet not in that sence that the children of God are.
yet not in that sense that the children of God Are.
av xx p-acp d n1 cst dt n2 pp-f np1 vbr.
(9) text (DIV1)
580
Image 113
3466
Every Christian is borne from above, and borne to things above, and hee is a stranger here.
Every Christian is born from above, and born to things above, and he is a stranger Here.
d np1 vbz vvn p-acp a-acp, cc vvn p-acp n2 a-acp, cc pns31 vbz dt n1 av.
(9) text (DIV1)
581
Image 113
3467
All his course from his new birth till he come to the possession of his inheritance in heaven, it is nothing but a travailing, he never sits down,
All his course from his new birth till he come to the possession of his inheritance in heaven, it is nothing but a travailing, he never sits down,
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(9) text (DIV1)
581
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3468
but is alway in his motion, and passage. Every good work is a step of his way: he is in motion still;
but is always in his motion, and passage. Every good work is a step of his Way: he is in motion still;
cc-acp vbz av p-acp po31 n1, cc n1. np1 j n1 vbz dt n1 pp-f po31 n1: pns31 vbz p-acp n1 av;
(9) text (DIV1)
581
Image 113
3469
he takes degrees from better to better, from grace to grace, from knowledge to knowledge, till he come to his home.
he Takes Degrees from better to better, from grace to grace, from knowledge to knowledge, till he come to his home.
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(9) text (DIV1)
581
Image 113
3470
Let us make a tryall of our selves, how our affections stand to these things;
Let us make a trial of our selves, how our affections stand to these things;
vvb pno12 vvi dt n1 pp-f po12 n2, c-crq po12 n2 vvb p-acp d n2;
(9) text (DIV1)
582
Image 113
3471
whether our hearts bee weaned from earthly things, undoubtedly if we have imbraced Christ, we shall use the world as though wee used it not.
whither our hearts be weaned from earthly things, undoubtedly if we have embraced christ, we shall use the world as though we used it not.
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(9) text (DIV1)
582
Image 113
3472
We shall be transformed into the Image of Christ, and he used the things of this world as a stranger, only to comfort him in the way;
We shall be transformed into the Image of christ, and he used the things of this world as a stranger, only to Comfort him in the Way;
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(9) text (DIV1)
582
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we shall have the same mind that he had.
we shall have the same mind that he had.
pns12 vmb vhi dt d n1 cst pns31 vhd.
(9) text (DIV1)
582
Image 113
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We shall carrie our selves as strangers, as those that hope for a country in heaven.
We shall carry our selves as Strangers, as those that hope for a country in heaven.
pns12 vmb vvi po12 n2 p-acp n2, c-acp d cst vvb p-acp dt n1 p-acp n1.
(9) text (DIV1)
582
Image 113
3475
Therefore I will name some particulars, to shew the condition, and carriage of a stranger.
Therefore I will name Some particulars, to show the condition, and carriage of a stranger.
av pns11 vmb vvi d n2-j, pc-acp vvi dt n1, cc n1 pp-f dt n1.
(9) text (DIV1)
582
Image 113
3476
First of all, a stranger is travailing to another country (to joyne both in one,
First of all, a stranger is travailing to Another country (to join both in one,
ord pp-f d, dt n1 vbz vvg p-acp j-jn n1 (pc-acp vvi d p-acp pi,
(9) text (DIV1)
583
Image 113
3477
for the one followes the other) he that is a stranger, that apprehends what he is,
for the one follows the other) he that is a stranger, that apprehends what he is,
p-acp dt crd vvz dt n-jn) pns31 cst vbz dt n1, cst vvz r-crq pns31 vbz,
(9) text (DIV1)
583
Image 113
3478
and apprehends that he hath a countrie to goe to, hee travailes toward it. A stranger that is travailing homeward, he is content with his present condition:
and apprehends that he hath a country to go to, he travails towards it. A stranger that is travailing homeward, he is content with his present condition:
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(9) text (DIV1)
583
Image 113
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for he knowes he shall have better at home.
for he knows he shall have better At home.
c-acp pns31 vvz pns31 vmb vhi jc p-acp n1-an.
(9) text (DIV1)
584
Image 113
3480
In Iere. 45. God by Ieremy speakes to Bar• … ch a good man, I will destroy all these things,
In Jeremiah 45. God by Ieremy speaks to Bar• … changed a good man, I will destroy all these things,
p-acp np1 crd np1 p-acp np1 vvz p-acp np1 … vvn dt j n1, pns11 vmb vvi d d n2,
(9) text (DIV1)
584
Image 113
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and dost 〈 ◊ 〉 seeke great things for thy selfe? If a Christian did consider, Iam going to heaven, to God, what do I seeking great things here, which God will destroy? What will become of heaven and earth,and dost 〈 ◊ 〉 seek great things for thy self? If a Christian did Consider, Iam going to heaven, to God, what do I seeking great things Here, which God will destroy? What will become of heaven and earth,
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(9) text (DIV1)
584
Image 113
3482
and all things here ere long? And if the time be long ere heaven and earth be destroyed,
and all things Here ere long? And if the time be long ere heaven and earth be destroyed,
cc d n2 av c-acp av-j? cc cs dt n1 vbb j p-acp n1 cc n1 vbb vvn,
(9) text (DIV1)
584
Image 113
3483
yet what will become of me ere long? I shall be turned to earth,
yet what will become of me ere long? I shall be turned to earth,
av q-crq vmb vvi pp-f pno11 c-acp j? pns11 vmb vbi vvn p-acp n1,
(9) text (DIV1)
584
Image 113
3484
and shall I seeke great things here upon earth? Shall I not be content with my portion? certainely a stranger is content with his present portion, he that is a traveller,
and shall I seek great things Here upon earth? Shall I not be content with my portion? Certainly a stranger is content with his present portion, he that is a traveller,
cc vmb pns11 vvi j n2 av p-acp n1? vmb pns11 xx vbi j p-acp po11 n1? av-j dt n1 vbz j p-acp po31 j n1, pns31 cst vbz dt n1,
(9) text (DIV1)
584
Image 113
3485
when he comes to his Inne, if perhaps things be not so cleane, if his usage bee not so good;
when he comes to his Inn, if perhaps things be not so clean, if his usage be not so good;
c-crq pns31 vvz p-acp po31 n1, cs av n2 vbb xx av av-j, cs po31 n1 vbb xx av j;
(9) text (DIV1)
584
Image 113
3486
he thinkes it is but a night and away; it is no great matter, this is not the maine;
he thinks it is but a night and away; it is no great matter, this is not the main;
pns31 vvz pn31 vbz p-acp dt n1 cc av; pn31 vbz dx j n1, d vbz xx dt j;
(9) text (DIV1)
584
Image 113
3487
he will not be over much discontent, and quarrell at any unkind usage in the way,
he will not be over much discontent, and quarrel At any unkind usage in the Way,
pns31 vmb xx vbi p-acp d n-jn, cc n1 p-acp d j n1 p-acp dt n1,
(9) text (DIV1)
584
Image 113
3488
for he knowes he shall have better usage when he comes home.
for he knows he shall have better usage when he comes home.
c-acp pns31 vvz pns31 vmb vhi jc n1 c-crq pns31 vvz av-an.
(9) text (DIV1)
584
Image 113
3489
Therefore as he will bee content with little, be it what it will be, he knows it is not the maine.
Therefore as he will be content with little, be it what it will be, he knows it is not the main.
av c-acp pns31 vmb vbi j p-acp j, vbb pn31 q-crq pn31 vmb vbi, pns31 vvz pn31 vbz xx dt j.
(9) text (DIV1)
584
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3490
So he will be patient if he meete with unkind usage, hee will not stand quarrelling by the way,
So he will be patient if he meet with unkind usage, he will not stand quarreling by the Way,
av pns31 vmb vbi j cs pns31 vvb p-acp j n1, pns31 vmb xx vvi vvg p-acp dt n1,
(9) text (DIV1)
585
Image 113
3491
and so hinder himselfe in his journey. he will be patient in the injuries, and wrongs in this life.
and so hinder himself in his journey. he will be patient in the injuries, and wrongs in this life.
cc av vvi px31 p-acp po31 n1. pns31 vmb vbi j p-acp dt n2, cc vvz p-acp d n1.
(9) text (DIV1)
585
Image 113
3492
If a Prince be mis-used in another country, he is contented, and thinkes with himselfe, I have a country where I shall be more respected;
If a Prince be misused in Another country, he is contented, and thinks with himself, I have a country where I shall be more respected;
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(9) text (DIV1)
585
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3493
and therefore he beares it the more willingly.
and Therefore he bears it the more willingly.
cc av pns31 vvz pn31 dt av-dc av-j.
(9) text (DIV1)
585
Image 113
3494
So a Christian is a King, he is an heire, and being a stranger, he shall meete with dogges in this world;
So a Christian is a King, he is an heir, and being a stranger, he shall meet with Dogs in this world;
np1 dt njp vbz dt n1, pns31 vbz dt n1, cc vbg dt n1, pns31 vmb vvi p-acp n2 p-acp d n1;
(9) text (DIV1)
585
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3495
as, who doe dogs bark at, but at strangers? now being strangers we must looke for dogged usage.
as, who do Dogs bark At, but At Strangers? now being Strangers we must look for dogged usage.
c-acp, r-crq vdb n2 vvi p-acp, cc-acp p-acp n2? av vbg n2 pns12 vmb vvi p-acp j n1.
(9) text (DIV1)
585
Image 113
3496
It is no wonder that dogs barke at strangers, it is their kind:
It is no wonder that Dogs bark At Strangers, it is their kind:
pn31 vbz dx n1 cst ng1 n1 p-acp n2, pn31 vbz po32 n1:
(9) text (DIV1)
585
Image 113
3497
they consider it is the disposition of wicked men to doe so, they doe but their kind.
they Consider it is the disposition of wicked men to do so, they do but their kind.
pns32 vvb pn31 vbz dt n1 pp-f j n2 pc-acp vdi av, pns32 vdb p-acp po32 n1.
(9) text (DIV1)
585
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3498
Would a man have dogs not to barke? and would we have wicked men that have evill tongues not to scorne that they know not? to doe otherwise is to forget their kinde.
Would a man have Dogs not to bark? and would we have wicked men that have evil tongues not to scorn that they know not? to do otherwise is to forget their kind.
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(9) text (DIV1)
585
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3499
A Christian knowes they doe but their kind, he pitties them, and he doth not stop his journey and his course for it.
A Christian knows they do but their kind, he pities them, and he does not stop his journey and his course for it.
dt njp vvz pns32 vdb p-acp po32 n1, pns31 vvz pno32, cc pns31 vdz xx vvi po31 n1 cc po31 n1 p-acp pn31.
(9) text (DIV1)
585
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3500
He will not be scorned out of his religion by a company of prophane spirits, hee will not be laughed out of his course;
He will not be scorned out of his Religion by a company of profane spirits, he will not be laughed out of his course;
pns31 vmb xx vbi vvn av pp-f po31 n1 p-acp dt n1 pp-f j n2, pns31 vmb xx vbi vvn av pp-f po31 n1;
(9) text (DIV1)
585
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3501
he knowes what he doth better than they, they are madde, and fooles, he knowes it;
he knows what he does better than they, they Are mad, and Fools, he knows it;
pns31 vvz r-crq pns31 vdz vvi cs pns32, pns32 vbr j, cc n2, pns31 vvz pn31;
(9) text (DIV1)
585
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and they shall know it themselves ere long.
and they shall know it themselves ere long.
cc pns32 vmb vvi pn31 px32 c-acp j.
(9) text (DIV1)
585
Image 113
3503
He knowes that he is in a serious judicious course that he can approve, and they cannot theirs,
He knows that he is in a serious judicious course that he can approve, and they cannot theirs,
pns31 vvz cst pns31 vbz p-acp dt j j n1 cst pns31 vmb vvi, cc pns32 vmbx png32,
(9) text (DIV1)
585
Image 113
3504
therefore he will not be scorned out of his course. Thus faith in Christ makes him that is a stranger here, content, and patient.
Therefore he will not be scorned out of his course. Thus faith in christ makes him that is a stranger Here, content, and patient.
av pns31 vmb xx vbi vvn av pp-f po31 n1. av n1 p-acp np1 vvz pno31 cst vbz dt n1 av, n1, cc j.
(9) text (DIV1)
585
Image 113
3505
He whose soule hath imbraced Christ is contented with any thing: any thing is sufficient to his soule, that is filled with better things.
He whose soul hath embraced christ is contented with any thing: any thing is sufficient to his soul, that is filled with better things.
pns31 r-crq n1 vhz vvn np1 vbz vvn p-acp d n1: d n1 vbz j p-acp po31 n1, cst vbz vvn p-acp jc n2.
(9) text (DIV1)
586
Image 113
3506
Nothing will content a covetous earthly man; a man of the earth: such men think themselves at home, they make a league with hell, and death;
Nothing will content a covetous earthly man; a man of the earth: such men think themselves At home, they make a league with hell, and death;
pix vmb vvi dt j j n1; dt n1 pp-f dt n1: d n2 vvb px32 p-acp n1-an, pns32 vvb dt n1 p-acp n1, cc n1;
(9) text (DIV1)
586
Image 113
3507
the men of the world they thinke they shall live here alway:
the men of the world they think they shall live Here always:
dt n2 pp-f dt n1 pns32 vvb pns32 vmb vvi av av:
(9) text (DIV1)
586
Image 113
3508
but a Christian, that imbraceth a better life with Christ in happinesse to come, he knowes he shall not be here long, hee is here but as a stranger,
but a Christian, that Embraceth a better life with christ in happiness to come, he knows he shall not be Here long, he is Here but as a stranger,
cc-acp dt njp, cst vvz dt jc n1 p-acp np1 p-acp n1 pc-acp vvi, pns31 vvz pns31 vmb xx vbi av av-j, pns31 vbz av cc-acp c-acp dt n1,
(9) text (DIV1)
586
Image 113
3509
and shall shortly bee at home, and therefore he is contented with any thing.
and shall shortly be At home, and Therefore he is contented with any thing.
cc vmb av-j vbi p-acp n1-an, cc av pns31 vbz vvn p-acp d n1.
(9) text (DIV1)
586
Image 113
3510
Likewise the knowledge of this that we are strangers and pilgrims, it will make a man not only content and patient,
Likewise the knowledge of this that we Are Strangers and pilgrim's, it will make a man not only content and patient,
av dt n1 pp-f d cst pns12 vbr n2 cc n2, pn31 vmb vvi dt n1 xx av-j j cc j,
(9) text (DIV1)
587
Image 113
3511
but thankfull, for any kindnesse he finds in this world; that God sweetens his absence from heaven, and his pilgrimage on earth what;
but thankful, for any kindness he finds in this world; that God sweetens his absence from heaven, and his pilgrimage on earth what;
cc-acp j, c-acp d n1 pns31 vvz p-acp d n1; cst np1 vvz po31 n1 p-acp n1, cc po31 n1 p-acp n1 r-crq;
(9) text (DIV1)
587
Image 113
3512
that God should love me so, not only to give me heaven;
that God should love me so, not only to give me heaven;
d np1 vmd vvi pno11 av, xx av-j pc-acp vvi pno11 n1;
(9) text (DIV1)
587
Image 113
3513
but to give me contentments on the earth to sweeten my way to heaven, what a mercy is this!
but to give me contentment's on the earth to sweeten my Way to heaven, what a mercy is this!
cc-acp pc-acp vvi pno11 n2 p-acp dt n1 pc-acp vvi po11 n1 p-acp n1, r-crq dt n1 vbz d!
(9) text (DIV1)
587
Image 113
3514
He is thankfull for any contentment, hee is thankfull to the world, to those that doe any thing for him, that afford him any courtesie here that may helpe him in his pilgrimage,
He is thankful for any contentment, he is thankful to the world, to those that do any thing for him, that afford him any courtesy Here that may help him in his pilgrimage,
pns31 vbz j p-acp d n1, pns31 vbz j p-acp dt n1, p-acp d cst vdb d n1 p-acp pno31, cst vvb pno31 d n1 av cst vmb vvi pno31 p-acp po31 n1,
(9) text (DIV1)
587
Image 113
3515
and make it lesse troublesome and cumbersome to him. All the Saints in former time were wondrous thankfull for that they had:
and make it less troublesome and cumbersome to him. All the Saints in former time were wondrous thankful for that they had:
cc vvi pn31 av-dc j cc j p-acp pno31. d dt n2 p-acp j n1 vbdr j j p-acp cst pns32 vhd:
(9) text (DIV1)
587
Image 113
3516
for what can a travailer look for but discourtesies, and hard usage? and if he find any thing better he will be thankfull:
for what can a traveler look for but discourtesies, and hard usage? and if he find any thing better he will be thankful:
c-acp r-crq vmb dt n1 vvb p-acp p-acp n2, cc j n1? cc cs pns31 vvb d n1 j pns31 vmb vbi j:
(9) text (DIV1)
588
Image 113
3517
certainely it is more then I • … ooked for, saith he.
Certainly it is more then I • … ooked for, Says he.
av-j pn31 vbz dc cs pns11 • … j-vvn-u c-acp, vvz pns31.
(9) text (DIV1)
588
Image 113
3518
When a man is bent toward heaven, hee cannot but looke for hard • … sage from the world.
When a man is bent towards heaven, he cannot but look for hard • … sage from the world.
c-crq dt n1 vbz vvn p-acp n1, pns31 vmbx p-acp vvi p-acp j • … j-jn p-acp dt n1.
(9) text (DIV1)
588
Image 113
3519
We see when Christ did but look toward Ierusalem, the Samaritans • … ad enough, they began to maligne him,
We see when christ did but look towards Ierusalem, the Samaritans • … ad enough, they began to malign him,
pns12 vvb c-crq np1 vdd p-acp vvi p-acp np1, dt njp2 • … fw-la av-d, pns32 vvd pc-acp vvi pno31,
(9) text (DIV1)
588
Image 113
3520
why? his face was toward Ierusalem. So when base worldlings see that a man will to heaven,
why? his face was towards Ierusalem. So when base worldlings see that a man will to heaven,
q-crq? po31 n1 vbds p-acp np1. av c-crq j n2 vvb cst dt n1 vmb p-acp n1,
(9) text (DIV1)
588
Image 113
3521
and leave their company, and courses, they cannot digest this.
and leave their company, and courses, they cannot digest this.
cc vvi po32 n1, cc n2, pns32 vmbx vvi d.
(9) text (DIV1)
588
Image 113
3522
A man of an ill conscience when hee sees another oppose that course that he resolved to sticke to, he sees he confutes his course, he sees his face is toward heaven,
A man of an ill conscience when he sees Another oppose that course that he resolved to stick to, he sees he confutes his course, he sees his face is towards heaven,
dt n1 pp-f dt j-jn n1 c-crq pns31 vvz n-jn vvi d n1 cst pns31 vvd pc-acp vvi p-acp, pns31 vvz pns31 vvz po31 n1, pns31 vvz po31 n1 vbz p-acp n1,
(9) text (DIV1)
588
Image 113
3523
and therfore labours to disgrace him.
and Therefore labours to disgrace him.
cc av vvz pc-acp vvi pno31.
(9) text (DIV1)
588
Image 113
3524
As the wench said to Peter, Thou speakest as one of Galile, thy speech bewrayes thee.
As the wench said to Peter, Thou Speakest as one of Galilee, thy speech betrays thee.
p-acp dt n1 vvd p-acp np1, pns21 vv2 p-acp pi pp-f np1, po21 n1 vvz pno21.
(9) text (DIV1)
588
Image 113
3525
So when a man is going toward heaven, every base person, the veriest rascall of all, hath pride enough to scorne Religion:
So when a man is going towards heaven, every base person, the veriest rascal of all, hath pride enough to scorn Religion:
av c-crq dt n1 vbz vvg p-acp n1, d j n1, dt js n1 pp-f d, vhz n1 av-d pc-acp vvi n1:
(9) text (DIV1)
588
Image 113
3526
So wee see they make not much of the world, nor the world of them, therfore they are contented, and thankfull if they find better:
So we see they make not much of the world, nor the world of them, Therefore they Are contented, and thankful if they find better:
av pns12 vvb pns32 vvb xx d pp-f dt n1, ccx dt n1 pp-f pno32, av pns32 vbr vvn, cc j cs pns32 vvb av-jc:
(9) text (DIV1)
588
Image 113
3527
for what can a stranger looke for but strange usage in a strange place.
for what can a stranger look for but strange usage in a strange place.
c-acp r-crq vmb dt jc n1 p-acp p-acp j n1 p-acp dt j n1.
(9) text (DIV1)
588
Image 113
3528
And therefore we see in Scripture, how thankfull they were, even for refreshings, for meate and drinke:
And Therefore we see in Scripture, how thankful they were, even for refreshings, for meat and drink:
cc av pns12 vvb p-acp n1, c-crq j pns32 vbdr, av p-acp n2-vvg, p-acp n1 cc vvi:
(9) text (DIV1)
589
Image 113
3529
our Saviour Christ was knowne by breaking of bread; he used to be thankfull. In all things give thanks.
our Saviour christ was known by breaking of bred; he used to be thankful. In all things give thanks.
po12 n1 np1 vbds vvn p-acp vvg pp-f n1; pns31 vvd pc-acp vbi j. p-acp d n2 vvb n2.
(9) text (DIV1)
589
Image 113
3530
They saw the favour and love of GOD, in a crum of bread, and in a drop of refreshing in any kind: oh!
They saw the favour and love of GOD, in a crumb of bred, and in a drop of refreshing in any kind: o!
pns32 vvd dt n1 cc n1 pp-f np1, p-acp dt n1 pp-f n1, cc p-acp dt n1 pp-f vvg p-acp d n1: uh!
(9) text (DIV1)
589
Image 113
3531
here is a blessed God, that hath given us these comforts in the way.
Here is a blessed God, that hath given us these comforts in the Way.
av vbz dt j-vvn np1, cst vhz vvn pno12 d n2 p-acp dt n1.
(9) text (DIV1)
589
Image 113
3532
The Saints of GOD are wondrous thankefull for the comforts of their pilgrimage, the comforts of this life.
The Saints of GOD Are wondrous thankful for the comforts of their pilgrimage, the comforts of this life.
dt n2 pp-f np1 vbr av-j j p-acp dt n2 pp-f po32 n1, dt n2 pp-f d n1.
(9) text (DIV1)
589
Image 113
3533
And this should make us more thankfull, because all mens pilgrimages are not alike: 〈 ◊ 〉 do we not see the life of some more cumber.
And this should make us more thankful, Because all men's Pilgrimages Are not alike: 〈 ◊ 〉 do we not see the life of Some more cumber.
cc d vmd vvi pno12 dc j, c-acp d ng2 n2 vbr xx av: 〈 sy 〉 vdb pns12 xx vvi dt n1 pp-f d av-dc vvi.
(9) text (DIV1)
590
Image 113
3534
some? some live in a great deale of want, some live in a great deale of opposition more than others do, others goe in a smooth• … way to heaven.
Some? Some live in a great deal of want, Some live in a great deal of opposition more than Others do, Others go in a smooth• … Way to heaven.
d? d vvb p-acp dt j n1 pp-f n1, d vvb p-acp dt j n1 pp-f n1 av-dc cs n2-jn vdb, n2-jn vvb p-acp dt n1 … n1 p-acp n1.
(9) text (DIV1)
590
Image 113
3535
God sees his childrens weakenes, he sees they have not strength, and if in pittie, he keepes them that they shall not enco• … with opposition,
God sees his Children's weakness, he sees they have not strength, and if in pity, he keeps them that they shall not enco• … with opposition,
np1 vvz po31 ng2 n1, pns31 vvz pns32 vhb xx n1, cc cs p-acp n1, pns31 vvz pno32 cst pns32 vmb xx n1 … p-acp n1,
(9) text (DIV1)
590
Image 113
3536
but lead them a better way then others, it is speciall matter of thankfulnesse to God and men too.
but led them a better Way then Others, it is special matter of thankfulness to God and men too.
cc-acp vvb pno32 dt jc n1 cs n2-jn, pn31 vbz j n1 pp-f n1 p-acp np1 cc n2 av.
(9) text (DIV1)
590
Image 113
3537
He that is a stranger, he is glad of any good company;
He that is a stranger, he is glad of any good company;
pns31 cst vbz dt n1, pns31 vbz j pp-f d j n1;
(9) text (DIV1)
591
Image 113
3538
oh if he meete with a man of his owne countrie, hee is a man alone for him;
o if he meet with a man of his own country, he is a man alone for him;
uh cs pns31 vvb p-acp dt n1 pp-f po31 d n1, pns31 vbz dt n1 av-j p-acp pno31;
(9) text (DIV1)
591
Image 113
3539
so it is with a Christian that walkes in the way to heaven with him, hee is comforted much in it.
so it is with a Christian that walks in the Way to heaven with him, he is comforted much in it.
av pn31 vbz p-acp dt njp cst vvz p-acp dt n1 p-acp n1 p-acp pno31, pns31 vbz vvn av-d p-acp pn31.
(9) text (DIV1)
591
Image 113
3540
A stranger, hee hath his prime intention home to his country, and what he doth in the way it is in vertue of his prime intention,
A stranger, he hath his prime intention home to his country, and what he does in the Way it is in virtue of his prime intention,
dt n1, pns31 vhz po31 j-jn n1 av-an p-acp po31 n1, cc r-crq pns31 vdz p-acp dt n1 pn31 vbz p-acp n1 pp-f po31 j-jn n1,
(9) text (DIV1)
592
Image 113
3541
though he doth not in every particular action that he doth, thinke of it.
though he does not in every particular actium that he does, think of it.
cs pns31 vdz xx p-acp d j n1 cst pns31 vdz, vvb pp-f pn31.
(9) text (DIV1)
592
Image 113
3542
A travailer when he rides on the way he doth not think of home in every step.
A traveler when he rides on the Way he does not think of home in every step.
dt n1 c-crq pns31 vvz p-acp dt n1 pns31 vdz xx vvi pp-f n1-an p-acp d n1.
(9) text (DIV1)
592
Image 113
3543
I but he doth that that he doth in vertue of his prime intention when he first set out;
I but he does that that he does in virtue of his prime intention when he First Set out;
pns11 cc-acp pns31 vdz d d pns31 vdz p-acp n1 pp-f po31 j-jn n1 c-crq pns31 ord vvd av;
(9) text (DIV1)
592
Image 113
3544
and calls to remembrance oft times as he goes home, he thinkes of his jou• … es and by the way.
and calls to remembrance oft times as he Goes home, he thinks of his jou• … es and by the Way.
cc vvz p-acp n1 av n2 c-acp pns31 vvz av-an, pns31 vvz pp-f po31 n1 … fw-ge cc p-acp dt n1.
(9) text (DIV1)
592
Image 113
3545
I observe this note of some weake Christians that thinke they are not heavenly minded, except they doe nothing but think of heaven, and heavenly things:
I observe this note of Some weak Christians that think they Are not heavenly minded, except they do nothing but think of heaven, and heavenly things:
pns11 vvb d n1 pp-f d j np1 cst vvb pns32 vbr xx j vvn, c-acp pns32 vdb pix cc-acp vvi pp-f n1, cc j n2:
(9) text (DIV1)
593
Image 113
3546
that is but a weake and • … lly conceit.
that is but a weak and • … lly conceit.
d vbz p-acp dt j cc • … av-jn-u n1.
(9) text (DIV1)
593
Image 113
3547
It should be our thought in the morning, our thoughts should open with that, it should be the key to open the morning, the thought of this course what will become of us ere long in heaven:
It should be our Thought in the morning, our thoughts should open with that, it should be the key to open the morning, the Thought of this course what will become of us ere long in heaven:
pn31 vmd vbi po12 n1 p-acp dt n1, po12 n2 vmd vvi p-acp d, pn31 vmd vbi dt n1 pc-acp vvi dt n1, dt n1 pp-f d n1 r-crq vmb vvi pp-f pno12 p-acp av-j p-acp n1:
(9) text (DIV1)
593
Image 113
3548
but then all that we doe should be in vertue and strength of that prime intention to please God, and to go to heaven:
but then all that we do should be in virtue and strength of that prime intention to please God, and to go to heaven:
cc-acp av d cst pns12 vdb vmd vbi p-acp n1 cc n1 pp-f d j-jn n1 pc-acp vvi np1, cc pc-acp vvi p-acp n1:
(9) text (DIV1)
593
Image 113
3549
though we think not alway of the present businesse: yet it is good as much as may bee to quicken our indeavour.
though we think not always of the present business: yet it is good as much as may be to quicken our endeavour.
cs pns12 vvb xx av pp-f dt j n1: av pn31 vbz j p-acp d c-acp vmb vbi pc-acp vvi po12 n1.
(9) text (DIV1)
593
Image 113
3550
And hence it is that there is another propertie of a stranger that is going to a place, perhaps he may step out of the way,
And hence it is that there is Another property of a stranger that is going to a place, perhaps he may step out of the Way,
cc av pn31 vbz d pc-acp vbz j-jn n1 pp-f dt n1 cst vbz vvg p-acp dt n1, av pns31 vmb vvi av pp-f dt n1,
(9) text (DIV1)
594
Image 113
3551
yet not withstanding by vertue of his first intention he gathers himselfe home-ward againe, if he take other matters in hand, he gathers home still:
yet not withstanding by virtue of his First intention he gathers himself homeward again, if he take other matters in hand, he gathers home still:
av xx vvg p-acp n1 pp-f po31 ord n1 pns31 vvz px31 av av, cs pns31 vvb j-jn n2 p-acp n1, pns31 vvz av-an av:
(9) text (DIV1)
594
Image 113
3552
though he go out of his way, in he comes; he considers, this is not my way.
though he go out of his Way, in he comes; he considers, this is not my Way.
cs pns31 vvb av pp-f po31 n1, p-acp pns31 vvz; pns31 vvz, d vbz xx po11 n1.
(9) text (DIV1)
594
Image 113
3553
So a child of God, sometimes he diverts, and turnes aside, yet notwithstanding he considers, doth this way lead to God ward? to heaven ward? be these actions Christian actions? are they the way to heaven? if he see they be not,
So a child of God, sometime he diverts, and turns aside, yet notwithstanding he considers, does this Way led to God ward? to heaven ward? be these actions Christian actions? Are they the Way to heaven? if he see they be not,
np1 dt n1 pp-f np1, av pns31 vvz, cc vvz av, av c-acp pns31 vvz, vdz d n1 vvi p-acp np1 n1? p-acp n1 n1? vbb d n2 np1 n2? vbr pns32 dt n1 p-acp n1? cs pns31 vvb pns32 vbb xx,
(9) text (DIV1)
594
Image 113
3554
though he have stepped awrie, he comes in again, and is gathering homeward.
though he have stepped awry, he comes in again, and is gathering homeward.
cs pns31 vhb vvn av, pns31 vvz p-acp av, cc vbz vvg av.
(9) text (DIV1)
594
Image 113
3555
Though he may perhaps forget himselfe a little, (a traveller) yet his bent is homewards.
Though he may perhaps forget himself a little, (a traveller) yet his bent is homeward.
cs pns31 vmb av vvi px31 dt j, (dt n1) av po31 n1 vbz av.
(9) text (DIV1)
594
Image 113
3556
So a Christian man though perhaps in some particular he may forget himselfe, yet he is alway gathering home, his bent is home, and his course is godly.
So a Christian man though perhaps in Some particular he may forget himself, yet he is always gathering home, his bent is home, and his course is godly.
np1 dt njp n1 cs av p-acp d j pns31 vmb vvi px31, av pns31 vbz av vvg av-an, po31 n1 vbz av-an, cc po31 n1 vbz j.
(9) text (DIV1)
594
Image 113
3557
Take a Christian, perhaps he may step awrie, but his course is godly, and hee labours to recover himselfe:
Take a Christian, perhaps he may step awry, but his course is godly, and he labours to recover himself:
vvb dt njp, av pns31 vmb vvi av, cc-acp po31 n1 vbz j, cc pns31 vvz pc-acp vvi px31:
(9) text (DIV1)
594
Image 113
3558
and if a traveller stay at any time by the way, he makes amends afterwards by making more hast.
and if a traveller stay At any time by the Way, he makes amends afterwards by making more haste.
cc cs dt n1 vvb p-acp d n1 p-acp dt n1, pns31 vvz n2 av p-acp vvg av-dc n1.
(9) text (DIV1)
594
Image 113
3559
So doth a Christian, if we consider him with his affections loose to good things:
So does a Christian, if we Consider him with his affections lose to good things:
np1 vdz dt njp, cs pns12 vvb pno31 p-acp po31 n2 vvi p-acp j n2:
(9) text (DIV1)
594
Image 113
3560
yet he recovers himselfe againe, and sets upon religious actions and courses with more violence of spirit,
yet he recovers himself again, and sets upon religious actions and courses with more violence of Spirit,
av pns31 vvz px31 av, cc vvz p-acp j n2 cc n2 p-acp dc n1 pp-f n1,
(9) text (DIV1)
594
Image 113
3561
and recovers his former losse againe. A traveller and stranger he provides before hand for all incumbrances;
and recovers his former loss again. A traveller and stranger he provides before hand for all encumbrances;
cc vvz po31 j n1 av. dt n1 cc n1 pns31 vvz p-acp n1 p-acp d n2;
(9) text (DIV1)
594
Image 113
3562
he knows though he meete not with troubles, yet he may, therfore he will be sure to goe with weapons,
he knows though he meet not with Troubles, yet he may, Therefore he will be sure to go with weapons,
pns31 vvz c-acp pns31 vvb xx p-acp n2, av pns31 vmb, av pns31 vmb vbi j pc-acp vvi p-acp n2,
(9) text (DIV1)
595
Image 113
3563
and he will goe with that that may sustaine him by the way. Religion teacheth a man to gather out of the word of GOD, comforts before hand,
and he will go with that that may sustain him by the Way. Religion Teaches a man to gather out of the word of GOD, comforts before hand,
cc pns31 vmb vvi p-acp d cst vmb vvi pno31 p-acp dt n1. n1 vvz dt n1 pc-acp vvi av pp-f dt n1 pp-f np1, vvz p-acp n1,
(9) text (DIV1)
595
Image 113
3564
and munition before hand to carry with him: put the case he never use them;
and munition before hand to carry with him: put the case he never use them;
cc n1 p-acp n1 pc-acp vvi p-acp pno31: vvb dt n1 pns31 av-x vvi pno32;
(9) text (DIV1)
595
Image 113
3565
he may have cause to use them, and then if he have them no• …, what will become of him? he lies open to adversaries by the way.
he may have cause to use them, and then if he have them no• …, what will become of him? he lies open to Adversaries by the Way.
pns31 vmb vhi n1 pc-acp vvi pno32, cc av cs pns31 vhb pno32 n1 …, q-crq vmb vvi pp-f pno31? pns31 vvz j p-acp n2 p-acp dt n1.
(9) text (DIV1)
595
Image 113
3566
Therefore there is a spirit in a Christian, an instinct, that stirres him up, he will be reading the word of God,
Therefore there is a Spirit in a Christian, an instinct, that stirs him up, he will be reading the word of God,
av a-acp vbz dt n1 p-acp dt njp, dt n1, cst n2 pno31 a-acp, pns31 vmb vbi vvg dt n1 pp-f np1,
(9) text (DIV1)
595
Image 113
3567
and good books, and hearing the word:
and good books, and hearing the word:
cc j n2, cc vvg dt n1:
(9) text (DIV1)
595
Image 113
3568
this I may have use of at such a time, this I will lay up for such an occasion:
this I may have use of At such a time, this I will lay up for such an occasion:
d pns11 vmb vhi n1 pp-f p-acp d dt n1, d pns11 vmb vvi a-acp p-acp d dt n1:
(9) text (DIV1)
595
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3569
put the case that such an occasion come not, hee looseth nothing, he seasoneth his soule, in the mean time,
put the case that such an occasion come not, he loses nothing, he seasoneth his soul, in the mean time,
vvb dt n1 cst d dt n1 vvb xx, pns31 vvz pix, pns31 vvz po31 n1, p-acp dt j n1,
(9) text (DIV1)
595
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3570
and prepares it for worse things if worse come Woe to those that have not layd up strength and comfort against evill times before hand.
and prepares it for Worse things if Worse come Woe to those that have not laid up strength and Comfort against evil times before hand.
cc vvz pn31 p-acp jc n2 cs av-jc vvb n1 p-acp d cst vhb xx vvn a-acp n1 cc n1 p-acp j-jn n2 p-acp n1.
(9) text (DIV1)
595
Image 113
3571
If a man goe to s• … a, and be not provided before hand, if he take a journey,
If a man go to s• … a, and be not provided before hand, if he take a journey,
cs dt n1 vvb p-acp n1 … dt, cc vbb xx vvn p-acp n1, cs pns31 vvb dt n1,
(9) text (DIV1)
595
Image 113
3572
and be not provided before hand, then when a storme comes, what a case is he in? It pleaseth God to teach us by these resemblances, heavenly things:
and be not provided before hand, then when a storm comes, what a case is he in? It Pleases God to teach us by these resemblances, heavenly things:
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(9) text (DIV1)
595
Image 113
3573
therefore because they are fit means to convay holier things unto us, it is good to take this help that God affords us, considering that he shewes us by these shaddowes, better things.
Therefore Because they Are fit means to convey Holier things unto us, it is good to take this help that God affords us, considering that he shows us by these shadows, better things.
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(9) text (DIV1)
595
Image 113
3574
When we travaile, and are going on in our journey towards heaven, it is good to consider higher things, it is a good meditation:
When we travail, and Are going on in our journey towards heaven, it is good to Consider higher things, it is a good meditation:
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(9) text (DIV1)
595
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3575
therefore to goe on a little further. A traveller, and stranger is inquisitive of the way, whether he be in the way, or out of the way;
Therefore to go on a little further. A traveller, and stranger is inquisitive of the Way, whither he be in the Way, or out of the Way;
av pc-acp vvi p-acp dt j av-jc. dt n1, cc n1 vbz j pp-f dt n1, cs pns31 vbb p-acp dt n1, cc av pp-f dt n1;
(9) text (DIV1)
595
Image 113
3576
he askes not at randome, that doth not content him, whether hee goe West, or North,
he asks not At random, that does not content him, whither he go West, or North,
pns31 vvz xx p-acp av-an, cst vdz xx vvi pno31, cs pns31 vvb n1, cc n1,
(9) text (DIV1)
596
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3577
or South, or East, it doth not content him to aske where lies my country, Eastward, & c? No;
or South, or East, it does not content him to ask where lies my country, Eastward, & c? No;
cc n1, cc n1, pn31 vdz xx vvi pno31 pc-acp vvi c-crq vvz po11 n1, av, cc sy? dx;
(9) text (DIV1)
596
Image 113
3578
but hee will aske the particular townes, and particular turnings and windings how he may avoyd going out of his way,
but he will ask the particular Towns, and particular turnings and windings how he may avoid going out of his Way,
cc-acp pns31 vmb vvi dt j n2, cc j n2-vvg cc n2-vvg c-crq pns31 vmb vvi vvg av pp-f po31 n1,
(9) text (DIV1)
596
Image 113
3579
and which is the right way;
and which is the right Way;
cc r-crq vbz dt j-jn n1;
(9) text (DIV1)
596
Image 113
3580
and he will aske upon every occasion, because he knowes, if he goe but a little out of his way, it will bee a long time ere he shall recover it,
and he will ask upon every occasion, Because he knows, if he go but a little out of his Way, it will be a long time ere he shall recover it,
cc pns31 vmb vvi p-acp d n1, c-acp pns31 vvz, cs pns31 vvb p-acp dt j av pp-f po31 n1, pn31 vmb vbi dt j n1 c-acp pns31 vmb vvi pn31,
(9) text (DIV1)
596
Image 113
3581
and he will be ashamed to come backe againe, and the more he goes out of the way, the more trouble it is to come backe againe.
and he will be ashamed to come back again, and the more he Goes out of the Way, the more trouble it is to come back again.
cc pns31 vmb vbi j pc-acp vvi av av, cc dt av-dc pns31 vvz av pp-f dt n1, dt av-dc vvi pn31 vbz pc-acp vvi av av.
(9) text (DIV1)
596
Image 113
3582
So it is with a Christian, he doth not only desire to know in generall,
So it is with a Christian, he does not only desire to know in general,
av pn31 vbz p-acp dt njp, pns31 vdz xx av-j vvi pc-acp vvi p-acp n1,
(9) text (DIV1)
596
Image 113
3583
but he desires to have daily direction, what shall I doe in such a case of conscience,
but he Desires to have daily direction, what shall I do in such a case of conscience,
cc-acp pns31 vvz pc-acp vhi j n1, r-crq vmb pns11 vdi p-acp d dt n1 pp-f n1,
(9) text (DIV1)
596
Image 113
3584
and in such a case? how shall I overcome such a temptation if I meete with it? And so he is willing to have daily direction how to walke with God day by day, that he goe not out of his way in any thing.
and in such a case? how shall I overcome such a temptation if I meet with it? And so he is willing to have daily direction how to walk with God day by day, that he go not out of his Way in any thing.
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(9) text (DIV1)
596
Image 113
3585
For even as every step that a man takes is a part of his journey;
For even as every step that a man Takes is a part of his journey;
c-acp av c-acp d n1 cst dt n1 vvz vbz dt n1 pp-f po31 n1;
(9) text (DIV1)
597
Image 113
3586
so every action of a mans life it is a part of his journey to heaven;
so every actium of a men life it is a part of his journey to heaven;
av d n1 pp-f dt ng1 n1 pn31 vbz dt n1 pp-f po31 n1 p-acp n1;
(9) text (DIV1)
597
Image 113
3587
and therefore he is willing to have direction for every step, that he may walke step upon step, upon good ground:
and Therefore he is willing to have direction for every step, that he may walk step upon step, upon good ground:
cc av pns31 vbz j pc-acp vhi n1 p-acp d n1, cst pns31 vmb vvi n1 p-acp n1, p-acp j n1:
(9) text (DIV1)
597
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3588
therefore he goes upon good grounds of a good conscience, in the duties of Christianity, he wil have sound conviction, what is good,
Therefore he Goes upon good grounds of a good conscience, in the duties of Christianity, he will have found conviction, what is good,
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(9) text (DIV1)
597
Image 113
3589
and what is true in religion: what religion is true that he may venture his soule upon;
and what is true in Religion: what Religion is true that he may venture his soul upon;
cc r-crq vbz j p-acp n1: r-crq n1 vbz j cst pns31 vmb vvi po31 n1 p-acp;
(9) text (DIV1)
597
Image 113
3590
and what use he may make of his particular calling; what hee may doe with a safe conscience, and what not;
and what use he may make of his particular calling; what he may do with a safe conscience, and what not;
cc r-crq n1 pns31 vmb vvi pp-f po31 j n-vvg; r-crq pns31 vmb vdi p-acp dt j n1, cc q-crq xx;
(9) text (DIV1)
597
Image 113
3591
and what he may not doe that he will not meddle with, and what is cleare to his conscience that he will doe.
and what he may not do that he will not meddle with, and what is clear to his conscience that he will do.
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(9) text (DIV1)
597
Image 113
3592
So every step he takes, though it be in his particular calling, it helpes him forward:
So every step he Takes, though it be in his particular calling, it helps him forward:
av d n1 pns31 vvz, cs pn31 vbb p-acp po31 j n-vvg, pn31 vvz pno31 av-j:
(9) text (DIV1)
597
Image 113
3593
As Saint Paul saith, in the Epistle to the Colossians, of servants, that they serve God in serving their master;
As Saint Paul Says, in the Epistle to the colossians, of Servants, that they serve God in serving their master;
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(9) text (DIV1)
597
Image 113
3594
so a poore servant in his drudgery may serve God.
so a poor servant in his drudgery may serve God.
av dt j n1 p-acp po31 n1 vmb vvi np1.
(9) text (DIV1)
597
Image 113
3595
So in our ordinary professions we are in the way to heaven, if they be sanctified by prayer before hand,
So in our ordinary professions we Are in the Way to heaven, if they be sanctified by prayer before hand,
av p-acp po12 j n2 pns12 vbr p-acp dt n1 p-acp n1, cs pns32 vbb vvn p-acp n1 p-acp n1,
(9) text (DIV1)
597
Image 113
3596
and do it in conscience and obedience to God, that hath set us in this way.
and do it in conscience and Obedience to God, that hath Set us in this Way.
cc vdb pn31 p-acp n1 cc n1 p-acp np1, cst vhz vvn pno12 p-acp d n1.
(9) text (DIV1)
597
Image 113
3597
There are two callings, our generall, and particular calling, and we shew religion, that is our generall calling, in our particular calling,
There Are two callings, our general, and particular calling, and we show Religion, that is our general calling, in our particular calling,
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(9) text (DIV1)
598
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3598
as wee are placed in this or that calling, and what we doe in either of these callings, is the way to heaven.
as we Are placed in this or that calling, and what we do in either of these callings, is the Way to heaven.
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(9) text (DIV1)
598
Image 113
3599
Now the care of a Christian is, that he be well advised what to doe, and on what ground.
Now the care of a Christian is, that he be well advised what to do, and on what ground.
av dt n1 pp-f dt njp vbz, cst pns31 vbb av vvn r-crq pc-acp vdi, cc p-acp r-crq n1.
(9) text (DIV1)
598
Image 113
3600
And even as a traveller considers of things by the way as they make to his end, to further his journey or hinder his journey, he looks to heaven as his country that he hopes for,
And even as a traveller considers of things by the Way as they make to his end, to further his journey or hinder his journey, he looks to heaven as his country that he hope's for,
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(9) text (DIV1)
599
Image 113
3601
and therfore he doth not tangle himselfe with any more than may help him home;
and Therefore he does not tangle himself with any more than may help him home;
cc av pns31 vdz xx vvi px31 p-acp d dc cs vmb vvi pno31 av-an;
(9) text (DIV1)
599
Image 113
3602
if they hinder him once, away they go, if they may help him he takes them.
if they hinder him once, away they go, if they may help him he Takes them.
cs pns32 vvb pno31 a-acp, av pns32 vvb, cs pns32 vmb vvi pno31 pns31 vvz pno32.
(9) text (DIV1)
599
Image 113
3603
A Christian in his travaile in the way to heaven, considers of things that may fall out by the way,
A Christian in his travail in the Way to heaven, considers of things that may fallen out by the Way,
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(9) text (DIV1)
599
Image 113
3604
as they may help and further him to heaven.
as they may help and further him to heaven.
c-acp pns32 vmb vvi cc av-j pno31 p-acp n1.
(9) text (DIV1)
599
Image 113
3605
If I find that things, though they be indifferent in themselves, if they trouble me in my way to heaven (it may be they are not so to another,
If I find that things, though they be indifferent in themselves, if they trouble me in my Way to heaven (it may be they Are not so to Another,
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(9) text (DIV1)
599
Image 113
3606
but they are to me) though another can do it, yet I must consider whether I can do it,
but they Are to me) though Another can do it, yet I must Consider whither I can do it,
cc-acp pns32 vbr p-acp pno11) cs n-jn vmb vdi pn31, av pns11 vmb vvi cs pns11 vmb vdi pn31,
(9) text (DIV1)
599
Image 113
3607
and find my selfe inlarged to heaven as at other times? if not, away with it, it is not indifferent to me,
and find my self enlarged to heaven as At other times? if not, away with it, it is not indifferent to me,
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(9) text (DIV1)
599
Image 113
3608
because it hinders my journey to heaven.
Because it hinders my journey to heaven.
c-acp pn31 vvz po11 n1 p-acp n1.
(9) text (DIV1)
599
Image 113
3609
A wise traveller will venture upon things, and courses as they serve, or hinder the maine,
A wise traveller will venture upon things, and courses as they serve, or hinder the main,
dt j n1 vmb vvi p-acp n2, cc n2 c-acp pns32 vvb, cc vvi dt j,
(9) text (DIV1)
599
Image 113
3610
though they bee things perhaps that hee cannot overwell spare, yet if they trouble him in his journey, off they go, that he may be more expedi• … e and right in his way.
though they be things perhaps that he cannot overwell spare, yet if they trouble him in his journey, off they go, that he may be more expedi• … e and right in his Way.
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(9) text (DIV1)
599
Image 113
3611
I wonder at the boldnes of many that professe themselves religious, and yet dare ven ture upon any thing.
I wonder At the boldness of many that profess themselves religious, and yet Dare ven ture upon any thing.
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(9) text (DIV1)
600
Image 113
3612
Vndoubtedly if they did search their owne hearts, they could not but say that such courses doe dead and dull them,
Undoubtedly if they did search their own hearts, they could not but say that such courses do dead and dull them,
av-j cs pns32 vdd vvi po32 d n2, pns32 vmd xx cc-acp vvi cst d n2 vdb j cc j pno32,
(9) text (DIV1)
600
Image 113
3613
and make them forget religion, that such company is not safe to keepe, I find my selfe the worse by it,
and make them forget Religion, that such company is not safe to keep, I find my self the Worse by it,
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(9) text (DIV1)
600
Image 113
3614
why should I venture upon any thing, that may stop, and hinder, or coole, and dead me in my way to heaven? If a man be wise, he will consider of things as they help or hinder him to that.
why should I venture upon any thing, that may stop, and hinder, or cool, and dead me in my Way to heaven? If a man be wise, he will Consider of things as they help or hinder him to that.
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(9) text (DIV1)
600
Image 113
3615
As for sinnes whereof we are convicted, it is the Apostles counsell, Heb. 12. he puts it out of all question, we must cast off all that burden that presseth downe, &c. A traveller will not have a burden upon him.
As for Sins whereof we Are convicted, it is the Apostles counsel, Hebrew 12. he puts it out of all question, we must cast off all that burden that Presseth down, etc. A traveller will not have a burden upon him.
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(9) text (DIV1)
601
Image 113
3616
The sin that hangs so fast on, we must labour to mortifie, to kill our lusts and corruptions more and more,
The since that hangs so fast on, we must labour to mortify, to kill our Lustiest and corruptions more and more,
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(9) text (DIV1)
601
Image 113
3617
and never leave till wee have cast them off, these things are undenyable.
and never leave till we have cast them off, these things Are undeniable.
cc av-x vvb c-acp pns12 vhb vvn pno32 a-acp, d n2 vbr j.
(9) text (DIV1)
601
Image 113
3618
I spake before of things in themselves indifferent, and to other men in different, if they have a larger measure of wisdome;
I spoke before of things in themselves indifferent, and to other men in different, if they have a larger measure of Wisdom;
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(9) text (DIV1)
601
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3619
but for corruptions, and sins, they fight against the soule; they fasten us to the world:
but for corruptions, and Sins, they fight against the soul; they fasten us to the world:
cc-acp p-acp n2, cc n2, pns32 vvb p-acp dt n1; pns32 vvb pno12 p-acp dt n1:
(9) text (DIV1)
601
Image 113
3620
therefore above all things wee must cast off them. As Saint Peter saith excellently, in 1 Pet. 2. I beseech you brethren, as pilgrims,
Therefore above all things we must cast off them. As Saint Peter Says excellently, in 1 Pet. 2. I beseech you brothers, as pilgrim's,
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(9) text (DIV1)
601
Image 113
3621
and strangers, abstaine from fleshly lusts, which fight against your soules. and Strangers, abstain from fleshly Lustiest, which fight against your Souls.
cc n2, vvb p-acp j n2, r-crq vvb p-acp po22 n2.
(9) text (DIV1)
601
Image 113
3622
Insinuating that pilgrims, and strangers should altogether abstaine from lusts, from the cherishing of carnall lusts,
Insinuating that pilgrim's, and Strangers should altogether abstain from Lustiest, from the cherishing of carnal Lustiest,
vvg d n2, cc n2 vmd av vvi p-acp n2, p-acp dt n-vvg pp-f j n2,
(9) text (DIV1)
601
Image 113
3623
for these fight against the soule, they fight against the comforts of the soule; against the graces of the soule, and against the eternall well being of the soule.
for these fight against the soul, they fight against the comforts of the soul; against the graces of the soul, and against the Eternal well being of the soul.
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(9) text (DIV1)
601
Image 113
3624
The more a man cherrisheth base lusts, the more it damps his comfor• … and grace,
The more a man cherisheth base Lustiest, the more it damps his comfor• … and grace,
dt av-dc dt n1 vvz j n2, dt av-dc pn31 n2-jn po31 n1 … cc n1,
(9) text (DIV1)
601
Image 113
3625
and weakens his assurance of life everlasting; they fight against all good in the soule; therefore, let us abstaine from fleshly lusts that fight against the soule.
and weakens his assurance of life everlasting; they fight against all good in the soul; Therefore, let us abstain from fleshly Lustiest that fight against the soul.
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(9) text (DIV1)
601
Image 113
3626
That is cleare, all confesse that:
That is clear, all confess that:
cst vbz j, d vvb cst:
(9) text (DIV1)
601
Image 113
3627
But the other that I spake of before, carefulnesse of things indifferent if we find them not so to us;
But the other that I spoke of before, carefulness of things indifferent if we find them not so to us;
cc-acp dt n-jn cst pns11 vvd pp-f a-acp, n1 pp-f n2 j cs pns12 vvb pno32 xx av p-acp pno12;
(9) text (DIV1)
601
Image 113
3628
till we get more mastery of our selves, we must even be carefull of our liberties,
till we get more mastery of our selves, we must even be careful of our Liberties,
c-acp pns12 vvb dc n1 pp-f po12 n2, pns12 vmb av vbi j pp-f po12 n2,
(9) text (DIV1)
601
Image 113
3629
and not give our selves those liberties that others doe if we find they hinder us in particular.
and not give our selves those Liberties that Others do if we find they hinder us in particular.
cc xx vvi po12 n2 d n2 cst n2-jn vdb cs pns12 vvb pns32 vvb pno12 p-acp j.
(9) text (DIV1)
601
Image 113
3630
Yet with a secret concealing of it, not to entangle the consciences of other men, who perhaps may use those things with lesse hinderance then we doe.
Yet with a secret concealing of it, not to entangle the Consciences of other men, who perhaps may use those things with less hindrance then we do.
av p-acp dt j-jn n-vvg pp-f pn31, xx pc-acp vvi dt n2 pp-f j-jn n2, r-crq av vmb vvi d n2 p-acp dc n1 cs pns12 vdb.
(9) text (DIV1)
601
Image 113
3631
A wise Christian will be warie in that kind:
A wise Christian will be wary in that kind:
dt j njp vmb vbi j p-acp d n1:
(9) text (DIV1)
601
Image 113
3632
If he find the things of the world to hinder him, he will not have his heart eaten up with the world,
If he find the things of the world to hinder him, he will not have his heart eaten up with the world,
cs pns31 vvb dt n2 pp-f dt n1 pc-acp vvi pno31, pns31 vmb xx vhi po31 n1 vvn a-acp p-acp dt n1,
(9) text (DIV1)
601
Image 113
3633
nor eaten out with lawful things:
nor eaten out with lawful things:
ccx vvn av p-acp j n2:
(9) text (DIV1)
601
Image 113
3634
being therefore to prepare for a better life and to do Gods busines, he will only take the things of this life as they may make for a better life,
being Therefore to prepare for a better life and to do God's business, he will only take the things of this life as they may make for a better life,
vbg av pc-acp vvi p-acp dt jc n1 cc pc-acp vdi ng1 n1, pns31 vmb av-j vvi dt n2 pp-f d n1 c-acp pns32 vmb vvi p-acp dt jc n1,
(9) text (DIV1)
601
Image 113
3635
and be a furtherance of him to his home; he winds home by all meanes, he useth all advantages to come nearer to God,
and be a furtherance of him to his home; he winds home by all means, he uses all advantages to come nearer to God,
cc vbb dt n1 pp-f pno31 p-acp po31 av-an; pns31 n2 av-an p-acp d n2, pns31 vvz d n2 pc-acp vvi av-jc p-acp np1,
(9) text (DIV1)
601
Image 113
3636
and whatsoever hinders him he labours to avoyd.
and whatsoever hinders him he labours to avoid.
cc r-crq vvz pno31 pns31 vvz pc-acp vvi.
(9) text (DIV1)
601
Image 113
3637
Againe, he that accounts himselfe a stranger here, he doth not value himselfe by outward things:
Again, he that accounts himself a stranger Here, he does not valve himself by outward things:
av, pns31 cst vvz px31 dt n1 av, pns31 vdz xx vvi px31 p-acp j n2:
(9) text (DIV1)
602
Image 113
3638
saith teacheth a man when he is an heire of heaven, not to value himselfe by earthly things, he thinks himselfe a stranger in his owne house as David did,
Says Teaches a man when he is an heir of heaven, not to valve himself by earthly things, he thinks himself a stranger in his own house as David did,
vvz vvz dt n1 c-crq pns31 vbz dt n1 pp-f n1, xx pc-acp vvi px31 p-acp j n2, pns31 vvz px31 dt n1 p-acp po31 d n1 p-acp np1 vdd,
(9) text (DIV1)
602
Image 113
3639
though he were a King (as I said) every Christian is a stranger at home, hee values not himselfe by his honours,
though he were a King (as I said) every Christian is a stranger At home, he value's not himself by his honours,
cs pns31 vbdr dt n1 (c-acp pns11 vvd) d np1 vbz dt n1 p-acp n1-an, pns31 vvz xx px31 p-acp po31 n2,
(9) text (DIV1)
602
Image 113
3640
nor dignity, nor by the things that hee hath here;
nor dignity, nor by the things that he hath Here;
ccx n1, ccx p-acp dt n2 cst pns31 vhz av;
(9) text (DIV1)
602
Image 113
3641
nor he doth not disvalue himselfe by poverty or disgrace, he knowes he is a stranger, he is going home,
nor he does not disvalue himself by poverty or disgrace, he knows he is a stranger, he is going home,
ccx pns31 vdz xx n1 px31 p-acp n1 cc n1, pns31 vvz pns31 vbz dt n1, pns31 vbz vvg av-an,
(9) text (DIV1)
602
Image 113
3642
therefore he values himselfe by that he hath at home.
Therefore he value's himself by that he hath At home.
av pns31 vvz px31 p-acp d pns31 vhz p-acp n1-an.
(9) text (DIV1)
602
Image 113
3643
Christians are Kings and heires, they esteeme not or disesteeme of themselves by what they have here below, they account them as things in the way, that God gives them,
Christians Are Kings and Heirs, they esteem not or disesteem of themselves by what they have Here below, they account them as things in the Way, that God gives them,
np1 vbr n2 cc n2, pns32 vvb xx cc vvb pp-f px32 p-acp r-crq pns32 vhb av a-acp, pns32 vvb pno32 c-acp n2 p-acp dt n1, cst np1 vvz pno32,
(9) text (DIV1)
602
Image 113
3644
if they bee good, to sweeten their pilgrimage; if they be ill to sharpen their journey.
if they be good, to sweeten their pilgrimage; if they be ill to sharpen their journey.
cs pns32 vbb j, pc-acp vvi po32 n1; cs pns32 vbb j-jn pc-acp vvi po32 n1.
(9) text (DIV1)
602
Image 113
3645
It is necessary that God should give them these things, good things to sweeten their journey,
It is necessary that God should give them these things, good things to sweeten their journey,
pn31 vbz j cst np1 vmd vvi pno32 d n2, j n2 pc-acp vvi po32 n1,
(9) text (DIV1)
602
Image 113
3646
and if they loyter in their way to heaven, then that they should have crosses to drive them homeward.
and if they loiter in their Way to heaven, then that they should have Crosses to drive them homeward.
cc cs pns32 vvb p-acp po32 n1 p-acp n1, av cst pns32 vmd vhi n2 pc-acp vvi pno32 av.
(9) text (DIV1)
602
Image 113
3647
In all confusions in the world, faith teacheth a man to stand as a man upon a rocke immoveable, because he is a stranger:
In all confusions in the world, faith Teaches a man to stand as a man upon a rock immoveable, Because he is a stranger:
p-acp d n2 p-acp dt n1, n1 vvz dt n1 pc-acp vvi p-acp dt n1 p-acp dt n1 j, c-acp pns31 vbz dt n1:
(9) text (DIV1)
603
Image 113
3648
if any thing fall out in the Citie or place where a stranger is, he carries his owne Iewels,
if any thing fallen out in the city or place where a stranger is, he carries his own Jewels,
cs d n1 vvb av p-acp dt n1 cc n1 c-crq dt n1 vbz, pns31 vvz po31 d n2,
(9) text (DIV1)
603
Image 113
3649
and things about him and so goes away, his goods are not of that place: so in all confusions of the world a Christian hath good things of another world;
and things about him and so Goes away, his goods Are not of that place: so in all confusions of the world a Christian hath good things of Another world;
cc n2 p-acp pno31 cc av vvz av, po31 n2-j vbr xx pp-f d n1: av p-acp d n2 pp-f dt n1 dt njp vhz j n2 pp-f j-jn n1;
(9) text (DIV1)
603
Image 113
3650
the good things he carries with him, are not subject to losses or crosses; they are not subject to the misusing of the world:
the good things he carries with him, Are not Subject to losses or Crosses; they Are not Subject to the misusing of the world:
dt j n2 pns31 vvz p-acp pno31, vbr xx j-jn p-acp n2 cc n2; pns32 vbr xx j-jn p-acp dt vvg pp-f dt n1:
(9) text (DIV1)
603
Image 113
3651
when all things shall bee on fire, a Christian hath his treasure laid up in heaven, in a place where no earthly creature hath power of it;
when all things shall be on fire, a Christian hath his treasure laid up in heaven, in a place where no earthly creature hath power of it;
c-crq d n2 vmb vbi p-acp n1, dt njp vhz po31 n1 vvn a-acp p-acp n1, p-acp dt n1 c-crq dx j n1 vhz n1 pp-f pn31;
(9) text (DIV1)
603
Image 113
3652
it is not subject to any ill; and that make; him in all estates contented and patient.
it is not Subject to any ill; and that make; him in all estates contented and patient.
pn31 vbz xx j-jn p-acp d n-jn; cc d vvb; pno31 p-acp d n2 vvn cc j.
(9) text (DIV1)
603
Image 113
3653
Let heaven and earth goe together, a Christian when hee hath imbraced better things, a Christian thinks himselfe a stranger that is going home,
Let heaven and earth go together, a Christian when he hath embraced better things, a Christian thinks himself a stranger that is going home,
vvb n1 cc n1 vvb av, dt np1 c-crq pns31 vhz vvn j n2, dt njp vvz px31 dt n1 cst vbz vvg av-an,
(9) text (DIV1)
603
Image 113
3654
therefore in all his life he carries himselfe as a stranger. To goe on a little further.
Therefore in all his life he carries himself as a stranger. To go on a little further.
av p-acp d po31 n1 pns31 vvz px31 p-acp dt n1. p-acp vvi p-acp dt j av-jc.
(9) text (DIV1)
603
Image 113
3655
A travailer in his way, must of necessitie have refreshings by the way, or else he will faile:
A traveler in his Way, must of necessity have refreshings by the Way, or Else he will fail:
dt n1 p-acp po31 n1, vmb pp-f n1 vhb n2 p-acp dt n1, cc av pns31 vmb vvi:
(9) text (DIV1)
604
Image 113
3656
therefore sometimes he sings, and som• … suseth other refreshings.
Therefore sometime he sings, and som• … suseth other refreshings.
av av pns31 vvz, cc n1 … vvz j-jn n2-vvg.
(9) text (DIV1)
604
Image 113
3657
Now what saith David? Thy statutes have beene my song in the house of my pilgrimage;
Now what Says David? Thy statutes have been my song in the house of my pilgrimage;
av q-crq vvz np1? po21 n2 vhb vbn po11 n1 p-acp dt n1 pp-f po11 n1;
(9) text (DIV1)
604
Image 113
3658
that is, when I want other comforts, they are my song, my joy, and delight.
that is, when I want other comforts, they Are my song, my joy, and delight.
cst vbz, c-crq pns11 vvb j-jn n2, pns32 vbr po11 n1, po11 n1, cc n1.
(9) text (DIV1)
604
Image 113
3659
A travailer must needs have comforts that may revive him in his • … ainting, he must have some pleasant walks for meditation.
A traveler must needs have comforts that may revive him in his • … ainting, he must have Some pleasant walks for meditation.
dt n1 vmb av vhi n2 cst vmb vvi pno31 p-acp po31 • … n-vvg, pns31 vmb vhi d j n2 p-acp n1.
(9) text (DIV1)
604
Image 113
3660
Let us therefore when wee grow weary, refresh our selves in walking, in holy meditation, take a turne there, to thinke of the vanity of all earthly things,
Let us Therefore when we grow weary, refresh our selves in walking, in holy meditation, take a turn there, to think of the vanity of all earthly things,
vvb pno12 av c-crq pns12 vvb j, vvi po12 n2 p-acp vvg, p-acp j n1, vvb dt n1 a-acp, pc-acp vvi pp-f dt n1 pp-f d j n2,
(9) text (DIV1)
604
Image 113
3661
and how soone they come to an end;
and how soon they come to an end;
cc c-crq av pns32 vvb p-acp dt n1;
(9) text (DIV1)
604
Image 113
3662
and of the excellency, and eternity, of our glorious condition, and estate when we come home;
and of the excellency, and eternity, of our glorious condition, and estate when we come home;
cc pp-f dt n1, cc n1, pp-f po12 j n1, cc n1 c-crq pns12 vvb av-an;
(9) text (DIV1)
604
Image 113
3663
and then think of the helps and comforts by the way, and such like.
and then think of the helps and comforts by the Way, and such like.
cc av vvb pp-f dt n2 cc n2 p-acp dt n1, cc d av-j.
(9) text (DIV1)
604
Image 113
3664
The Art of divine meditation is an Art for this end, that since wee are all travailers, that wee are from home,
The Art of divine meditation is an Art for this end, that since we Are all travelers, that we Are from home,
dt n1 pp-f j-jn n1 vbz dt n1 p-acp d n1, cst c-acp pns12 vbr d n2, cst pns12 vbr p-acp n1-an,
(9) text (DIV1)
604
Image 113
3665
and that we are going home, we may walke in wisdome.
and that we Are going home, we may walk in Wisdom.
cc cst pns12 vbr vvg av-an, pns12 vmb vvi p-acp n1.
(9) text (DIV1)
604
Image 113
3666
Let us learne that art to feed and strengthen our soules with such meditations as may cleare them by the way:
Let us Learn that art to feed and strengthen our Souls with such meditations as may clear them by the Way:
vvb pno12 vvi d n1 pc-acp vvi cc vvi po12 n2 p-acp d n2 c-acp vmb vvi pno32 p-acp dt n1:
(9) text (DIV1)
604
Image 113
3667
to set some time apart when we grow dull, and indisposed in religion;
to Set Some time apart when we grow dull, and indisposed in Religion;
pc-acp vvi d n1 av c-crq pns12 vvb j, cc vvn p-acp n1;
(9) text (DIV1)
604
Image 113
3668
then let us think how to cherrish and refresh our soules with those excellencies that are indeed above our comprehension, our hearts cannot conceive of it;
then let us think how to cherish and refresh our Souls with those excellencies that Are indeed above our comprehension, our hearts cannot conceive of it;
av vvb pno12 vvi c-crq pc-acp vvi cc vvi po12 n2 p-acp d n2 cst vbr av p-acp po12 n1, po12 n2 vmbx vvi pp-f pn31;
(9) text (DIV1)
604
Image 113
3669
it is set out in the word of God to our conceite, but as it is wee cannot conceive here what is reserved for us when wee shall come home:
it is Set out in the word of God to our conceit, but as it is we cannot conceive Here what is reserved for us when we shall come home:
pn31 vbz vvn av p-acp dt n1 pp-f np1 p-acp po12 n1, cc-acp c-acp pn31 vbz pns12 vmbx vvi av q-crq vbz vvn p-acp pno12 c-crq pns12 vmb vvi av-an:
(9) text (DIV1)
604
Image 113
3670
therefore let us doe as travellers, often thinke of home, and what is at home for us,
Therefore let us do as travellers, often think of home, and what is At home for us,
av vvb pno12 vdi p-acp n2, av vvb pp-f n1-an, cc r-crq vbz p-acp n1-an p-acp pno12,
(9) text (DIV1)
604
Image 113
3671
and that will make us when we are in the way, and any comfort would draw us out of our way, to think.
and that will make us when we Are in the Way, and any Comfort would draw us out of our Way, to think.
cc cst vmb vvi pno12 c-crq pns12 vbr p-acp dt n1, cc d n1 vmd vvi pno12 av pp-f po12 n1, pc-acp vvi.
(9) text (DIV1)
604
Image 113
3672
O these are good comforts, but this is not my home, I have betterat home then this,
O these Are good comforts, but this is not my home, I have betterat home then this,
sy d vbr j n2, cc-acp d vbz xx po11 n1-an, pns11 vhb fw-la av-an av d,
(9) text (DIV1)
604
Image 113
3673
and this will stay mee from home.
and this will stay me from home.
cc d vmb vvi pno11 p-acp n1-an.
(9) text (DIV1)
604
Image 113
3674
Therfore the crosse is necessary for travailers, that they may know they are not at home, that they may imbitter his comforts.
Therefore the cross is necessary for travelers, that they may know they Are not At home, that they may embitter his comforts.
av dt n1 vbz j p-acp n2, cst pns32 vmb vvi pns32 vbr xx p-acp n1-an, cst pns32 vmb vvi po31 n2.
(9) text (DIV1)
604
Image 113
3675
This consideration, that he is not at home, and that this is not his country,
This consideration, that he is not At home, and that this is not his country,
d n1, cst pns31 vbz xx p-acp n1-an, cc cst d vbz xx po31 n1,
(9) text (DIV1)
604
Image 113
3676
as it will keepe a Christian from temptations, so it will draw him on to constancy in his love, and in going on:
as it will keep a Christian from temptations, so it will draw him on to constancy in his love, and in going on:
c-acp pn31 vmb vvi dt njp p-acp n2, av pn31 vmb vvi pno31 a-acp p-acp n1 p-acp po31 n1, cc p-acp vvg p-acp:
(9) text (DIV1)
604
Image 113
3677
for a travailer sits not downe, to stay there;
for a traveler sits not down, to stay there;
c-acp dt n1 vvz xx a-acp, pc-acp vvi a-acp;
(9) text (DIV1)
604
Image 113
3678
hee thinkes, here I am, and home I must goe, and I shall not come home by sitting here.
he thinks, Here I am, and home I must go, and I shall not come home by sitting Here.
pns31 vvz, av pns11 vbm, cc av-an pns11 vmb vvi, cc pns11 vmb xx vvi av-an p-acp vvg av.
(9) text (DIV1)
604
Image 113
3679
So the oft thinking of home, it will both sweeten our troubles, and likewise the comforts that wee meete with in this world, it will make us that wee shall not bee ens• … ared with them;
So the oft thinking of home, it will both sweeten our Troubles, and likewise the comforts that we meet with in this world, it will make us that we shall not be ens• … aread with them;
av dt av vvg a-acp av-an, pn31 vmb d vvi po12 n2, cc av dt n2 cst pns12 vvb p-acp p-acp d n1, pn31 vmb vvi pno12 cst pns12 vmb xx vbi n1 … vvn p-acp pno32;
(9) text (DIV1)
605
Image 113
3680
because, though they be comfortable things, yet alas what are these? these indeed are fit to make a man forget home, to forget heaven,
Because, though they be comfortable things, yet alas what Are these? these indeed Are fit to make a man forget home, to forget heaven,
c-acp, cs pns32 vbb j n2, av uh q-crq vbr d? d av vbr j pc-acp vvi dt n1 vvb av-an, pc-acp vvi n1,
(9) text (DIV1)
605
Image 113
3681
as a man that sees goodly things, good• … e houses, these things saith hee, are they that make a man unwilling to goe out of the world.
as a man that sees goodly things, good• … e houses, these things Says he, Are they that make a man unwilling to go out of the world.
c-acp dt n1 cst vvz j n2, n1 … sy n2, d n2 vvz pns31, vbr pns32 cst vvb dt n1 j pc-acp vvi av pp-f dt n1.
(9) text (DIV1)
605
Image 113
3682
But he that is assured of a country, and knowes that he hath a better home then all these earthly things, that are shaddowes and vanity;
But he that is assured of a country, and knows that he hath a better home then all these earthly things, that Are shadows and vanity;
p-acp pns31 cst vbz vvn pp-f dt n1, cc vvz cst pns31 vhz dt jc av-an av d d j n2, cst vbr n2 cc n1;
(9) text (DIV1)
605
Image 113
3683
he thinkes these are very goodly things, but what are these to that that is reserved? and if I sit downe by these,
he thinks these Are very goodly things, but what Are these to that that is reserved? and if I fit down by these,
pns31 vvz d vbr av j n2, cc-acp q-crq vbr d p-acp d cst vbz vvn? cc cs pns11 vvb a-acp p-acp d,
(9) text (DIV1)
605
Image 113
3684
if a travailer sit down by delights, and gaze upon things by the way, when shall he come home? Let us think oft of home, there are many uses to thinke and meditate of that blessed day, this among the rest:
if a traveler fit down by delights, and gaze upon things by the Way, when shall he come home? Let us think oft of home, there Are many uses to think and meditate of that blessed day, this among the rest:
cs dt n1 vvb a-acp p-acp n2, cc vvi p-acp n2 p-acp dt n1, c-crq vmb pns31 vvb av-an? vvb pno12 vvi av pp-f av-an, pc-acp vbr d n2 pc-acp vvi cc vvi pp-f cst j-vvn n1, d p-acp dt n1:
(9) text (DIV1)
605
Image 113
3685
that it drawes us on forward, and forward still, that we shall not sit quiet but goe on still,
that it draws us on forward, and forward still, that we shall not fit quiet but go on still,
cst pn31 vvz pno12 p-acp av-j, cc av-j av, cst pns12 vmb xx vvi j-jn p-acp vvi p-acp av,
(9) text (DIV1)
605
Image 113
3686
and not rest till we come home.
and not rest till we come home.
cc xx vvi c-acp pns12 vvb av-an.
(9) text (DIV1)
605
Image 113
3687
And the nearer we are home the more busie, and the more chearefull wee should bee:
And the nearer we Are home the more busy, and the more cheerful we should be:
cc dt jc pns12 vbr n1-an dt av-dc j, cc dt av-dc j pns12 vmd vbi:
(9) text (DIV1)
606
Image 113
3688
as a traveller, when he comes neare home hee is more chearefull, when hee hath home in his eye:
as a traveller, when he comes near home he is more cheerful, when he hath home in his eye:
c-acp dt n1, c-crq pns31 vvz av-j n1-an pns31 vbz av-dc j, c-crq pns31 vhz n1-an p-acp po31 n1:
(9) text (DIV1)
606
Image 113
3689
when he sees the smoake of his country he rejoyceth. As these Patriarchs, they saw the promises a farre off.
when he sees the smoke of his country he Rejoiceth. As these Patriarchs, they saw the promises a Far off.
c-crq pns31 vvz dt n1 pp-f po31 n1 pns31 vvz. p-acp d n2, pns32 vvd dt n2 dt av-j a-acp.
(9) text (DIV1)
606
Image 113
3690
As men when they see the toppes of steeples and houses;
As men when they see the tops of steeples and houses;
p-acp n2 c-crq pns32 vvb dt n2 pp-f n2 cc n2;
(9) text (DIV1)
606
Image 113
3691
they thinke, now wee have them continually in our eye, we see some thing of home,
they think, now we have them continually in our eye, we see Some thing of home,
pns32 vvb, av pns12 vhb pno32 av-j p-acp po12 n1, pns12 vvb d n1 pp-f av-an,
(9) text (DIV1)
606
Image 113
3692
and the nearer they come the more they see, and the nearer they come, still the more they see:
and the nearer they come the more they see, and the nearer they come, still the more they see:
cc dt jc pns32 vvb dt av-dc pns32 vvb, cc dt jc pns32 vvb, av dt av-dc pns32 vvb:
(9) text (DIV1)
606
Image 113
3693
so the longer a Christian lives, the nearer and nearer he comes home:
so the longer a Christian lives, the nearer and nearer he comes home:
av dt jc dt njp n2, dt jc cc av-jc pns31 vvz av-an:
(9) text (DIV1)
606
Image 113
3694
if he understand himselfe and have any assurance in any degree, it makes him more joyfull towards his end.
if he understand himself and have any assurance in any degree, it makes him more joyful towards his end.
cs pns31 vvb px31 cc vhb d n1 p-acp d n1, pn31 vvz pno31 av-dc j p-acp po31 n1.
(9) text (DIV1)
606
Image 113
3695
Thus it was with Gods people, when they were nearer their end, then they sung sweetly the Swannes song,
Thus it was with God's people, when they were nearer their end, then they sung sweetly the Swans song,
av pn31 vbds p-acp npg1 n1, c-crq pns32 vbdr jc pc-acp vvi, cs pns32 vvd av-j dt ng1 n1,
(9) text (DIV1)
607
Image 113
3696
and then they were inlarged in their spirits:
and then they were enlarged in their spirits:
cc av pns32 vbdr vvn p-acp po32 n2:
(9) text (DIV1)
607
Image 113
3697
as Iacob when he was dying, we see what a will he made, what legacies to his children.
as Iacob when he was dying, we see what a will he made, what legacies to his children.
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(9) text (DIV1)
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And Ioseph when he was dying, and Moses the man of God.
And Ioseph when he was dying, and Moses the man of God.
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(9) text (DIV1)
607
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The song of Moses, and David the sweete singer of Israel. The last words of David what sweete words they were.
The song of Moses, and David the sweet singer of Israel. The last words of David what sweet words they were.
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(9) text (DIV1)
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And Saint Paul when he was to go out of the world, I have fought the good fight, I have finished my course, I have kept the faith, henceforth is laid up for me the crowne of righteousnesse, &c. And our blessed Saviour toward his end, wee see how heavenly he was in his prayer.
And Saint Paul when he was to go out of the world, I have fought the good fight, I have finished my course, I have kept the faith, henceforth is laid up for me the crown of righteousness, etc. And our blessed Saviour towards his end, we see how heavenly he was in his prayer.
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(9) text (DIV1)
607
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And good Simeon, Lord now let thy servant depart in peace, &c. when he had grasped Christ once, he was loath to live any longer:
And good Simeon, Lord now let thy servant depart in peace, etc. when he had grasped christ once, he was loath to live any longer:
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(9) text (DIV1)
607
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so it should be with Christians as it is with travellers, the nearer they are home the more and more comfortable they should be still.
so it should be with Christians as it is with travellers, the nearer they Are home the more and more comfortable they should be still.
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(9) text (DIV1)
607
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It is a shame for old men to feare when they come neare their end, when they are neare the haven then to feare.
It is a shame for old men to Fear when they come near their end, when they Are near the Haven then to Fear.
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(9) text (DIV1)
608
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It is as if a man in a storme should feare the haven;
It is as if a man in a storm should Fear the Haven;
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(9) text (DIV1)
608
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or a man that trav• … and sees a Citie to be afraid of his own house;
or a man that trav• … and sees a city to be afraid of his own house;
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(9) text (DIV1)
608
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whereas hee should rejoyce and thinke hee is nearer his happinesse then other men, as Saint Paul tels the Romans, your salvation is nearer now then when you first believed.
whereas he should rejoice and think he is nearer his happiness then other men, as Saint Paul tells the Roman, your salvation is nearer now then when you First believed.
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(9) text (DIV1)
608
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So we should thinke our salvation, and happinesse in heaven is nearer now then when we first believed;
So we should think our salvation, and happiness in heaven is nearer now then when we First believed;
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(9) text (DIV1)
608
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and therfore the lesse time we have to travaile here with incumbrances in the way to heaven the more joyfull we should be.
and Therefore the less time we have to travail Here with encumbrances in the Way to heaven the more joyful we should be.
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(9) text (DIV1)
608
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The nearer wee are to death, the nearer to our preferment, the nearer to our country and our home.
The nearer we Are to death, the nearer to our preferment, the nearer to our country and our home.
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(9) text (DIV1)
608
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These are the advised thoughts of a Christian:
These Are the advised thoughts of a Christian:
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(9) text (DIV1)
608
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and when other thoughts come into a man, when he is stricken in yeares, surely they are not in him as a Christian,
and when other thoughts come into a man, when he is stricken in Years, surely they Are not in him as a Christian,
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(9) text (DIV1)
608
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but as he is weak, and wants faith, and assurance of salvation. Oh, let us therefore labour to get assurance of another a better country:
but as he is weak, and Wants faith, and assurance of salvation. O, let us Therefore labour to get assurance of Another a better country:
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(9) text (DIV1)
608
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for what made these holy men confesse themselves strangers, and pilgrims here? They saw the promises a farre off and were perswaded of them,
for what made these holy men confess themselves Strangers, and pilgrim's Here? They saw the promises a Far off and were persuaded of them,
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(9) text (DIV1)
608
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and imbraced them, and in that measure they were assured of a better condition, they carryed themselves as strangers and pilgrims here. and embraced them, and in that measure they were assured of a better condition, they carried themselves as Strangers and pilgrim's Here.
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(9) text (DIV1)
608
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To wind up all in a word, you see here their disposition. I beseech you make this text your patterne, to be molded into:
To wind up all in a word, you see Here their disposition. I beseech you make this text your pattern, to be moulded into:
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(9) text (DIV1)
609
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you see how these blessed men long agoe lived in faith when their light was lesse then ours is,
you see how these blessed men long ago lived in faith when their Light was less then ours is,
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(9) text (DIV1)
609
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and they died in faith, and will welcome us when we shall come to heaven, we shall goe to Abraham, Isaac, and Iacob, and the rest of the Patriarchs and holy men.
and they died in faith, and will welcome us when we shall come to heaven, we shall go to Abraham, Isaac, and Iacob, and the rest of the Patriarchs and holy men.
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(9) text (DIV1)
609
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It will bee a blessed time when all the blessed men that have gone before shall welcome us to heaven.
It will be a blessed time when all the blessed men that have gone before shall welcome us to heaven.
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(9) text (DIV1)
609
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If we looke to be happy as they are, we must live as they did, and die as they did:
If we look to be happy as they Are, we must live as they did, and die as they did:
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(9) text (DIV1)
609
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though we cannot so strongly as they did, see that with the eye of faith that no eye else can see:
though we cannot so strongly as they did, see that with the eye of faith that no eye Else can see:
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(9) text (DIV1)
609
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yet let us desire God to perswade us of these truths more strongly, then the devill of our own lusts shall perswade us to the contrary:
yet let us desire God to persuade us of these truths more strongly, then the Devil of our own Lustiest shall persuade us to the contrary:
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(9) text (DIV1)
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let us desire God to set on his truths so strongly that all other things may not hinder us, that we may imbrace them with our best affections, of love, of desire, of contentment, that we may witnesse all this by our demeanour to earthly things, by our base esteem of them,
let us desire God to Set on his truths so strongly that all other things may not hinder us, that we may embrace them with our best affections, of love, of desire, of contentment, that we may witness all this by our demeanour to earthly things, by our base esteem of them,
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(9) text (DIV1)
609
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and carry our selves as pilgrims and strangers on earth.
and carry our selves as pilgrim's and Strangers on earth.
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(9) text (DIV1)
609
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If we do thus live in faith and die in faith, we shal live with Abraham, Isaac, and Iacob in the kingdome of heaven eternally. FINIS.
If we do thus live in faith and die in faith, we shall live with Abraham, Isaac, and Iacob in the Kingdom of heaven eternally. FINIS.
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(9) text (DIV1)
609
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THE HIDDEN LIFE. COLLOS. 3. 3, 4. For yee are dead, your life, is hid with Christ in God.
THE HIDDEN LIFE. COLOSSIANS. 3. 3, 4. For ye Are dead, your life, is hid with christ in God.
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(10) text (DIV1)
609
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When Christ who is our life shall appeare, then shal yee also appeare with him in glory.
When christ who is our life shall appear, then shall ye also appear with him in glory.
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(10) text (DIV1)
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THE dependance of these words (in a word) is this.
THE dependence of these words (in a word) is this.
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(10) text (DIV1)
612
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The Apostle after he had laid the grounds of some Doctrines, hee doth frame the building of a holy life and conversation.
The Apostle After he had laid the grounds of Some Doctrines, he does frame the building of a holy life and Conversation.
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(10) text (DIV1)
612
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It is in vaine to believe well, unlesse a man worke accordingly: hee that lives against his faith shall be damned, as he that believes against it.
It is in vain to believe well, unless a man work accordingly: he that lives against his faith shall be damned, as he that believes against it.
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(10) text (DIV1)
612
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Thereupon in this Chapter hee comes to raise their affections to be Heavenly minded, and stirres them up to subdue what soever is contrary to Heavenly mindednesse.
Thereupon in this Chapter he comes to raise their affections to be Heavenly minded, and stirs them up to subdue what soever is contrary to Heavenly Mindedness.
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(10) text (DIV1)
612
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And because it is a duty of great moment to be heavenly minded, and to subdue base affections, he inserts weighty reasons betweene:
And Because it is a duty of great moment to be heavenly minded, and to subdue base affections, he inserts weighty Reasons between:
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(10) text (DIV1)
612
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If yee bee risen with Christ, seeke those things that are above.
If ye be risen with christ, seek those things that Are above.
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(10) text (DIV1)
612
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And among other reasons, the• … 〈 ◊ 〉 this, yee are dead, and your life is hid with Christ in God.
And among other Reasons, the• … 〈 ◊ 〉 this, ye Are dead, and your life is hid with christ in God.
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(10) text (DIV1)
612
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And therupon he forceth seeking of the things that are above, and the mortifying of earthly members.
And thereupon he forceth seeking of the things that Are above, and the mortifying of earthly members.
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(10) text (DIV1)
612
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For the duties of Christianity • … e to be applyed two wayes, to be heavenly affected & to subdue that which is contrary:
For the duties of Christianity • … e to be applied two ways, to be heavenly affected & to subdue that which is contrary:
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(10) text (DIV1)
612
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to be heavenly minded, & to mortifie our earthly members.
to be heavenly minded, & to mortify our earthly members.
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(10) text (DIV1)
612
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Now how shall we doe both? For yee are dead, and your life is hid with Christ in God, &c.
Now how shall we do both? For ye Are dead, and your life is hid with christ in God, etc.
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(10) text (DIV1)
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You see the first proposition, yee are dead, with whom? with Christ in God. A Christian is dead many wayes.
You see the First proposition, ye Are dead, with whom? with christ in God. A Christian is dead many ways.
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(10) text (DIV1)
613
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He is dead to the law, to the morall law, he lookes not to have comfort and salvation by it:
He is dead to the law, to the moral law, he looks not to have Comfort and salvation by it:
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(10) text (DIV1)
614
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by the law, he is dead to the law, and so flyes to Christ. A Christian is dead also to the ceremon• … ll law:
by the law, he is dead to the law, and so flies to christ. A Christian is dead also to the ceremon• … ll law:
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(10) text (DIV1)
614
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now in the glorious lustre of the Gospell, what have we to doe with those 〈 ◊ 〉 element that were for Children? A ceremo• … disposition is opposite to the glory and lustre of the Gospell,
now in the glorious lustre of the Gospel, what have we to do with those 〈 ◊ 〉 element that were for Children? A ceremo• … disposition is opposite to the glory and lustre of the Gospel,
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(10) text (DIV1)
615
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as the Apostle speakes in the former Chapter.
as the Apostle speaks in the former Chapter.
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(10) text (DIV1)
615
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He is dead likewise to sinne, having communion with Christ (when he dyed for sinne) hee is dead to sinne.
He is dead likewise to sin, having communion with christ (when he died for sin) he is dead to sin.
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(10) text (DIV1)
616
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He that hath communion in the death of Christ, hath the same affection to sinne that Christ had.
He that hath communion in the death of christ, hath the same affection to sin that christ had.
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(10) text (DIV1)
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Christ hated it infinitely when he suffered for it;
christ hated it infinitely when he suffered for it;
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(10) text (DIV1)
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so every Christian thinkes that Christ dyed for my sinnes, and by union with Christ, he hath the same affection to it, he is dead to it.
so every Christian thinks that christ died for my Sins, and by Union with christ, he hath the same affection to it, he is dead to it.
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(10) text (DIV1)
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And because this is but an inchoation, and beginning, a Christian is not perfectly dead to sinne, hee stands in need of afflictions,
And Because this is but an inchoation, and beginning, a Christian is not perfectly dead to sin, he Stands in need of afflictions,
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(10) text (DIV1)
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and in regard of afflictions he is dead, they must help the worke of mortification.
and in regard of afflictions he is dead, they must help the work of mortification.
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(10) text (DIV1)
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And because no affliction can sufficiently worke mortification, but death it self, which is the accomplishment of mortification, we are dead in respect of death it selfe, which is the accomplishment of all:
And Because no affliction can sufficiently work mortification, but death it self, which is the accomplishment of mortification, we Are dead in respect of death it self, which is the accomplishment of all:
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(10) text (DIV1)
617
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though we live here for a time, we are dead in regard of the sentence that is passed on us,
though we live Here for a time, we Are dead in regard of the sentence that is passed on us,
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(10) text (DIV1)
617
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as wee say a man is dead when the sentence is passed on him;
as we say a man is dead when the sentence is passed on him;
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(10) text (DIV1)
617
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in that respect wee are dead men, for our life is but a dead life (besides the sentence that is passed upon us) death siezeth upon us in the time of our life, in sicknesses &c. And so they prepare us to death:
in that respect we Are dead men, for our life is but a dead life (beside the sentence that is passed upon us) death siezeth upon us in the time of our life, in Sicknesses etc. And so they prepare us to death:
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(10) text (DIV1)
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thus, and many other wayes we are dead. The second proposition is, Our Life is hid with Christ in God.
thus, and many other ways we Are dead. The second proposition is, Our Life is hid with christ in God.
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(10) text (DIV1)
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We are dead, and yet we have a life. A Christian is a strange person, hee is both dead and alive;
We Are dead, and yet we have a life. A Christian is a strange person, he is both dead and alive;
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he is miserable and glorious, he consists of contraries;
he is miserable and glorious, he consists of contraries;
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he is dead in regard of corruption, and miseries, and such like, but he is alive in regard of his better part,
he is dead in regard of corruption, and misery's, and such like, but he is alive in regard of his better part,
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and he growes two wayes at on• …:
and he grows two ways At on• …:
cc pns31 vvz crd n2 p-acp n1 …:
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it is a strange thing that a Christian doth, hee growes downewards and upwards at the same time;
it is a strange thing that a Christian does, he grows downwards and upward At the same time;
pn31 vbz dt j n1 cst dt np1 vdz, pns31 vvz av-j cc av-j p-acp dt d n1;
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for as he dyes in sin and misery, and naturall death approaching;
for as he dies in since and misery, and natural death approaching;
c-acp c-acp pns31 vvz p-acp n1 cc n1, cc j n1 vvg;
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so he lives the life of grace, and growes more and more till he end in Glory.
so he lives the life of grace, and grows more and more till he end in Glory.
av pns31 vvz dt n1 pp-f n1, cc vvz dc cc av-dc c-acp pns31 vvb p-acp n1.
(10) text (DIV1)
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This life is said to be a hidden life, It is hid with Christ in God.
This life is said to be a hidden life, It is hid with christ in God.
d n1 vbz vvn pc-acp vbi dt j-vvn n1, pn31 vbz vvn p-acp np1 p-acp np1.
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The life of a Christian, which is his glorious spirituall life, it is hid among other respects. The life of a Christian, which is his glorious spiritual life, it is hid among other respects.
dt n1 pp-f dt njp, r-crq vbz po31 j j n1, pn31 vbz vvn p-acp j-jn n2.
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It is hid to the world, to worldly men, because a Christian is an unknown man to them:
It is hid to the world, to worldly men, Because a Christian is an unknown man to them:
pn31 vbz vvn p-acp dt n1, p-acp j n2, c-acp dt njp vbz dt j n1 p-acp pno32:
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because they know not the Father that begets, therefore they know not them that are begotten, as S. Iohn saith:
Because they know not the Father that begets, Therefore they know not them that Are begotten, as S. John Says:
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they know not the advancement of a Christian: he is raysed into a higher ranck then they.
they know not the advancement of a Christian: he is raised into a higher rank then they.
pns32 vvb xx dt n1 pp-f dt njp: pns31 vbz vvn p-acp dt jc n1 cs pns32.
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Therefore as a beast knowes not the things of a man, no more doth a carnal man, in any excellency, know the things of the spirit, for they are spiritually discerned;
Therefore as a beast knows not the things of a man, no more does a carnal man, in any excellency, know the things of the Spirit, for they Are spiritually discerned;
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therefore it is a hidden life in the eyes of the world: a wordly man sees not this life, in regard of the excellency, he passeth scornes,
Therefore it is a hidden life in the eyes of the world: a wordly man sees not this life, in regard of the excellency, he passes scorns,
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and contempts of it, of folly and the like.
and contempts of it, of folly and the like.
cc n2 pp-f pn31, pp-f n1 cc dt j.
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A Christian, in respect of his happy life, is a stranger here, and therefore hee is willing to passe through the world,
A Christian, in respect of his happy life, is a stranger Here, and Therefore he is willing to pass through the world,
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and to be used as a stranger.
and to be used as a stranger.
cc pc-acp vbi vvn p-acp dt n1.
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It is a hidden life likewise ofttimes, not only to worldlings, but in regard of the children of God themselves:
It is a hidden life likewise ofttimes, not only to worldlings, but in regard of the children of God themselves:
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because by reason of some infirmities that are in the best of Gods children, they are apt to judge amisse, harshly and rashly one of another.
Because by reason of Some infirmities that Are in the best of God's children, they Are apt to judge amiss, harshly and rashly one of Another.
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Likewise by reason of those calamities that are common to all men alike, they are afflicted as others,
Likewise by reason of those calamities that Are Common to all men alike, they Are afflicted as Others,
av p-acp n1 pp-f d n2 cst vbr j p-acp d n2 av, pns32 vbr vvn p-acp n2-jn,
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and have sicknesses, and are contemned more then others, and by reason of this, the children of God often censure those that have the beginnings of spirituall life in them. It is hid from them.
and have Sicknesses, and Are contemned more then Others, and by reason of this, the children of God often censure those that have the beginnings of spiritual life in them. It is hid from them.
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It is hid likewise from themselves:
It is hid likewise from themselves:
pn31 vbz vvn av p-acp px32:
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for often Gods children know not themselves, in temptation, in their nonage, in the beginning of their conversion, in the time of desertion,
for often God's children know not themselves, in temptation, in their nonage, in the beginning of their conversion, in the time of desertion,
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and spirituall slumber and sleepe, Grace seemes to bee dead in them, and then they know not that they have this spirituall life, especially if this desertion bee joyned with outward abasement, they call their estate into question,
and spiritual slumber and sleep, Grace seems to be dead in them, and then they know not that they have this spiritual life, especially if this desertion be joined with outward abasement, they call their estate into question,
cc j n1 cc n1, n1 vvz pc-acp vbi j p-acp pno32, cc av pns32 vvb xx cst pns32 vhb d j n1, av-j cs d n1 vbi vvn p-acp j n1, pns32 vvb po32 n1 p-acp n1,
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as in Psal. 73. 7. and in diverse places of Scripture:
as in Psalm 73. 7. and in diverse places of Scripture:
c-acp p-acp np1 crd crd cc p-acp j n2 pp-f n1:
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624
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Gods children oftimes, by reason of their inquisition and search, they raise clouds, whereby they conceale from their owne eyes, their owne life.
God's children Oftimes, by reason of their inquisition and search, they raise Clouds, whereby they conceal from their own eyes, their own life.
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Partly through distemper of body, and partly by distemper of spirit, there are clouds raysed betweene them and their happinesse, that they cannot see their spirituall life.
Partly through distemper of body, and partly by distemper of Spirit, there Are Clouds raised between them and their happiness, that they cannot see their spiritual life.
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But especially it is hid in regard of common infirmities, wanting gifts that others have, that have not a dramme of grace sometimes, that live to please men,
But especially it is hid in regard of Common infirmities, wanting Gifts that Others have, that have not a dram of grace sometime, that live to please men,
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and looke altogether to the outside, they doe that many times to pleasemen better then a Christian.
and look altogether to the outside, they do that many times to pleasemen better then a Christian.
cc vvb av p-acp dt n1-an, pns32 vdb cst d n2 p-acp n2 jc cs dt njp.
(10) text (DIV1)
625
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Sometimes God himselfe hides himselfe out of wisedome and mercy to us, when he sees that we carry not our selves so reverently as we should.
Sometime God himself hides himself out of Wisdom and mercy to us, when he sees that we carry not our selves so reverently as we should.
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And this reason may bee sufficient of Gods dispensation: God will have it so: partly for the further hardning of wicked persons, and for tryall:
And this reason may be sufficient of God's Dispensation: God will have it so: partly for the further hardening of wicked Persons, and for trial:
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(10) text (DIV1)
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for if all were laid open in this excellent estate of a Christian, who should try their patience? who would not be a Christian for the comfort,
for if all were laid open in this excellent estate of a Christian, who should try their patience? who would not be a Christian for the Comfort,
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and for the sence, and feeling? Oh, but this is not so, a Christian hath a life,
and for the sense, and feeling? O, but this is not so, a Christian hath a life,
cc p-acp dt n1, cc vvg? uh, cc-acp d vbz xx av, dt njp vhz dt n1,
(10) text (DIV1)
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but it is a hidden life:
but it is a hidden life:
cc-acp pn31 vbz dt j-vvn n1:
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therefore God will try whether men will live by faith or sence, whether they will have their wayes now or no,
Therefore God will try whither men will live by faith or sense, whither they will have their ways now or no,
av np1 vmb vvi cs n2 vmb vvi p-acp n1 cc n1, cs pns32 vmb vhi po32 n2 av cc uh-dx,
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or whether they will depend upon that glorious life that God will reveale in time to come,
or whither they will depend upon that glorious life that God will reveal in time to come,
cc cs pns32 vmb vvi p-acp d j n1 cst np1 vmb vvi p-acp n1 pc-acp vvi,
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and to exercise and strengthen faith:
and to exercise and strengthen faith:
cc pc-acp vvi cc vvi n1:
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God will have it so, that this life shall bee now hid, that we may live by the promises,
God will have it so, that this life shall be now hid, that we may live by the promises,
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(10) text (DIV1)
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though wee have no feeling at all;
though we have no feeling At all;
cs pns12 vhb dx n-vvg p-acp d;
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that we may perswade our selves in the greatest desertions and extremities, yet I have a hidden Life in Christ, though I have little influence,
that we may persuade our selves in the greatest desertions and extremities, yet I have a hidden Life in christ, though I have little influence,
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(10) text (DIV1)
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and manifestation of it in mee:
and manifestation of it in me:
cc n1 pp-f pn31 p-acp pno11:
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yet I have a glorious life in my head, and I live now by Faith, till I come to live by sight. This is one reason.
yet I have a glorious life in my head, and I live now by Faith, till I come to live by sighed. This is one reason.
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Wee should not therefore take offence, wee must not judge of Christians by outward shew and appearance,
we should not Therefore take offence, we must not judge of Christians by outward show and appearance,
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as CHRIST saith, wee should not judge of our selves by outward appearance, nor of the Church.
as CHRIST Says, we should not judge of our selves by outward appearance, nor of the Church.
c-acp np1 vvz, pns12 vmd xx vvi pp-f po12 n2 p-acp j n1, ccx pp-f dt n1.
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The Whore of Babylon hath more painting and setting out, in all glorious shewes (it being an outside religion) then the true spouse of Christ, whose glory and beauty is within, doth it follow therefore that shee is the true Church? Oh no,
The Whore of Babylon hath more painting and setting out, in all glorious shows (it being an outside Religion) then the true spouse of christ, whose glory and beauty is within, does it follow Therefore that she is the true Church? O no,
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for the beauty of the wife of Christ it is a hidden beauty, shee is glorious within, a stranger doth not meddle with the joy of the Church.
for the beauty of the wife of christ it is a hidden beauty, she is glorious within, a stranger does not meddle with the joy of the Church.
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Christians have a name indeed, and a stone, that none know but them that have it:
Christians have a name indeed, and a stone, that none know but them that have it:
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It is hidden Mannah, we must not judge of the Church, or of Christians by outward appearance, wee shall bee deceived in that.
It is hidden Manna, we must not judge of the Church, or of Christians by outward appearance, we shall be deceived in that.
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Our Life is hid with Christ, the spring of all spirituall life.
Our Life is hid with christ, the spring of all spiritual life.
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The Life of a Christian is a secret life, it is a peculiar life, it is a safe life.
The Life of a Christian is a secret life, it is a peculiar life, it is a safe life.
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It is secret because it is hid; as I said, Gods children are secret ones, they are not knowne to the world, nor to themselves ofttimes.
It is secret Because it is hid; as I said, God's children Are secret ones, they Are not known to the world, nor to themselves ofttimes.
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But ordinarily faith in them breakes through the Cloud, and unmaskes God himselfe, and sees Gods Fatherly face, though hee hide himselfe.
But ordinarily faith in them breaks through the Cloud, and unmasks God himself, and sees God's Fatherly face, though he hide himself.
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They have a promise to lay hold upon, and they acknowledge him to be their Father,
They have a promise to lay hold upon, and they acknowledge him to be their Father,
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and wrastle with him, it is a secret Life, but it is not so secret,
and wrestle with him, it is a secret Life, but it is not so secret,
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but that Faith ses into it, it pierceth the Vayle, and sees a glorious Life there.
but that Faith ses into it, it pierces the vail, and sees a glorious Life there.
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Faith will see Gods glorious countenance;
Faith will see God's glorious countenance;
n1 vmb vvi ng1 j n1;
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Faith makes it a glorious Life though it bee secret, therefore let us not judge our selves nor others by appearance.
Faith makes it a glorious Life though it be secret, Therefore let us not judge our selves nor Others by appearance.
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And it is also a sure life, it is hid with Christ in God, marke on what grounds it is sure.
And it is also a sure life, it is hid with christ in God, mark on what grounds it is sure.
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First it is hid in Heaven, no enemy can come there, the Divell comes not there since he first lost it, and was cast out.
First it is hid in Heaven, no enemy can come there, the devil comes not there since he First lost it, and was cast out.
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It is safe in regard of the place, it is hidde in Heaven.
It is safe in regard of the place, it is hid in Heaven.
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And it is safe, because it is hid in Christ, who purchased it with his blood, who hath trampled upon all opposite powers, over death,
And it is safe, Because it is hid in christ, who purchased it with his blood, who hath trampled upon all opposite Powers, over death,
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and hell it selfe, it is hid in heaven, and in him who hath overcome all opposite power,
and hell it self, it is hid in heaven, and in him who hath overcome all opposite power,
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therefore it is a safe life. And it is hid with Christ in God. Christ is in the bosome of God;
Therefore it is a safe life. And it is hid with christ in God. christ is in the bosom of God;
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Christ mediator, it is hid with Christ in God, hee is the store-house of this life, it is hid with him.
christ Mediator, it is hid with christ in God, he is the storehouse of this life, it is hid with him.
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If any can rob God, then they may rob our Life from us, for it is hid with Christ in God;
If any can rob God, then they may rob our Life from us, for it is hid with christ in God;
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it is a sure life therefore. Oh! but we may lose it, though it bee sure in respect of God.
it is a sure life Therefore. Oh! but we may loose it, though it be sure in respect of God.
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Nay, saith S. Peter, Wee are begotten againe to an inheritance, immortall, and reserved for us in Heaven, Nay, Says S. Peter, we Are begotten again to an inheritance, immortal, and reserved for us in Heaven,
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and wee are kept by the power of God to salvation. and we Are kept by the power of God to salvation.
cc pns12 vbr vvn p-acp dt n1 pp-f np1 p-acp n1.
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It is kept for us, and we are kept to it, God hath prepared it for us, and prepared us for it:
It is kept for us, and we Are kept to it, God hath prepared it for us, and prepared us for it:
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so it is a most sure life, especially because Christ lives for ever, with whom it is, It is hid with Christ in God.
so it is a most sure life, especially Because christ lives for ever, with whom it is, It is hid with christ in God.
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It is likewise a peculiar life, only to Gods people:
It is likewise a peculiar life, only to God's people:
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for they only have union, and communion with Christ, and therefore he saith here, your life is hid with Christ in God.
for they only have Union, and communion with christ, and Therefore he Says Here, your life is hid with christ in God.
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It is likewise a glorious life:
It is likewise a glorious life:
pn31 vbz av dt j n1:
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for it is hid with Christ, who is the glory of God, and he saith in the next Verse, when Christ who is our life shall appeare, we shall appeare with him in Glory.
for it is hid with christ, who is the glory of God, and he Says in the next Verse, when christ who is our life shall appear, we shall appear with him in Glory.
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It is a glorious life, but of that I shall speake in the next verse.
It is a glorious life, but of that I shall speak in the next verse.
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Wee see then that our life is hid in Christ, and what kind of life this is;
we see then that our life is hid in christ, and what kind of life this is;
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it is a secret, sure, peculiar, glorious life.
it is a secret, sure, peculiar, glorious life.
pn31 vbz dt j-jn, j, j, j n1.
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Alas, we are ready to judge of our selves by the present, and not to thinke it a glorious life:
Alas, we Are ready to judge of our selves by the present, and not to think it a glorious life:
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but hee saith, it is hidden for us; Light is sowne for the righteous, it doth not appeare for the present.
but he Says, it is hidden for us; Light is sown for the righteous, it does not appear for the present.
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A garden hath seeds sowne, and hearbs, but in the winter there is no difference betweene it and a common field;
A garden hath seeds sown, and herbs, but in the winter there is no difference between it and a Common field;
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but when the sunne shines and appeares, then the hearbs appeare in their lustre:
but when the sun shines and appears, then the herbs appear in their lustre:
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so it is with a Christian, there is light, and immortality, and happinesse sowne for him,
so it is with a Christian, there is Light, and immortality, and happiness sown for him,
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when Christ, the Sonne of Righteousnesse, shall appeare, then we shall appeare with him in glory.
when christ, the Son of Righteousness, shall appear, then we shall appear with him in glory.
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As wee may say of all things below, they have a hidden life, the plants and the flowers in the winter, they live by the roote,
As we may say of all things below, they have a hidden life, the plants and the flowers in the winter, they live by the root,
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and when the Sunne appeares, then they also appeare with the Sunne in glory.
and when the Sun appears, then they also appear with the Sun in glory.
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So it is with the Righteous, they have a hidden life, it is hid now in the roote, in their head, in this life,
So it is with the Righteous, they have a hidden life, it is hid now in the root, in their head, in this life,
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when Christ the Sonne of Righteousnesse shall appeare, when the spring comes, when the resurrection comes,
when christ the Son of Righteousness shall appear, when the spring comes, when the resurrection comes,
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then we shall appeare with him in glory; and so I come to speak of that verse.
then we shall appear with him in glory; and so I come to speak of that verse.
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When Christ, who is our life shall appeare, then shall yee appeare also with him in Glory.
When christ, who is our life shall appear, then shall ye appear also with him in Glory.
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Our life is now hid, our happinesse is vayled over, there are many things betweene us and our life,
Our life is now hid, our happiness is veiled over, there Are many things between us and our life,
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but shall it alwayes bee so? Oh no, When Christ who is our Life shall appeare, wee shalt appeare also with him in Glory:
but shall it always be so? O no, When christ who is our Life shall appear, we shalt appear also with him in Glory:
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hee meets with a secret objection. The parts here to be stood on are these. First, Christ hee is our Life, hee shall appeare in Glory as our Life.
he meets with a secret objection. The parts Here to be stood on Are these. First, christ he is our Life, he shall appear in Glory as our Life.
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This is taken for granted, it is a supposed truth, When Christ who is our Life shall appeare, it is taken for granted that he shall appeare in glory:
This is taken for granted, it is a supposed truth, When christ who is our Life shall appear, it is taken for granted that he shall appear in glory:
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The next thing is, that wee shall appeare likewise with Christ. Christ shall appeare, and wee.
The next thing is, that we shall appear likewise with christ. christ shall appear, and we.
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And then the consequence, how these depend one upon another, because Christ appears in Glory, therefore we, when Christ who is our life shall appeare.
And then the consequence, how these depend one upon Another, Because christ appears in Glory, Therefore we, when christ who is our life shall appear.
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The Apostle cannot mention Christ, without an addition of comfort, and the Christian soule loves Christ, it sees such matter of comfort,
The Apostle cannot mention christ, without an addition of Comfort, and the Christian soul loves christ, it sees such matter of Comfort,
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(10) text (DIV1)
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and such righteousnesse in him, that it cannot thinke of Christ, without a comfortable addition of Lord, Saviour, Life, Hope, Glory, &c. Christ carryes with him all comforts, hee is food, the bread of life, the water of life, all that is good to the soule,
and such righteousness in him, that it cannot think of christ, without a comfortable addition of Lord, Saviour, Life, Hope, Glory, etc. christ carries with him all comforts, he is food, the bred of life, the water of life, all that is good to the soul,
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therefore the Apostle gives this sweet addition, Christ out life. How is Christ our life. He is every way the cause of the Life of Grace and of Glory.
Therefore the Apostle gives this sweet addition, christ out life. How is christ our life. He is every Way the cause of the Life of Grace and of Glory.
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And not only so, the cause, but the roote, and spring in whom it is: wee have it from Christ, and in Christ:
And not only so, the cause, but the root, and spring in whom it is: we have it from christ, and in christ:
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wee have it in Christ, as a root, and from Christ as a working cause, and by Christ as a Mediator:
we have it in christ, as a root, and from christ as a working cause, and by christ as a Mediator:
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For Christ procured Life at Gods hands, by his Sactifice, and Death.
For christ procured Life At God's hands, by his Sactifice, and Death.
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Wee have it in Christ as a head, from him as a cause (together with both the other persons) and through him as Mediator, who by his death made way to life; appeasing the wrath of God:
we have it in christ as a head, from him as a cause (together with both the other Persons) and through him as Mediator, who by his death made Way to life; appeasing the wrath of God:
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so we are reconciled and pardoned by the death of Christ.
so we Are reconciled and pardoned by the death of christ.
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Christ is not only our Life so, but as the matter of our life that wee seed on;
christ is not only our Life so, but as the matter of our life that we seed on;
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when hee hath wrought spirituall life in us, then the Soule lives by Faith in Christ still,
when he hath wrought spiritual life in us, then the Soul lives by Faith in christ still,
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and seedes upon him, hee is our life because wee feed on him:
and seeds upon him, he is our life Because we feed on him:
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for as food nourisheth the body, so the Soule, being every day set on by fresh temptations,
for as food Nourishes the body, so the Soul, being every day Set on by fresh temptations,
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and afflictions, and troubles, and fresh discomforts, the Soule of necessity is forced to looke to Christ, every day,
and afflictions, and Troubles, and fresh discomforts, the Soul of necessity is forced to look to christ, every day,
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and to feed upon Christ, to feed upon his blood af• … esh, which runnes conti nually:
and to feed upon christ, to feed upon his blood af• … esh, which runs Count nually:
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for hee is a Mediator for ever, and he is in Heaven to make good, that hee hath done by his death and wee looke upon him every day,
for he is a Mediator for ever, and he is in Heaven to make good, that he hath done by his death and we look upon him every day,
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and feed on him, and so hee maintaines the life he hath begun. Christ is our life thus:
and feed on him, and so he maintains the life he hath begun. christ is our life thus:
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More particularly (for memorie sake) Christ when by faith wee have union with him once, (as we can have no communion without union with him) when wee are one with him once by faith;
More particularly (for memory sake) christ when by faith we have Union with him once, (as we can have no communion without Union with him) when we Are one with him once by faith;
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wee have life from Christ; the life of reconciliation in law, opposite to our death in law, and in sentence;
we have life from christ; the life of reconciliation in law, opposite to our death in law, and in sentence;
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for by nature we are all dead, and damned as soone as we are borne for our owne sins,
for by nature we Are all dead, and damned as soon as we Are born for our own Sins,
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and the sins of our first parents; wee are dead in sentence: Now by Christ there is a reversion of this sentence.
and the Sins of our First Parents; we Are dead in sentence: Now by christ there is a reversion of this sentence.
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Christ by his obedience, and suffering hath satisfied his father: christ by his Obedience, and suffering hath satisfied his father:
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so by our union with Christ wee are alive in sentence, we are absolved in GODS court of justice,
so by our Union with christ we Are alive in sentence, we Are absolved in GOD'S court of Justice,
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for hee will not punish sin twice.
for he will not Punish since twice.
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And then after the life of justification being justified by faith, we have the life of sanctification, and holinesse: for GOD out of his love,
And then After the life of justification being justified by faith, we have the life of sanctification, and holiness: for GOD out of his love,
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when he hath pardoned our sin, he gives his spirit as the best fruit of his love:
when he hath pardoned our since, he gives his Spirit as the best fruit of his love:
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and we having our consciences absolved, and acquitted by the spirit of GOD through the obedience of Christ, wee love GOD.
and we having our Consciences absolved, and acquitted by the Spirit of GOD through the Obedience of christ, we love GOD.
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GOD so loveth us when he is appeased by Christ, that the barre being taken away, our sinnes being pardoned,
GOD so loves us when he is appeased by christ, that the bar being taken away, our Sins being pardoned,
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and the sluce of mercy open, there is way made for another life, the life of sanctification by the spirit:
and the sluice of mercy open, there is Way made for Another life, the life of sanctification by the Spirit:
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upon pardon of our sinnes he gives the spirit, and we feeling that love, have love wrought in us to him againe,
upon pardon of our Sins he gives the Spirit, and we feeling that love, have love wrought in us to him again,
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and that love stirs up every Christian to obedience.
and that love stirs up every Christian to Obedience.
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In the next place, after he hath acquitted us by his Alsufficient satisfaction, being God and Man,
In the next place, After he hath acquitted us by his All-sufficient satisfaction, being God and Man,
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and hath given us his spirit:
and hath given us his Spirit:
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there is another life, the life of comfort, which is the life of our life, in peace of conscience, and joy unspeakable,
there is Another life, the life of Comfort, which is the life of our life, in peace of conscience, and joy unspeakable,
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and glorious, this life issues from the former:
and glorious, this life issues from the former:
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for when we find our conscience appeased, that God saith to our soules, hee is their salvation, and find a newnesse wrought in our nature by the spirit of God,
for when we find our conscience appeased, that God Says to our Souls, he is their salvation, and find a newness wrought in our nature by the Spirit of God,
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and some strength to obey him, then we begin to have a sweet peace, (as the Children of God find in themselves) and joy unspeakable, and glorious.
and Some strength to obey him, then we begin to have a sweet peace, (as the Children of God find in themselves) and joy unspeakable, and glorious.
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This is the life of this life, having union with Christ, and his Righteousnesse, and spirit, wee have this peace, which is the way to Glory, and the beginning of it.
This is the life of this life, having Union with christ, and his Righteousness, and Spirit, we have this peace, which is the Way to Glory, and the beginning of it.
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For besides that, Christ is our life in Glory afterwards, in this life he is our life.
For beside that, christ is our life in Glory afterwards, in this life he is our life.
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Answerable to our servile feare, as wee are dead in law, we have a life in justification.
Answerable to our servile Fear, as we Are dead in law, we have a life in justification.
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As wee are dead in nature, so we have a life in sanctification, wee are dead in despaire and runne into terrours of Conscience,
As we Are dead in nature, so we have a life in sanctification, we Are dead in despair and run into terrors of Conscience,
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so wee have a life in joy, and peace.
so we have a life in joy, and peace.
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But all those in this life are imperfect, because there is only an union of Grace here till wee come to the union of Glory in Heaven,
But all those in this life Are imperfect, Because there is only an Union of Grace Here till we come to the Union of Glory in Heaven,
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and then at the day of judgement there will bee a perfect justifying of us, wee shall not only be acquitted in our conscience,
and then At the day of judgement there will be a perfect justifying of us, we shall not only be acquitted in our conscience,
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as we are now, but wee shall bee acquitted before Angels and Divels and Men, and Christ will acknowledge us:
as we Are now, but we shall be acquitted before Angels and Devils and Men, and christ will acknowledge us:
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these are they for whom I dyed, these are they for whom I made intercession in Heaven, we shall be acquitted there,
these Are they for whom I died, these Are they for whom I made Intercession in Heaven, we shall be acquitted there,
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and there wee shall be acknowledged: And then the life of sanctification, that is now in part, shall then be perfect,
and there we shall be acknowledged: And then the life of sanctification, that is now in part, shall then be perfect,
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and likewise the peace that now passeth understanding, shall then bee full, and our joy shall bee full by Christ who is our life:
and likewise the peace that now passes understanding, shall then be full, and our joy shall be full by christ who is our life:
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So then we see we have in Christ the second Adam, whatsover wee lost in the first roote.
So then we see we have in christ the second Adam, whatsoever we lost in the First root.
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Whence did we draw sinne, and misery? by union with the first Adam, we have damnation, we have the wrath of God, we have corruption opposite to sanctification, we have terrours, and horrour of conscience.
Whence did we draw sin, and misery? by Union with the First Adam, we have damnation, we have the wrath of God, we have corruption opposite to sanctification, we have terrors, and horror of conscience.
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By the second Adam and union with him we have a spring of life, and peace,
By the second Adam and Union with him we have a spring of life, and peace,
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and all that we lost in Adam, and more then all we lost, he being God-man.
and all that we lost in Adam, and more then all we lost, he being God-man.
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The sinne of the first Adam was the sinne of a man:
The sin of the First Adam was the sin of a man:
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the obedience of the second Adam, was the obedience of God-man, which raiseth us to life everlasting.
the Obedience of the second Adam, was the Obedience of God-man, which Raiseth us to life everlasting.
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Rom. 5. So that there is more comfort in the life we have by Christ, then there is discomfort in our death by Adam. Rom. 5. So that there is more Comfort in the life we have by christ, then there is discomfort in our death by Adam.
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We see then hence that in all our deadnesse and dulnesse, and want of grace, there is a spring in our nature.
We see then hence that in all our deadness and dulness, and want of grace, there is a spring in our nature.
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God hath given Christ, God-man, that there should be a treasure in him for all the Church, that we may fetch supply out of our nature.
God hath given christ, God-man, that there should be a treasure in him for all the Church, that we may fetch supply out of our nature.
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He is fit to be our life:
He is fit to be our life:
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for our nature in him is united to the Godhead, therefore Christ is a fit fountaine to derive grace to beleevers;
for our nature in him is united to the Godhead, Therefore christ is a fit fountain to derive grace to believers;
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because mans nature in him is advanced, by being united to the second person, he is God-man, able to derive all grace, and comfort, and righteousnes whatsoever.
Because men nature in him is advanced, by being united to the second person, he is God-man, able to derive all grace, and Comfort, and righteousness whatsoever.
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Shall the first Adam derive unrighteousnesse, discomfort and misery that was a man? & shall not Christ God-man, derive righteousnesse,
Shall the First Adam derive unrighteousness, discomfort and misery that was a man? & shall not christ God-man, derive righteousness,
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and comfort, and joy, and peace, and whatsoever is good? undoubtedly he shall.
and Comfort, and joy, and peace, and whatsoever is good? undoubtedly he shall.
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Therefore in all want of grace, in all temptations and assaults, let us goe to the fountain, to the fulnesse of grace, to the fulnesse of Gods love in Christ, Christ, God-man is our life.
Therefore in all want of grace, in all temptations and assaults, let us go to the fountain, to the fullness of grace, to the fullness of God's love in christ, christ, God-man is our life.
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As when we are cold, we come to the fire: so when we are dull-hearted, let us come to this quickening spirit.
As when we Are cold, we come to the fire: so when we Are dull-hearted, let us come to this quickening Spirit.
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And to this end, let us be stirred up to use those meanes wherein Christ will be effectuall, (whereby as by veines, the blood of this spirituall life is conveyed;) as the Word,
And to this end, let us be stirred up to use those means wherein christ will be effectual, (whereby as by Veins, the blood of this spiritual life is conveyed;) as the Word,
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and Sacraments, the Communion of Saints, and all sanctified meanes, whereby the life of grace, and comfort may be conveyed to us:
and Sacraments, the Communion of Saints, and all sanctified means, whereby the life of grace, and Comfort may be conveyed to us:
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(10) text (DIV1)
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let us never be out of such wayes, and courses, as where by Christ derives this life of grace,
let us never be out of such ways, and courses, as where by christ derives this life of grace,
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and let us take heed of those that are contrary.
and let us take heed of those that Are contrary.
cc vvb pno12 vvi n1 pp-f d cst vbr j-jn.
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But, how shall I know, saith a weake soule, (that finds little comfort, and peace,
But, how shall I know, Says a weak soul, (that finds little Comfort, and peace,
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and little sanctification, and is besieged with troubles, and is doubtfull, and knowes not whether his sinnes be forgiven or no,
and little sanctification, and is besieged with Troubles, and is doubtful, and knows not whither his Sins be forgiven or no,
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how shall I know) whether Christ be my life or no?
how shall I know) whither christ be my life or no?
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I answer that the life of Christ is but now begun in us, and it is very little at the first.
I answer that the life of christ is but now begun in us, and it is very little At the First.
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There is nothing lesse then grace at the beginning. The life of Christ is conveyed to us from Christ voluntarily not by necessity.
There is nothing less then grace At the beginning. The life of christ is conveyed to us from christ voluntarily not by necessity.
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Hee gives the will and the deed according to 〈 ◊ 〉; He gives the will and the deed according to 〈 ◊ 〉;
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therefore we must know that we have more or lesse comfort, and more or lesse grace as he pleaseth.
Therefore we must know that we have more or less Comfort, and more or less grace as he Pleases.
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He brings all to heaven in all ages that have the true life of grace,
He brings all to heaven in all ages that have the true life of grace,
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655
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though he make a difference, and give to some more, and to some lesse, because he is a head that flowes into his members, not out of nature, but of his owne pleasure.
though he make a difference, and give to Some more, and to Some less, Because he is a head that flows into his members, not out of nature, but of his own pleasure.
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And a Christian soule that hath union with Christ, that hath a being, and station in him may know it;
And a Christian soul that hath Union with christ, that hath a being, and station in him may know it;
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there are alway some pulses from this heart: as we know there is some life by the beating of the pulses:
there Are always Some pulses from this heart: as we know there is Some life by the beating of the pulses:
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(10) text (DIV1)
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so Christs dwelling in the heart, is knowne by these pulses, there will be striving against corruption,
so Christ Dwelling in the heart, is known by these pulses, there will be striving against corruption,
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and complayning of it. (Nature, and corruption will not complaine against corruption:
and complaining of it. (Nature, and corruption will not complain against corruption:
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co• … ption will not strive against corruption,) there will be sighing, and groaning, which is seconded with a constant indeavour to grow better, it is not a flash:
co• … ption will not strive against corruption,) there will be sighing, and groaning, which is seconded with a constant endeavour to grow better, it is not a flash:
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these pulses beating in the soule of a true Christian, shew that there is the life of grace in him, that Christs dwells in his heart.
these pulses beating in the soul of a true Christian, show that there is the life of grace in him, that Christ dwells in his heart.
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And this oft times doth more appeare in the greatest temptations:
And this oft times does more appear in the greatest temptations:
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Take a Christian at the worst, his heart sighs to God, to recover him, he is sick,
Take a Christian At the worst, his heart sighs to God, to recover him, he is sick,
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and yet he hopes in Christ, Christ in the greatest desertion is his life, who was also our paterne,
and yet he hope's in christ, christ in the greatest desertion is his life, who was also our pattern,
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when he was at the lowest, My God, my God.
when he was At the lowest, My God, my God.
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So a Christian at the lowest, he hath a spirit of prayer, (though it may be) he cannot pray distinctly,
So a Christian At the lowest, he hath a Spirit of prayer, (though it may be) he cannot pray distinctly,
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(10) text (DIV1)
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yet he can sigh, and groane, and God heares the sighs of his owne Spirit alwayes:
yet he can sighs, and groan, and God hears the sighs of his own Spirit always:
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Therefore when these pulses beate in him, in the greatest temptations hee may know that Christ lives in him.
Therefore when these pulses beat in him, in the greatest temptations he may know that christ lives in him.
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Sometimes Christ in respect of this life, in this world reserves himselfe to the chiefe occasion;
Sometime christ in respect of this life, in this world reserves himself to the chief occasion;
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as some great affliction of the outward man. In 2 Cor. 4. We see there, when the body of Saint Paul was afflicted,
as Some great affliction of the outward man. In 2 Cor. 4. We see there, when the body of Saint Paul was afflicted,
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when it was abased by many afflictions, The life of Christ was most manifested in him.
when it was abased by many afflictions, The life of christ was most manifested in him.
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God reserves to poore Christians (that now live in peace and quiet) the greatest feelings and manifestations of Christs living in them, till some great crosse, till the houre of death, till a time of need.
God reserves to poor Christians (that now live in peace and quiet) the greatest feelings and manifestations of Christ living in them, till Some great cross, till the hour of death, till a time of need.
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The life of Christ is most manifest in the time of abasement. By the way therefore, let us not avoid crosses for Christs sake:
The life of christ is most manifest in the time of abasement. By the Way Therefore, let us not avoid Crosses for Christ sake:
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avoid not any abasement, though it be imprisonment, or death;
avoid not any abasement, though it be imprisonment, or death;
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the more our outward man is abased, if it be for Christs sake, the more this life of Christ, this blessed life, this peace that passeth understanding, and this joy in the Holy-ghost is increased;
the more our outward man is abased, if it be for Christ sake, the more this life of christ, this blessed life, this peace that passes understanding, and this joy in the Holy ghost is increased;
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we shall feele our absolution, and justification the more.
we shall feel our absolution, and justification the more.
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This life of Christ is most manifested when wee honour him most by suffering for him.
This life of christ is most manifested when we honour him most by suffering for him.
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Therfore let us avoid no crosse for him. Christ who is our life, Shall appeare:
Therefore let us avoid no cross for him. christ who is our life, Shall appear:
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There are two appearings (wee know) of Christ; his first appearing, and his second appearing.
There Are two appearings (we know) of christ; his First appearing, and his second appearing.
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His first appearing was to worke our salvation; his second shall be to accomplish, and finish what he hath begun to worke.
His First appearing was to work our salvation; his second shall be to accomplish, and finish what he hath begun to work.
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His first appearing, was to redeeme our soules from death, & his second shall redeeme our bodies from the corruption of the 〈 ◊ 〉 so his second appearing shall be to accomplish all the good that he came to doe and to worke by his first.
His First appearing, was to Redeem our Souls from death, & his second shall Redeem our bodies from the corruption of the 〈 ◊ 〉 so his second appearing shall be to accomplish all the good that he Come to do and to work by his First.
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As verily therefore as Christ is come in his first appearing; so verily and certainly he shall appeare the second time.
As verily Therefore as christ is come in his First appearing; so verily and Certainly he shall appear the second time.
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And as it was the description of holy men before his first comming, to wayte for him, To wayte for the consolation of Is• … ael: so Christians now;
And as it was the description of holy men before his First coming, to wait for him, To wait for the consolation of Is• … ael: so Christians now;
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those blessed soules that have the report of this they waite for the comming of Christ.
those blessed Souls that have the report of this they wait for the coming of christ.
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There were all kind of witnesses then of his first comming, Angels, men, women, shepheards, the Devils themselves, The Trinitie from heaven witnessed of him:
There were all kind of Witnesses then of his First coming, Angels, men, women, shepherds, the Devils themselves, The Trinity from heaven witnessed of him:
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so for his second comming there are witnesses. Christ himselfe saith hee will come. The Angels say, This Iesus that ye see goe up shall come againe.
so for his second coming there Are Witnesses. christ himself Says he will come. The Angels say, This Iesus that you see go up shall come again.
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It is an Article of our faith, that he shall come. The Spirit of God in every Christian saith come, and that is not in vaine, the desires of the Spirit of God must be fulfilled, therefore he shall come;
It is an Article of our faith, that he shall come. The Spirit of God in every Christian Says come, and that is not in vain, the Desires of the Spirit of God must be fulfilled, Therefore he shall come;
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and the Spirit of God stirres up our spirits to say come. There are all kind of proofes, & arguments for it.
and the Spirit of God stirs up our spirits to say come. There Are all kind of proofs, & Arguments for it.
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It is an Article of our faith:
It is an Article of our faith:
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it is laid here for a ground, and therefore I will not inlarge my selfe in it:
it is laid Here for a ground, and Therefore I will not enlarge my self in it:
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but come to the next point. Christ will appeare, and We shall also appeare with him in glory.
but come to the next point. christ will appear, and We shall also appear with him in glory.
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We shall appeare, and appeare with him and appeare in glory with him. Christ himselfe his glory is in some sort hid now:
We shall appear, and appear with him and appear in glory with him. christ himself his glory is in Some sort hid now:
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for though he be King of the Church, yet wee see what enemies are in the Church;
for though he be King of the Church, yet we see what enemies Are in the Church;
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and Satan ruffles in the Church a great while, and the nearer he is to his end, the more he rageth;
and Satan ruffles in the Church a great while, and the nearer he is to his end, the more he rages;
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so that Christs glory seemes to be hid; but Christ then shall appeare, and his Church shall appeare with him in glory.
so that Christ glory seems to be hid; but christ then shall appear, and his Church shall appear with him in glory.
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Why shall wee appeare with Christ, and be glorious with him? I answere, this is cleare:
Why shall we appear with christ, and be glorious with him? I answer, this is clear:
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partly because it is Christs will, in Iohn 17. Father I will that where I am they may be also.
partly Because it is Christ will, in John 17. Father I will that where I am they may be also.
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It is Christs last Testament that we should be where he is, and be glorious with him,
It is Christ last Testament that we should be where he is, and be glorious with him,
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and Christs will must be fulfilled.
and Christ will must be fulfilled.
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Againe, consider what we are to Christ, how neare wee are brought to him, and then this will be cleare, that when Christ shall appeare in glory, we must appeare with him:
Again, Consider what we Are to christ, how near we Are brought to him, and then this will be clear, that when christ shall appear in glory, we must appear with him:
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for Christ is our Husband, and we are his Spouse, when Christ comes to be glorious,
for christ is our Husband, and we Are his Spouse, when christ comes to be glorious,
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therefore his Spouse must be glorious;
Therefore his Spouse must be glorious;
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now is but the time of contract, the time of the marriage, solemnity shall be at the appearing of Christ: therefore when he shall appeare, we shall appeare with him in glory.
now is but the time of contract, the time of the marriage, solemnity shall be At the appearing of christ: Therefore when he shall appear, we shall appear with him in glory.
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Christ in his owne person, distinct from his Church, is now glorious as a head, but Christ mysticall is not glorious, Christ mysticall suffers: christ in his own person, distinct from his Church, is now glorious as a head, but christ mystical is not glorious, christ mystical suffers:
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there are many members that are not yet called. Some are abased, & some are not brought to the fold:
there Are many members that Are not yet called. some Are abased, & Some Are not brought to the fold:
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And Christ hath a care of his mysticall body, as of his naturall body;
And christ hath a care of his mystical body, as of his natural body;
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and as that is glorious in heaven, so hee will bring all his members to be one glorious body.
and as that is glorious in heaven, so he will bring all his members to be one glorious body.
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He gave his naturall body to redeeme his mysticall body, therefore as he is glorious in that in heaven,
He gave his natural body to Redeem his mystical body, Therefore as he is glorious in that in heaven,
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so hee will be glorious in his mysticall body, in every beleeving soule at the last,
so he will be glorious in his mystical body, in every believing soul At the last,
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when hee shall come to be glorified in his Saints, as the Apostle saith, 2 Thess. 1. Hee is glorious in himselfe now:
when he shall come to be glorified in his Saints, as the Apostle Says, 2 Thess 1. He is glorious in himself now:
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then he will be glorious in his Spouse.
then he will be glorious in his Spouse.
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And then from the ground of predestination, Rom. 8. We are predestinate to be conformed to Christ, that he might be the first borne among many brethren.
And then from the ground of predestination, Rom. 8. We Are predestinate to be conformed to christ, that he might be the First born among many brothers.
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Now Christ being glorious, and we being predestinate before the world was to be like unto Christ; first in abasement, to be abased for him that was abased for us, to suffer for him that suffered for us,
Now christ being glorious, and we being predestinate before the world was to be like unto christ; First in abasement, to be abased for him that was abased for us, to suffer for him that suffered for us,
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and to be conformed to him in grace;
and to be conformed to him in grace;
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there must be a time to be conformed to him in glory? From the ground of Election, there must be a state of glory, our glory must be revealed when Christ shall come and appeare.
there must be a time to be conformed to him in glory? From the ground of Election, there must be a state of glory, our glory must be revealed when christ shall come and appear.
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I will presse no more reasons that we must be glorious at the second comming of Christ as well as himselfe. Wherein stands this glory?
I will press no more Reasons that we must be glorious At the second coming of christ as well as himself. Wherein Stands this glory?
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To cleare this point a little, I will not be long in it;
To clear this point a little, I will not be long in it;
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because indeed this glory is such, as eye hath not seene, nor eare heard, nor hath entred into the heart of man.
Because indeed this glory is such, as eye hath not seen, nor ear herd, nor hath entered into the heart of man.
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The Apostles speake not much of it, they speak of it in negative tearms, by denying imperfections:
The Apostles speak not much of it, they speak of it in negative terms, by denying imperfections:
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It is an inheritance incorruptible, immortall, &c. And when it is resembled to earthly things, it is compared to a banket, to a marriage, &c. But this glory, it shall be in body, in soule in the whole man.It is an inheritance incorruptible, immortal, etc. And when it is resembled to earthly things, it is compared to a banquet, to a marriage, etc. But this glory, it shall be in body, in soul in the Whole man.
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In soule, there shall be the knowledge of those mysteries of salvation, that now wee are ignorant of.
In soul, there shall be the knowledge of those Mysteres of salvation, that now we Are ignorant of.
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Now wee are in the Grammar schoole, but that shall be as the University. Then we shall know things more clearely, we shall see God face to face;
Now we Are in the Grammar school, but that shall be as the university. Then we shall know things more clearly, we shall see God face to face;
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and then our soules shall be raised to be capable of more knowledge and grace.
and then our Souls shall be raised to be capable of more knowledge and grace.
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Now the vessell of our soule is not capable to know that that we shall then, they are not capable as they shall be in heaven.
Now the vessel of our soul is not capable to know that that we shall then, they Are not capable as they shall be in heaven.
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Saint Paul himselfe was not capable, therefore when he was taken up into the third heavens,
Saint Paul himself was not capable, Therefore when he was taken up into the third heavens,
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least he should be proud of his revelations, he was faine to be abased.
lest he should be proud of his revelations, he was feign to be abased.
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Wee are not capable, we cannot know the glory of heaven in a full measure now:
we Are not capable, we cannot know the glory of heaven in a full measure now:
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but then, God shall inlarge the heart, and sanctifie it, that we shall have strong spirits,
but then, God shall enlarge the heart, and sanctify it, that we shall have strong spirits,
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and holy understandings, and affections to understand holy things, we shall know God face to face.
and holy understandings, and affections to understand holy things, we shall know God face to face.
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There shall be a proportion betweene the glorious things in heaven, and our soule there shall be a heavenly soule for a heavenly place, where as yet it is not so.
There shall be a proportion between the glorious things in heaven, and our soul there shall be a heavenly soul for a heavenly place, where as yet it is not so.
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I forbeare to shew the particulars of the glory of the body: the Apostle Paul sets it downe, 1 Cor. 15. It shall be a spirituall body:
I forbear to show the particulars of the glory of the body: the Apostle Paul sets it down, 1 Cor. 15. It shall be a spiritual body:
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it shall be guided by the Spirit, and the body, it shall not then need meats and drinks,
it shall be guided by the Spirit, and the body, it shall not then need Meats and drinks,
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but God shall be all in all.
but God shall be all in all.
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Now, our life at the best is fed and cloathed by the creatures, then, all shall be taken out of God himselfe, God himselfe shall be All in all. The presence of God,
Now, our life At the best is fed and clothed by the creatures, then, all shall be taken out of God himself, God himself shall be All in all. The presence of God,
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and of Christ our Saviour shall supply all that we have now other wayes. Now, comfort is conveyed from this creature, and from that;
and of christ our Saviour shall supply all that we have now other ways. Now, Comfort is conveyed from this creature, and from that;
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but whatsoever comfort we have now dropped by the creatures, we shall then have all in him,
but whatsoever Comfort we have now dropped by the creatures, we shall then have all in him,
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and in fulnesse, and for evermore. So we shall be glorious in soule and body.
and in fullness, and for evermore. So we shall be glorious in soul and body.
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And in our whole man, the Image of God and Christ shall be perfectly restored, we shall be like Christ, reserving the difference between the head,
And in our Whole man, the Image of God and christ shall be perfectly restored, we shall be like christ, reserving the difference between the head,
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and the members, reserving the difference of a naturall Sonne, and of sonnes adopted; he shall be more glorious then we;
and the members, reserving the difference of a natural Son, and of Sons adopted; he shall be more glorious then we;
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we shall be glorious as much as we are capable off, in all fulnesse of joy,
we shall be glorious as much as we Are capable off, in all fullness of joy,
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and grace, and dominion over the creature, in freedome from ill, and readinesse to good, we shall be glorious sons of God.
and grace, and dominion over the creature, in freedom from ill, and readiness to good, we shall be glorious Sons of God.
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I need not to be long in unfolding these things. When shall this be? When he shall appeare, saith the Apostle, we shall also appeare with him in glory.
I need not to be long in unfolding these things. When shall this be? When he shall appear, Says the Apostle, we shall also appear with him in glory.
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It is carryed indefinitely to stoppe curiosity, there is no time set downe:
It is carried indefinitely to stop curiosity, there is no time Set down:
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but when hee shall appeare, &c. In a word, when all the Elect shall be gathered together.
but when he shall appear, etc. In a word, when all the Elect shall be gathered together.
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It is not meet that our bodies and soules should be glorified, till all Gods people be gathered together.
It is not meet that our bodies and Souls should be glorified, till all God's people be gathered together.
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As in a family they doe not sit downe till all the servants be come in,
As in a family they do not fit down till all the Servants be come in,
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and then they sit downe together: so in this great family of God;
and then they fit down together: so in this great family of God;
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(10) text (DIV1)
672
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4017
the Saints in heaven and earth, there shall not be perfect glory, till all be gathered, and saved.
the Saints in heaven and earth, there shall not be perfect glory, till all be gathered, and saved.
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(10) text (DIV1)
672
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4018
And then what a blessed time will that be, when every one shall be glorious himselfe,
And then what a blessed time will that be, when every one shall be glorious himself,
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(10) text (DIV1)
672
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4019
and shall put downe the Sunne in glory in his body, and soule? and when there shall be such a world of them so glorious.
and shall put down the Sun in glory in his body, and soul? and when there shall be such a world of them so glorious.
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(10) text (DIV1)
672
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4020
If every Starre be beautifull, how beautifull are all in their lustre? when so many Saints shall be gathered together they shall be farre more glorious then the Sunne in his Majestie;
If every Star be beautiful, how beautiful Are all in their lustre? when so many Saints shall be gathered together they shall be Far more glorious then the Sun in his Majesty;
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(10) text (DIV1)
673
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4021
and this glory is reserved till all be gathered together.
and this glory is reserved till all be gathered together.
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(10) text (DIV1)
673
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4022
God said of the creatures severally they were good, but when hee looked on them together, they were exceeding good:
God said of the creatures severally they were good, but when he looked on them together, they were exceeding good:
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(10) text (DIV1)
673
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4023
so the severall soules of Christians are glorious:
so the several Souls of Christians Are glorious:
av dt j n2 pp-f np1 vbr j:
(10) text (DIV1)
673
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4024
but at the day of Judgement when all shall be gathered together, there shall be an exceeding glory.
but At the day of Judgement when all shall be gathered together, there shall be an exceeding glory.
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(10) text (DIV1)
673
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It is reserved I say for the gathering together of the Saints:
It is reserved I say for the gathering together of the Saints:
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(10) text (DIV1)
673
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4026
when Christ, who is the head shall have gathered all by his word, and ministery out of this sinfull world (which are scattered here and there) then they shall come to perfect glory.
when christ, who is the head shall have gathered all by his word, and Ministry out of this sinful world (which Are scattered Here and there) then they shall come to perfect glory.
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(10) text (DIV1)
673
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4027
Then there shall be perfect union betweene the body and soule; then there shall be a perfect union betweene us, and all that are dead together;
Then there shall be perfect Union between the body and soul; then there shall be a perfect Union between us, and all that Are dead together;
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(10) text (DIV1)
673
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4028
then there shall be a perfect union betweene us, and Christ, then we shall have the perfect fruition of God, of Angels, of all the blessed company in heaven.
then there shall be a perfect Union between us, and christ, then we shall have the perfect fruition of God, of Angels, of all the blessed company in heaven.
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(10) text (DIV1)
673
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Oh! what a blessed time will this be? and this shall be at the glorious appearing of Christ.
Oh! what a blessed time will this be? and this shall be At the glorious appearing of christ.
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(10) text (DIV1)
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4030
Christ shall appeare in glory himselfe, as verily as he appeared in his first comming, and wee shall appeare with him in glory. christ shall appear in glory himself, as verily as he appeared in his First coming, and we shall appear with him in glory.
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(10) text (DIV1)
674
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4031
Why should wee doubt of it? is not that which is greater done already? hath not God himselfe become man? hath not God dyed? and God beene abased in his first comming? Is not that more wonder,
Why should we doubt of it? is not that which is greater done already? hath not God himself become man? hath not God died? and God been abased in his First coming? Is not that more wonder,
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(10) text (DIV1)
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4032
then that man should become like God in his second comming? whether is greater for God to become man,
then that man should become like God in his second coming? whither is greater for God to become man,
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(10) text (DIV1)
675
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4033
or for men to be raised out of their graves, and become glorious? certainely this is the lesser,
or for men to be raised out of their graves, and become glorious? Certainly this is the lesser,
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(10) text (DIV1)
675
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4034
why should we doubt of it? Let us rayse our hearts with this, that as verily as he came in abasement to worke our salvation,
why should we doubt of it? Let us raise our hearts with this, that as verily as he Come in abasement to work our salvation,
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(10) text (DIV1)
675
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4035
so verily hee shall come, and rayse us to glory, and this is a lesser worke then the former.
so verily he shall come, and raise us to glory, and this is a lesser work then the former.
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(10) text (DIV1)
675
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4036
But to come nearer, to make some further use of this, surely these are maine points,
But to come nearer, to make Some further use of this, surely these Are main points,
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(10) text (DIV1)
676
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4037
and should bee oft thought on. O! that the hearts of Christians were exercised with them.
and should be oft Thought on. OH! that the hearts of Christians were exercised with them.
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(10) text (DIV1)
676
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4038
Could wee be dead either for grace or comfort, if wee did oft thinke of this with application? Let us oft warme our selves with these things:
Could we be dead either for grace or Comfort, if we did oft think of this with application? Let us oft warm our selves with these things:
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(10) text (DIV1)
676
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4039
let us bring our selves to the light, let us thinke of the blessed times to come:
let us bring our selves to the Light, let us think of the blessed times to come:
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(10) text (DIV1)
676
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could we be unfruitfull? This made Saint Paul adjure Timothy, and the Thessalonians, I beseech you by the comming of our Lord Iesus Christ, &c. I shall need no greater argument to presse you,
could we be unfruitful? This made Saint Paul adjure Timothy, and the Thessalonians, I beseech you by the coming of our Lord Iesus christ, etc. I shall need no greater argument to press you,
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(10) text (DIV1)
676
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4041
then as verily as Christ shall come in glory, and as you shall be gathered to him: so heare what I say.
then as verily as christ shall come in glory, and as you shall be gathered to him: so hear what I say.
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(10) text (DIV1)
676
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4042
So Saint Paul chargeth Timothy, 1 Tim. 6. 13. I charge thee before Christ, who at his comming, &c. Keepe this Commandement.
So Saint Paul charges Timothy, 1 Tim. 6. 13. I charge thee before christ, who At his coming, etc. Keep this Commandment.
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(10) text (DIV1)
676
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4043
This will moove a mans conscience, and carry him to duty, if nothing else will.
This will move a men conscience, and carry him to duty, if nothing Else will.
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(10) text (DIV1)
676
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4044
Let us thinke seriously Christ will come with thousands of his Angels in glory and majestie, and all shall be glory then, there shall be nothing but glory;
Let us think seriously christ will come with thousands of his Angels in glory and majesty, and all shall be glory then, there shall be nothing but glory;
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(10) text (DIV1)
676
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4045
glorious in his company, glorious in himselfe, glorious in his enemies, he shall trample them under his feet, by a glorious confusion, there shall be nothing but glory in heaven and earth then.
glorious in his company, glorious in himself, glorious in his enemies, he shall trample them under his feet, by a glorious confusion, there shall be nothing but glory in heaven and earth then.
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(10) text (DIV1)
676
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4046
And wee shall come to the same glory; the Spouse shall partake of the glory of her husband.
And we shall come to the same glory; the Spouse shall partake of the glory of her husband.
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(10) text (DIV1)
676
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4047
Let us thinke of this, it will quicken, and inspire all our courses with a spirituall kind of light to all actions, it will enliven, and quicken them.
Let us think of this, it will quicken, and inspire all our courses with a spiritual kind of Light to all actions, it will enliven, and quicken them.
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(10) text (DIV1)
676
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4048
And it will put a kind of manner upon all our actions, that they shall be acceptable to God.
And it will put a kind of manner upon all our actions, that they shall be acceptable to God.
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(10) text (DIV1)
677
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4049
For how should wee performe all that comes from us? All should be done in sincerity,
For how should we perform all that comes from us? All should be done in sincerity,
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(10) text (DIV1)
677
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4050
and constantly, and abundantly, & chearefully, readily, and willingly, for God requires these qualifications in what wee doe;
and constantly, and abundantly, & cheerfully, readily, and willingly, for God requires these qualifications in what we do;
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(10) text (DIV1)
677
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4051
now what stirres us up to do all in this manner, acceptably to God, but this consideration?
now what stirs us up to do all in this manner, acceptably to God, but this consideration?
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(10) text (DIV1)
677
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4052
What stirres us up to doe things sincerely to Christ? He will appeare in glory,
What stirs us up to do things sincerely to christ? He will appear in glory,
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(10) text (DIV1)
678
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therefore let us doe things that may stand with his judgment.
Therefore let us do things that may stand with his judgement.
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(10) text (DIV1)
678
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4054
It is no matter what the reprobates of the world judge, let us doe things so as wee may stand before Christ at that day.
It is no matter what the Reprobates of the world judge, let us do things so as we may stand before christ At that day.
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(10) text (DIV1)
678
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A Christian studies to arraigne himselfe before Christ, that he may doe that that may approve him to him that shall be his judge ere long.
A Christian studies to arraign himself before christ, that he may do that that may approve him to him that shall be his judge ere long.
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(10) text (DIV1)
678
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And so let us hold out, we shall receive a reward, what will make us constant but this? what makes a man sowe his seed, that he scarcely can spare,
And so let us hold out, we shall receive a reward, what will make us constant but this? what makes a man sow his seed, that he scarcely can spare,
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(10) text (DIV1)
679
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4057
but the hope of a harvest? what makes a man runne, but the victory,
but the hope of a harvest? what makes a man run, but the victory,
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(10) text (DIV1)
679
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4058
and the Crowne? so what makes a man worke, but the hope of reward? be constant, for in him yee shall receive the reward if yee faint not.
and the Crown? so what makes a man work, but the hope of reward? be constant, for in him ye shall receive the reward if ye faint not.
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(10) text (DIV1)
679
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4059
And so for abounding in good workes, your labour is not in vaine in the Lord:
And so for abounding in good works, your labour is not in vain in the Lord:
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(10) text (DIV1)
680
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4060
what made Saint Paul presse the abounding in good workes? Finally my brethren, be stedfast and unmooveable, al• … y abounding in the work of the Lord,
what made Saint Paul press the abounding in good works? Finally my brothers, be steadfast and Unmovable, al• … y abounding in the work of the Lord,
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(10) text (DIV1)
680
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why? for your labour is not in vayne in the Lord: why? for your labour is not in vain in the Lord:
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(10) text (DIV1)
680
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4062
your bodies shall rise againe ere long in glory, when Christ shall appeare you shall appeare, and be glorious with him.
your bodies shall rise again ere long in glory, when christ shall appear you shall appear, and be glorious with him.
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(10) text (DIV1)
680
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4063
Therefore abound in the worke of the Lord; sow to the Spirit, and you shall reape glory;Therefore abound in the work of the Lord; sow to the Spirit, and you shall reap glory;
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(10) text (DIV1)
680
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4064
they that sow sparingly shall reape sparingly. they that sow sparingly shall reap sparingly.
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(10) text (DIV1)
680
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4065
What mkes men abound in workes of mercy and love, but this appearing of Christ? If their love be perfect, they have comfort in this appearing,
What mkes men abound in works of mercy and love, but this appearing of christ? If their love be perfect, they have Comfort in this appearing,
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(10) text (DIV1)
680
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and if they abound in mercy, Christ will appeare in mercy to them. And so for chearefulnesse:
and if they abound in mercy, christ will appear in mercy to them. And so for cheerfulness:
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(10) text (DIV1)
680
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4067
that God also requires in every action, what inlargeth the heart of a man in Gods worke? what puts fire into his affections but this, that Christ will come and appeare in glory ere long? that he will come,
that God also requires in every actium, what enlargeth the heart of a man in God's work? what puts fire into his affections but this, that christ will come and appear in glory ere long? that he will come,
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(10) text (DIV1)
681
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and crowne every good worke, that we shall not loose a good word that hath beene spoken in a good cause, not the least good action, not a cup of cold water,
and crown every good work, that we shall not lose a good word that hath been spoken in a good cause, not the least good actium, not a cup of cold water,
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(10) text (DIV1)
681
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4069
but all shall stand on our reckoning at that day when Christ shall come to be 〈 ◊ 〉 in his Saints.
but all shall stand on our reckoning At that day when christ shall come to be 〈 ◊ 〉 in his Saints.
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(10) text (DIV1)
681
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4070
This makes us doe things sincerely, constantly, abundantly, and chearefully. I beseech you consider from what ground these things come:
This makes us doe things sincerely, constantly, abundantly, and cheerfully. I beseech you Consider from what ground these things come:
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(10) text (DIV1)
681
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for these are principles that should be grounds of faith:
for these Are principles that should be grounds of faith:
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(10) text (DIV1)
682
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4072
they are pregnant, and spred themselves through the whole course of a Christians life, and therefore are worthy to be thought often on.
they Are pregnant, and spread themselves through the Whole course of a Christians life, and Therefore Are worthy to be Thought often on.
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(10) text (DIV1)
682
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Againe, why doth God reveale these things before hands, that wee shall appeare in glory in our body and soule, in our whole man? As it shewes us our duty,
Again, why does God reveal these things before hands, that we shall appear in glory in our body and soul, in our Whole man? As it shows us our duty,
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(10) text (DIV1)
683
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and the manner ofit, so it is a ground of comfort in all estates; A Christian may thinke:
and the manner ofit, so it is a ground of Comfort in all estates; A Christian may think:
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(10) text (DIV1)
683
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4075
Now my life is a hidden, secret life. I passe under censures, it is thus in the world, and thus with me;
Now my life is a hidden, secret life. I pass under censures, it is thus in the world, and thus with me;
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(10) text (DIV1)
683
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4076
well there will a time come, the time of Resurrection that will make amends for all;
well there will a time come, the time of Resurrection that will make amends for all;
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(10) text (DIV1)
683
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4077
for this sickenesse of body, and disquiet of mind, and all annoyance, and adversity;
for this sickness of body, and disquiet of mind, and all annoyance, and adversity;
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(10) text (DIV1)
683
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4078
and it is revealed before hand for our comfort that there shall be such a time that wee may make use of it, that we may ground our patience upon it.
and it is revealed before hand for our Comfort that there shall be such a time that we may make use of it, that we may ground our patience upon it.
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When Saint Paul exhorts to patience, saith hee, The Lord is at hand, and Saint Iames saith, The Iudge standeth at the doore.
When Saint Paul exhorts to patience, Says he, The Lord is At hand, and Saint James Says, The Judge Stands At the door.
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Let us be patient in infamies, and sufferings, it will bee otherwise ere long, Christ is at hand.
Let us be patient in infamies, and sufferings, it will be otherwise ere long, christ is At hand.
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Againe, that wee might continually be breathing out thankefulnesse to God. Our whole life should be spent in thankefulnesse to God.
Again, that we might continually be breathing out thankfulness to God. Our Whole life should be spent in thankfulness to God.
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Even as the Angels in heaven that stand in the presence of God, and the blessed spirits in heaven, they spend that vigour that is in them:
Even as the Angels in heaven that stand in the presence of God, and the blessed spirits in heaven, they spend that vigour that is in them:
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they spend all that is in them, in praising God, in thanks and laud to God, and sing, Glory, glory:
they spend all that is in them, in praising God, in thanks and laud to God, and sing, Glory, glory:
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so before-hand knowing that ere long we shall appeare with Christ, and appeare in glory, let us thank him before hand.
so beforehand knowing that ere long we shall appear with christ, and appear in glory, let us thank him before hand.
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As Saint Peter saith, Blessed be God that hath begotten us againe to an inheritance, immortall, undefiled, &c. reserved in heaven for us.
As Saint Peter Says, Blessed be God that hath begotten us again to an inheritance, immortal, undefiled, etc. reserved in heaven for us.
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Let us blesse God before-hand, as if we were in heaven already.
Let us bless God beforehand, as if we were in heaven already.
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Certainely if we hope to be with those that shall sit in heavenly places in heaven to prayse God, we will begin it on earth:
Certainly if we hope to be with those that shall fit in heavenly places in heaven to praise God, we will begin it on earth:
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for the life of heaven is begun on earth, we are Kings now, we are Priests now, wee are conquerours now, we are new creatures now:
for the life of heaven is begun on earth, we Are Kings now, we Are Priests now, we Are conquerors now, we Are new creatures now:
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we must praise God, and begin the imploiment of heaven now for what they do perfectly, that we begin to do.
we must praise God, and begin the employment of heaven now for what they do perfectly, that we begin to do.
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In heaven we know there is no ill company, we will abstaine from it now;
In heaven we know there is no ill company, we will abstain from it now;
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there is no defilement of sinne, wee will conforme our selves to that estate wee hope for:
there is no defilement of sin, we will conform our selves to that estate we hope for:
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There is nothing but praising of God;
There is nothing but praising of God;
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as much as may be wee will warme our hearts with the moditation of what God hath done, what he doth,
as much as may be we will warm our hearts with the moditation of what God hath done, what he does,
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and what he hath reserved for the time to come, with that we have in hope.
and what he hath reserved for the time to come, with that we have in hope.
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The best things of a Christian especially are in hope: for that which we have by Christ, principally is not in this world:
The best things of a Christian especially Are in hope: for that which we have by christ, principally is not in this world:
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therefore considering that the best things that Christ died for are in hope, let us rejoyce in hope, and in rejoycing have our hearts inlarged with praysing of God, for that we hope for.
Therefore considering that the best things that christ died for Are in hope, let us rejoice in hope, and in rejoicing have our hearts enlarged with praising of God, for that we hope for.
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And be comforted in all the changes of this life, all the changes for the time to come,
And be comforted in all the changes of this life, all the changes for the time to come,
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and in death it selfe, which is the last change:
and in death it self, which is the last change:
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are not all degrees to make way for that glorious appearing with Christ? for the soule at death goes to heaven,
Are not all Degrees to make Way for that glorious appearing with christ? for the soul At death Goes to heaven,
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and the body shall come after:
and the body shall come After:
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why should wee be loath to die, when death is nothing but a change from misery to happinesse? a change from the danger of sinning, to an impossibility of sinning, from a vale of misery to a place of happinesse, from men to God, from sinfull persons that trouble our peace and quiet, to better company in heaven, from actions that are sinfull, to actions altogether free from sinne.
why should we be loath to die, when death is nothing but a change from misery to happiness? a change from the danger of sinning, to an impossibility of sinning, from a vale of misery to a place of happiness, from men to God, from sinful Persons that trouble our peace and quiet, to better company in heaven, from actions that Are sinful, to actions altogether free from sin.
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It is a glorious and blessed change every way;
It is a glorious and blessed change every Way;
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wee shall have better company, better place, better imployment, all glorious then, till the time come that all the Elect be gathered together,
we shall have better company, better place, better employment, all glorious then, till the time come that all the Elect be gathered together,
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and then body and soule shall be for ever with the Lord, 1 Thess. 4. Why then should we feare changes,
and then body and soul shall be for ever with the Lord, 1 Thess 4. Why then should we Fear changes,
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when all changes shall end in that that is better? Is a labouring man loath to have his hire,
when all changes shall end in that that is better? Is a labouring man loath to have his hire,
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or a weary man loath to have rest? is a King loath to be crowned? is a partie contracted loath to have the marriage consummate? why should wee bee loath to die? Wee should be ashamed of our selves, that we have bin so long in the Schoole of Christ,
or a weary man loath to have rest? is a King loath to be crowned? is a party contracted loath to have the marriage consummate? why should we be loath to die? we should be ashamed of our selves, that we have been so long in the School of christ,
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and yet have not learned to unloose our affections from earth, to beter things, that wee stand in feare of death, that makes way to the glory of the soule now;
and yet have not learned to unloose our affections from earth, to beter things, that we stand in Fear of death, that makes Way to the glory of the soul now;
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and the eternall glory of body, and soule after.
and the Eternal glory of body, and soul After.
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In a word, wee are exhorted in the beginning of the Chapter, to have our minds in heaven, where Christ is,
In a word, we Are exhorted in the beginning of the Chapter, to have our minds in heaven, where christ is,
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and wee are exhorted after the text to mortifie our earthly members: two necessary duties, to have our conversation in heaven, before we be there, and to mortifie our earthly members, to dye in our affections to earthly things, before wee dye indeed;
and we Are exhorted After the text to mortify our earthly members: two necessary duties, to have our Conversation in heaven, before we be there, and to mortify our earthly members, to die in our affections to earthly things, before we die indeed;
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would wee have strength put into our soules to performe both these? Let us oft meditate of the things that are betweene these verses.
would we have strength put into our Souls to perform both these? Let us oft meditate of the things that Are between these Verses.
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Let us consider that we are dead, so we should bee more lively to God.
Let us Consider that we Are dead, so we should be more lively to God.
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Consider that our life is hid with Christ, that Christ shall appear ere long, and wee with him in glory.
Consider that our life is hid with christ, that christ shall appear ere long, and we with him in glory.
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Wee should raise our thoughts to be with Christ, and draw our souls up to Heavenly things,
we should raise our thoughts to be with christ, and draw our Souls up to Heavenly things,
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for the more our affections are upwards, the lesse they will bee below:
for the more our affections Are upward, the less they will be below:
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our affections are finice, the more we spend them on heavenly things, the lesse they will run on earthly.
our affections Are finice, the more we spend them on heavenly things, the less they will run on earthly.
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As a man in a trance, his thoughts are taken up with one matter, that he is dead to other things,
As a man in a trance, his thoughts Are taken up with one matter, that he is dead to other things,
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so the soule which is taken up with the glory to come, and with Christ, it is dead to earthly things, only it takes them for necessary use,
so the soul which is taken up with the glory to come, and with christ, it is dead to earthly things, only it Takes them for necessary use,
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as having use of them in our travell, but it useth the world as if it used it not.
as having use of them in our travel, but it uses the world as if it used it not.
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And this issues from this principle, that wee shall ere long appeare with Christ in Glory.
And this issues from this principle, that we shall ere long appear with christ in Glory.
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There is no man but will drowne himselfe too much with the things of the world, that hath not this to raise up his soule, I shall appeare ere long with Christ in glory,
There is no man but will drown himself too much with the things of the world, that hath not this to raise up his soul, I shall appear ere long with christ in glory,
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and then these things will be consumed.
and then these things will be consumed.
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The last point is, how these depend one upon another, that because Christ shall appeare in Glory, therefore we.
The last point is, how these depend one upon Another, that Because christ shall appear in Glory, Therefore we.
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I will touch it a little, because it is a point of faith, that helpes our judgement a little.
I will touch it a little, Because it is a point of faith, that helps our judgement a little.
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It is a ground of Divinity, that whatsoever is in us that are members, it is in our head first,
It is a ground of Divinity, that whatsoever is in us that Are members, it is in our head First,
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for God is first, and then Christ mediator, and then we, whatsoever is good is in us,
for God is First, and then christ Mediator, and then we, whatsoever is good is in us,
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or shall be to us, it is in Christ first.
or shall be to us, it is in christ First.
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He is justified from our sinnes, for he was our surety for sinne, hee was abased for them first:
He is justified from our Sins, for he was our surety for sin, he was abased for them First:
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therefore hee shall appeare then without sin to Glory.
Therefore he shall appear then without since to Glory.
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Our sin was but imputed to Christ, he became our surety for sin, and he must be abased,
Our since was but imputed to christ, he became our surety for since, and he must be abased,
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therefore we cannot bee glo rious here, because of our corruptions. Christ was surety for our sinnes in his first comming:
Therefore we cannot be glow rious Here, Because of our corruptions. christ was surety for our Sins in his First coming:
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now his resurrection shewed, that hee had satisfied for our sinnes; the second time he shall appear in glory:
now his resurrection showed, that he had satisfied for our Sins; the second time he shall appear in glory:
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why are we justified from our sins? because Christ, our surety, was acquitted.
why Are we justified from our Sins? Because christ, our surety, was acquitted.
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We ascend glorious• … to heaven, where is the ground of it? he ascended first,
We ascend glorious• … to heaven, where is the ground of it? he ascended First,
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and we ascend for him and in him. We sit in heavenly places, why? because he is in heaven before hand:
and we ascend for him and in him. We fit in heavenly places, why? Because he is in heaven before hand:
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as the Husband takes up a place for his wife:
as the Husband Takes up a place for his wife:
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why doth she goe into the countrey, and take it up after? because her husband hath gone before and taken it.
why does she go into the country, and take it up After? Because her husband hath gone before and taken it.
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Our ascension riseth from his, and our sitting at the right hand of God, from his.
Our Ascension Riseth from his, and our sitting At the right hand of God, from his.
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And so at the day of judgement, our being glorious, it comes from his.
And so At the day of judgement, our being glorious, it comes from his.
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He then shall appeare in glory, as the head, and husband of his Church, and shall shine upon all his members.
He then shall appear in glory, as the head, and husband of his Church, and shall shine upon all his members.
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4141
He, as the Sun, shall cast a lustre and beauty, and glory, upon all that are his,
He, as the Sun, shall cast a lustre and beauty, and glory, upon all that Are his,
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4142
and then they shall reflect that glory they have from him, upon him againe, and he upon them againe,
and then they shall reflect that glory they have from him, upon him again, and he upon them again,
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(10) text (DIV1)
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4143
so he shall be glorious in them, and they in him, but the ground of all is, he is first in glory, he shall appeare in glory, and then we in him.
so he shall be glorious in them, and they in him, but the ground of all is, he is First in glory, he shall appear in glory, and then we in him.
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4144
I speake this the rather, because I would have humble consciences to make use of it in times of desertion,
I speak this the rather, Because I would have humble Consciences to make use of it in times of desertion,
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(10) text (DIV1)
692
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4145
when God seemes to bee a God that hides himselfe, when they find no life nor comfort,
when God seems to be a God that hides himself, when they find no life nor Comfort,
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(10) text (DIV1)
692
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4146
yet if they have but grace to believe, they may comfort themselves in this:
yet if they have but grace to believe, they may Comfort themselves in this:
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(10) text (DIV1)
692
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4147
well, I have it but from Christ, and he is perfect in glory, he is ascended,
well, I have it but from christ, and he is perfect in glory, he is ascended,
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(10) text (DIV1)
692
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4148
and I shall ascend, and rise, and be glorious, because hee is so: Put case now I feele no such matter:
and I shall ascend, and rise, and be glorious, Because he is so: Put case now I feel no such matter:
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(10) text (DIV1)
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4149
it is no matter, I live by faith in Christ, that hath all in fulnesse, and what hee hath done for me, hee will doe in me, if I believe in him.
it is no matter, I live by faith in christ, that hath all in fullness, and what he hath done for me, he will do in me, if I believe in him.
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(10) text (DIV1)
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4150
Let a troubled soule comfort it selfe with this, it is as impossible that he should be damned, that believes in Christ, as that Christ should be damned,
Let a troubled soul Comfort it self with this, it is as impossible that he should be damned, that believes in christ, as that christ should be damned,
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(10) text (DIV1)
693
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4151
because hee believing in Christ, is one with him, and as verlly as Christ is in heaven, hee shall bee there;
Because he believing in christ, is one with him, and as verlly as christ is in heaven, he shall be there;
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(10) text (DIV1)
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4152
for Christ rose for all his. The little finger lives the same life, as the hand or the foot doth;
for christ rose for all his. The little finger lives the same life, as the hand or the foot does;
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(10) text (DIV1)
693
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4153
so a weake christian that hath little grace, he lives by the same faith in Christ that is in glory,
so a weak christian that hath little grace, he lives by the same faith in christ that is in glory,
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(10) text (DIV1)
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4154
as well as they that are stronger.
as well as they that Are Stronger.
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(10) text (DIV1)
693
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4155
Let us strive and fight with this encouragement, as S. Paul saith, fight the good fight of Faith.
Let us strive and fight with this encouragement, as S. Paul Says, fight the good fight of Faith.
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(10) text (DIV1)
693
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4156
Oh! but shall we be alwayes fighting and striving? No saith hee, lay hold of eternall Life, and then wee may well fight against doubts and despaire.
Oh! but shall we be always fighting and striving? No Says he, lay hold of Eternal Life, and then we may well fight against doubts and despair.
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(10) text (DIV1)
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4157
Let us therefore labour to fight so, that we may lay hold on eternall life, which Christ keepes for us,
Let us Therefore labour to fight so, that we may lay hold on Eternal life, which christ keeps for us,
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(10) text (DIV1)
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4158
and keeps us for it, and ere long we shall partake of that wee hope for. FINIS.
and keeps us for it, and ere long we shall partake of that we hope for. FINIS.
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(10) text (DIV1)
693
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4159
THE REDEMPTION OF BODIES.
THE REDEMPTION OF BODIES.
dt n1 pp-f n2.
(11) text (DIV1)
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4160
PHIL. 3. 21. Who shall change our vile Body, that it may bee fashioned like unto his glorious Body, according to the working whereby he is able to subdue all things to himselfe.
PHILIP. 3. 21. Who shall change our vile Body, that it may be fashioned like unto his glorious Body, according to the working whereby he is able to subdue all things to himself.
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4161
THE Apostle was now in prison, yet hee had a spirit of glory, resting upon him:
THE Apostle was now in prison, yet he had a Spirit of glory, resting upon him:
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(11) text (DIV1)
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4162
for he speakes as if he were entred into Heaven, as if he were there before his time;
for he speaks as if he were entered into Heaven, as if he were there before his time;
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(11) text (DIV1)
694
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4163
and therefore in Chap. 1. saith he, I desire to bee dissolved, and to be with Christ, which is best of all.
and Therefore in Chap. 1. Says he, I desire to be dissolved, and to be with christ, which is best of all.
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(11) text (DIV1)
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4164
And I account all dung in comparison of Christ, as he saith in this Chap. and here in the former verse, Our conversation is in Heaven, from whence we looke for the Saviour, Iesus Christ, who shall change our vile bodyes, &c. God reserves abundance of comforts to the fittest times,
And I account all dung in comparison of christ, as he Says in this Chap. and Here in the former verse, Our Conversation is in Heaven, from whence we look for the Saviour, Iesus christ, who shall change our vile bodies, etc. God reserves abundance of comforts to the Fittest times,
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as we see here in Saint Paul in this place.
as we see Here in Saint Paul in this place.
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(11) text (DIV1)
694
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4166
Now he brings in his owne example to good purpose, as opposite to false Christians, and false • … eachers, that he had mentioned before.
Now he brings in his own Exampl to good purpose, as opposite to false Christians, and false • … eachers, that he had mentioned before.
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(11) text (DIV1)
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4167
There are many walke, of whom I have told you oft, &c. they are enemies to the crosse of Christ, that mind earthly things, &c. verse 18. But saith hee, our conversation is in heaven, he regards not which way they went, hee tooke an opposite course to the world, and swims against the stream:There Are many walk, of whom I have told you oft, etc. they Are enemies to the cross of christ, that mind earthly things, etc. verse 18. But Says he, our Conversation is in heaven, he regards not which Way they went, he took an opposite course to the world, and swims against the stream:
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4168
As we see the stars, they have a motion of their own, opposite to the motion that they are carried with.
As we see the Stars, they have a motion of their own, opposite to the motion that they Are carried with.
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So S. Paul had a motion of his owne, opposite to the course of the world, their end is damnation, but our conversation is in Heaven.
So S. Paul had a motion of his own, opposite to the course of the world, their end is damnation, but our Conversation is in Heaven.
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(11) text (DIV1)
694
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4170
A christian hath his conversation in Heaven, while hee is on earth, hee rules his life by the lawes of heaven.
A christian hath his Conversation in Heaven, while he is on earth, he rules his life by the laws of heaven.
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4171
There are alway in the visible Church, some that walke contrary wayes, who make their Belly their God, whose end is 〈 ◊ 〉.
There Are always in the visible Church, Some that walk contrary ways, who make their Belly their God, whose end is 〈 ◊ 〉.
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4172
There were some that were christians, 〈 ◊ 〉 〈 ◊ 〉 • … achers of Christians many of them,
There were Some that were Christians, 〈 ◊ 〉 〈 ◊ 〉 • … achers of Christians many of them,
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(11) text (DIV1)
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4173
yet he saith, their end is damnation, their God is their belly:
yet he Says, their end is damnation, their God is their belly:
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carnall Christians say, wee have all 〈 ◊ 〉 the sacrament, &c. Alas we may all partake of this common privilege,
carnal Christians say, we have all 〈 ◊ 〉 the sacrament, etc. Alas we may all partake of this Common privilege,
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4175
and yet our end may be damnation. St. Paul looked on them with a a spirit of compassion, I tell you weeping.
and yet our end may be damnation. Saint Paul looked on them with a a Spirit of compassion, I tell you weeping.
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(11) text (DIV1)
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4176
So it may be with us, in our Goshe• … here, there may be a spirit of cast-awayes in many,
So it may be with us, in our Goshe• … Here, there may be a Spirit of castaways in many,
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(11) text (DIV1)
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4177
and in the abundance of meanes there may bee many dead souls.
and in the abundance of means there may be many dead Souls.
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(11) text (DIV1)
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4178
But S. Paul regards not what their course was, for saith he, our conversation is in Heaven.
But S. Paul regards not what their course was, for Says he, our Conversation is in Heaven.
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4179
From whence we looke for the Saviour, &c. That shewes why his conversation was in heaven, because his Saviour was in heaven, and therefore his hope was in heaven, Where the treasure is, the heart will be.
From whence we look for the Saviour, etc. That shows why his Conversation was in heaven, Because his Saviour was in heaven, and Therefore his hope was in heaven, Where the treasure is, the heart will be.
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(11) text (DIV1)
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4180
Having entred into this blessed discourse, he goes on still, who shall change our vile bodies,
Having entered into this blessed discourse, he Goes on still, who shall change our vile bodies,
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(11) text (DIV1)
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4181
and fashion them like his glorious body. He brings it in by way of answering an objection.and fashion them like his glorious body. He brings it in by Way of answering an objection.
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(11) text (DIV1)
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4182
If our conversation be in heaven, why are our bodies yet subject to such afflictions and basenesse in this world? It is true they are;
If our Conversation be in heaven, why Are our bodies yet Subject to such afflictions and baseness in this world? It is true they Are;
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(11) text (DIV1)
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4183
but the time shall come that Christ shall change these vile bodies of ours, and fashion them like to his glorious body.
but the time shall come that christ shall change these vile bodies of ours, and fashion them like to his glorious body.
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(11) text (DIV1)
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4184
I, but this requires a great deale of power and strength, and we see not how it may be.
I, but this requires a great deal of power and strength, and we see not how it may be.
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(11) text (DIV1)
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4185
Therefore saith he, he shall doe it by that almighty power, whereby he is able to subdue all things to himselfe, therefore he shall subdue death, the last enemy;
Therefore Says he, he shall do it by that almighty power, whereby he is able to subdue all things to himself, Therefore he shall subdue death, the last enemy;
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(11) text (DIV1)
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4186
he will not doe it perhaps according to thy fancy and conceit, but according to the working whereby hee is able to subdue all things to himselfe:
he will not do it perhaps according to thy fancy and conceit, but according to the working whereby he is able to subdue all things to himself:
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(11) text (DIV1)
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4187
we must not regard our weake conceits in great matters, but Gods power;
we must not regard our weak conceits in great matters, but God's power;
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(11) text (DIV1)
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4188
yee erre (saith Christ to the Pharisees) not knowing the Scriptures, nor the power of God.
ye err (Says christ to the Pharisees) not knowing the Scriptures, nor the power of God.
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(11) text (DIV1)
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4189
Saint Paul then in these words, and in the verse before, sets downe three reasons why his course is opposite to the course of wicked men in his time.
Saint Paul then in these words, and in the verse before, sets down three Reasons why his course is opposite to the course of wicked men in his time.
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(11) text (DIV1)
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4190
First, my City is in heaven, and my conversation is answerable, I take a contrary course,
First, my city is in heaven, and my Conversation is answerable, I take a contrary course,
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(11) text (DIV1)
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4191
for I am a citizen of another City.
for I am a citizen of Another city.
c-acp pns11 vbm dt n1 pp-f j-jn n1.
(11) text (DIV1)
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4192
And then another reason is, his hope and expectation of a Saviour from heaven, the Lord Iesus. Hope & faith, which is the ground of hope, carry up the soule where the thing hoped for is, Our conversation is in heaven, wee hope for a Saviour from thence.
And then Another reason is, his hope and expectation of a Saviour from heaven, the Lord Iesus. Hope & faith, which is the ground of hope, carry up the soul where the thing hoped for is, Our Conversation is in heaven, we hope for a Saviour from thence.
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(11) text (DIV1)
698
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4193
The third reason is, from the condition of the body, how ever it was now for the present, He shall change our vile body, that it may be like his glorious body.
The third reason is, from the condition of the body, how ever it was now for the present, He shall change our vile body, that it may be like his glorious body.
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(11) text (DIV1)
699
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4194
Who shall change our vile body.
Who shall change our vile body.
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(11) text (DIV1)
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4195
You see here the Apostle having set himselfe upon a holy and heavenly meditation, he could not satisfie himselfe,
You see Here the Apostle having Set himself upon a holy and heavenly meditation, he could not satisfy himself,
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(11) text (DIV1)
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4196
but goes from point to point, setting downe his present holy conversation, grounded upon his future hope of a blessed state to come.
but Goes from point to point, setting down his present holy Conversation, grounded upon his future hope of a blessed state to come.
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(11) text (DIV1)
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4197
Christ shall change our vile body. christ shall change our vile body.
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(11) text (DIV1)
700
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4198
Our bodies are vile, and our bodies, here is the point then that, The best mens bodies in this world are vile.
Our bodies Are vile, and our bodies, Here is the point then that, The best men's bodies in this world Are vile.
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(11) text (DIV1)
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4199
Vile in regard of the matter whence they are taken, the earth, from the dust; the fairest body is but well coloured dust;
Vile in regard of the matter whence they Are taken, the earth, from the dust; the Fairest body is but well coloured dust;
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(11) text (DIV1)
701
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4200
base and vile from the beginning, from the wombe, base in the whole life, base in death; most base after death.
base and vile from the beginning, from the womb, base in the Whole life, base in death; most base After death.
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(11) text (DIV1)
701
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4201
They are base I say in the beginning. But especially, base in our life; our bodies are base in regard of labour;
They Are base I say in the beginning. But especially, base in our life; our bodies Are base in regard of labour;
pns32 vbr j pns11 vvb p-acp dt n1. cc-acp av-j, j p-acp po12 n1; po12 n2 vbr j p-acp n1 pp-f n1;
(11) text (DIV1)
701
Image 197
4202
Man is borne to labour (in this world) as the sparkes flie upward. Man is born to labour (in this world) as the sparks fly upward.
n1 vbz vvn pc-acp vvi (p-acp d n1) p-acp dt n2 vvb av-j.
(11) text (DIV1)
702
Image 197
4203
God would humble the body of every man with labour, or else those that have not the labour of men here, shall have the labour of devils hereafter.
God would humble the body of every man with labour, or Else those that have not the labour of men Here, shall have the labour of Devils hereafter.
np1 vmd vvi dt n1 pp-f d n1 p-acp n1, cc av d cst vhb xx dt n1 pp-f n2 av, vmb vhi dt n1 pp-f n2 av.
(11) text (DIV1)
702
Image 197
4204
The best body of the best Saints, are condemned to labour.
The best body of the best Saints, Are condemned to labour.
dt js n1 pp-f dt js n2, vbr vvn pc-acp vvi.
(11) text (DIV1)
702
Image 197
4205
Vile, likewise in regard of sicknesse, and diseases, which grow out of the body, so that be it kept never so warme and tenderly,
Vile, likewise in regard of sickness, and diseases, which grow out of the body, so that be it kept never so warm and tenderly,
j, av p-acp n1 pp-f n1, cc n2, r-crq vvb av pp-f dt n1, av d vbb pn31 vvn av av j cc av-j,
(11) text (DIV1)
703
Image 197
4206
yet as the wormes grow out of the very wood, and consumes the wood that breeds it:
yet as the worms grow out of the very wood, and consumes the wood that breeds it:
av c-acp dt n2 vvb av pp-f dt j n1, cc vvz dt n1 cst vvz pn31:
(11) text (DIV1)
703
Image 197
4207
so diseases grow out of, and come from the body.
so diseases grow out of, and come from the body.
av n2 vvb av pp-f, cc vvb p-acp dt n1.
(11) text (DIV1)
703
Image 197
4208
There is a fight, and conflict betweene moysture and heate, till the one prey upon the other, and consume it.
There is a fight, and conflict between moisture and heat, till the one prey upon the other, and consume it.
pc-acp vbz dt n1, cc n1 p-acp n1 cc n1, c-acp dt crd n1 p-acp dt n-jn, cc vvb pn31.
(11) text (DIV1)
703
Image 197
4209
In regard of sickenesse therefore they are vile bodies. In regard likewise of disposing the soule the worst way:
In regard of sickness Therefore they Are vile bodies. In regard likewise of disposing the soul the worst Way:
p-acp n1 pp-f n1 av pns32 vbr j n2. p-acp n1 av pp-f vvg dt n1 dt js n1:
(11) text (DIV1)
703
Image 197
4210
for take all tempers of the body, they incline the soule to some sinne or other, to some ill disposition or other.
for take all tempers of the body, they incline the soul to Some sin or other, to Some ill disposition or other.
p-acp vvi d n2 pp-f dt n1, pns32 vvb dt n1 p-acp d n1 cc n-jn, p-acp d j-jn n1 cc n-jn.
(11) text (DIV1)
704
Image 197
4211
Choller, inclines it to intemperate anger. Melancholy, to distrust, and darkenesse of spirit.Choler, inclines it to intemperate anger. Melancholy, to distrust, and darkness of Spirit.
n1, vvz pn31 p-acp j n1. j-jn, pc-acp vvi, cc n1 pp-f n1.
(11) text (DIV1)
704
Image 197
4212
The Sanguine, inclines it to liberty and loosenesse, &c. Phlegme, to deadnesse, and dulnesse of spirit.
The Sanguine, inclines it to liberty and looseness, etc. Phlegm, to deadness, and dulness of Spirit.
dt j, vvz pn31 p-acp n1 cc n1, av n1, p-acp n1, cc n1 pp-f n1.
(11) text (DIV1)
704
Image 197
4213
So our base bodies make the soule dull, it becomes an unfit instrument, whereby the soule cannot worke as it would; an unfit house;
So our base bodies make the soul dull, it becomes an unfit Instrument, whereby the soul cannot work as it would; an unfit house;
av po12 j n2 vvi dt n1 j, pn31 vvz dt j n1, c-crq dt n1 vmbx vvi c-acp pn31 vmd; dt j n1;
(11) text (DIV1)
704
Image 197
4214
the body is oft times a darke house: sometimes a house that drops in with moist diseases, a house that lets in water,
the body is oft times a dark house: sometime a house that drops in with moist diseases, a house that lets in water,
dt n1 vbz av n2 dt j n1: av dt n1 cst vvz p-acp p-acp j n2, dt n1 cst vvz p-acp n1,
(11) text (DIV1)
704
Image 197
4215
and so consumes it to rottennesse;
and so consumes it to rottenness;
cc av vvz pn31 p-acp n1;
(11) text (DIV1)
704
Image 197
4216
sometimes, it is a house fired by hote diseases, it is thus indisposed, and therefore a vile body.
sometime, it is a house fired by hight diseases, it is thus indisposed, and Therefore a vile body.
av, pn31 vbz dt n1 vvn p-acp j n2, pn31 vbz av vvn, cc av dt j n1.
(11) text (DIV1)
704
Image 197
4217
A vile body likewise, that when it is thus indisposed, there is no comfort in the earth that can comfort it:
A vile body likewise, that when it is thus indisposed, there is no Comfort in the earth that can Comfort it:
dt j n1 av, cst c-crq pn31 vbz av vvn, pc-acp vbz dx n1 p-acp dt n1 cst vmb vvi pn31:
(11) text (DIV1)
705
Image 197
4218
for all the foundation of comfort in this world, is the health of this poore body.
for all the Foundation of Comfort in this world, is the health of this poor body.
c-acp d dt n1 pp-f n1 p-acp d n1, vbz dt n1 pp-f d j n1.
(11) text (DIV1)
705
Image 197
4219
A Kingdome, nay all the Kingdomes in the world will not comfort a man, if his body be not in tune,
A Kingdom, nay all the Kingdoms in the world will not Comfort a man, if his body be not in tune,
dt n1, uh-x d dt n2 p-acp dt n1 vmb xx vvi dt n1, cs po31 n1 vbb xx p-acp n1,
(11) text (DIV1)
705
Image 197
4220
and alas, how soone is this body out of tune? An instrument that hath many strings, is soone subject to be out of tune,
and alas, how soon is this body out of tune? an Instrument that hath many strings, is soon Subject to be out of tune,
cc uh, q-crq av vbz d n1 av pp-f n1? dt n1 cst vhz d n2, vbz av j-jn pc-acp vbi av pp-f n1,
(11) text (DIV1)
705
Image 197
4221
and there are many strings in the body:
and there Are many strings in the body:
cc pc-acp vbr d n2 p-acp dt n1:
(11) text (DIV1)
705
Image 197
4222
how many turnings? how many instruments doth the soule use? if any be out of tune, the musicke is hindred, it becomes an unfit instrument, in this regard it is a vile body.
how many turnings? how many Instruments does the soul use? if any be out of tune, the music is hindered, it becomes an unfit Instrument, in this regard it is a vile body.
c-crq d n2-vvg? q-crq d n2 vdz dt n1 vvi? cs d vbb av pp-f n1, dt n1 vbz vvn, pn31 vvz dt j n1, p-acp d n1 pn31 vbz dt j n1.
(11) text (DIV1)
705
Image 197
4223
In regard likewise of the necessities of nature this body is vile in this world.
In regard likewise of the necessities of nature this body is vile in this world.
p-acp n1 av pp-f dt n2 pp-f n1 d n1 vbz j p-acp d n1.
(11) text (DIV1)
706
Image 197
4224
I speake not of what comes from the body, in which respect it is base and vile:
I speak not of what comes from the body, in which respect it is base and vile:
pns11 vvb xx pp-f r-crq vvz p-acp dt n1, p-acp r-crq n1 pn31 vbz j cc j:
(11) text (DIV1)
706
Image 197
4225
but how many things doth this vile body stand in need of? man in that respect, is the basest creature in the world;
but how many things does this vile body stand in need of? man in that respect, is the Basest creature in the world;
cc-acp c-crq d n2 vdz d j n1 vvb p-acp n1 pp-f? n1 p-acp d n1, vbz dt js n1 p-acp dt n1;
(11) text (DIV1)
706
Image 197
4226
he is b-holding to the wormes, he is beholding to nature to feed him in health,
he is b-holding to the worms, he is beholding to nature to feed him in health,
pns31 vbz j p-acp dt n2, pns31 vbz vvg p-acp n1 pc-acp vvi pno31 p-acp n1,
(11) text (DIV1)
706
Image 197
4227
& in sickenes the body needs patching up, and piecing by this creature, and by that;
& in sickness the body needs patching up, and piecing by this creature, and by that;
cc p-acp n1 dt n1 av vvg a-acp, cc vvg p-acp d n1, cc p-acp d;
(11) text (DIV1)
706
Image 197
4228
so it is a vile body, in regard of the necessities of it, in health, in sickenesse, in youth, in age. It is vile in life.
so it is a vile body, in regard of the necessities of it, in health, in sickness, in youth, in age. It is vile in life.
av pn31 vbz dt j n1, p-acp n1 pp-f dt n2 pp-f pn31, p-acp n1, p-acp n1, p-acp n1, p-acp n1. pn31 vbz j p-acp n1.
(11) text (DIV1)
706
Image 197
4229
I need not stand on this.
I need not stand on this.
pns11 vvb xx vvi p-acp d.
(11) text (DIV1)
706
Image 197
4230
It is more vile in death, in the houre of death, then it is base and vile indeed;
It is more vile in death, in the hour of death, then it is base and vile indeed;
pn31 vbz av-dc j p-acp n1, p-acp dt n1 pp-f n1, cs pn31 vbz j cc j av;
(11) text (DIV1)
707
Image 197
4231
can wee indure the sight of our dearest friends? how noysome is their presence after death? and the most exquisite temper, is the most vile, and noysome of all;
can we endure the sighed of our dearest Friends? how noisome is their presence After death? and the most exquisite temper, is the most vile, and noisome of all;
vmb pns12 vvi dt n1 pp-f po12 js-jn n2? q-crq j vbz po32 n1 p-acp n1? cc dt av-ds j n1, vbz dt av-ds j, cc j pp-f d;
(11) text (DIV1)
707
Image 197
4232
those that are most delicately fed, and most beautifully faced, are most offensive, and this is the condition of all.
those that Are most delicately fed, and most beautifully faced, Are most offensive, and this is the condition of all.
d cst vbr av-ds av-j vvd, cc av-ds av-j vvn, vbr av-ds j, cc d vbz dt n1 pp-f d.
(11) text (DIV1)
707
Image 197
4233
That head that wore a Crowne, those hands that swayed a Scepter; those braines, and that understanding that ruled many Kingdomes, all are subject to death, yea,
That head that wore a Crown, those hands that swayed a Sceptre; those brains, and that understanding that ruled many Kingdoms, all Are Subject to death, yea,
cst n1 cst vvd dt n1, d n2 cst vvd dt n1; d n2, cc d n1 cst vvd d n2, d vbr j-jn p-acp n1, uh,
(11) text (DIV1)
707
Image 197
4234
and to basenesse after death, as well as those that are poorer. And then they are vile bodies, because they are subject to all manner of deaths:
and to baseness After death, as well as those that Are Poorer. And then they Are vile bodies, Because they Are Subject to all manner of death's:
cc p-acp n1 p-acp n1, c-acp av c-acp d cst vbr jc. cc av pns32 vbr j n2, c-acp pns32 vbr j-jn p-acp d n1 pp-f n2:
(11) text (DIV1)
707
Image 197
4235
the bodies of Gods Saints have beene cast out to the fowles of the Ayre;
the bodies of God's Saints have been cast out to the fowls of the Air;
dt n2 pp-f npg1 n2 vhb vbn vvn av p-acp dt n2 pp-f dt n1;
(11) text (DIV1)
707
Image 197
4236
the poore Martyrs, how many wayes have they tasted of death? These bodyes are subject to all manner of deaths, to variety of deaths, therefore they are vile bodies.
the poor Martyrs, how many ways have they tasted of death? These bodies Are Subject to all manner of death's, to variety of death's, Therefore they Are vile bodies.
dt j n2, c-crq d n2 vhb pns32 vvn pp-f n1? np1 n2 vbr j-jn p-acp d n1 pp-f n2, p-acp n1 pp-f n2, av pns32 vbr j n2.
(11) text (DIV1)
707
Image 197
4237
And then they are vile after death;
And then they Are vile After death;
cc av pns32 vbr j p-acp n1;
(11) text (DIV1)
708
Image 197
4238
as wee were taken out of dust at the first, so we returne to dust againe;
as we were taken out of dust At the First, so we return to dust again;
c-acp pns12 vbdr vvn av pp-f n1 p-acp dt ord, av pns12 vvb pc-acp vvi av;
(11) text (DIV1)
708
Image 197
4239
and if these bodies be not transformed to be like the glorious body of Christ, they are most vile of all.
and if these bodies be not transformed to be like the glorious body of christ, they Are most vile of all.
cc cs d n2 vbb xx vvn pc-acp vbi av-j dt j n1 pp-f np1, pns32 vbr av-ds j pp-f d.
(11) text (DIV1)
708
Image 197
4240
The spirit of despayre, the spirit of anger that, is in reprobate persons, how doth it disfigure their faces? one may see their shame, their griefe, their despayre in their very lookes;
The Spirit of despair, the Spirit of anger that, is in Reprobate Persons, how does it disfigure their faces? one may see their shame, their grief, their despair in their very looks;
dt n1 pp-f n1, dt n1 pp-f n1 cst, vbz p-acp j-jn n2, q-crq vdz pn31 vvb po32 n2? pi vmb vvi po32 n1, po32 n1, po32 n1 p-acp po32 j n2;
(11) text (DIV1)
708
Image 197
4241
so their bodies are most vile, and dishonourable: but I speake of Gods Children.
so their bodies Are most vile, and dishonourable: but I speak of God's Children.
av po32 n2 vbr av-ds j, cc j: cc-acp pns11 vvb pp-f npg1 n2.
(11) text (DIV1)
708
Image 197
4242
I say here in this world, in regard that they come of parents that are miserable and sinfull, Man that is borne of a woman, hath but a short time to live,
I say Here in this world, in regard that they come of Parents that Are miserable and sinful, Man that is born of a woman, hath but a short time to live,
pns11 vvb av p-acp d n1, p-acp n1 cst pns32 vvb pp-f n2 cst vbr j cc j, n1 cst vbz vvn pp-f dt n1, vhz p-acp dt j n1 pc-acp vvi,
(11) text (DIV1)
708
Image 197
4243
and is full of misery, Iob 14. 1. Man that is borne of a woman, of a weake, miserable, sinfull woman, in this respect it is a vile body. and is full of misery, Job 14. 1. Man that is born of a woman, of a weak, miserable, sinful woman, in this respect it is a vile body.
cc vbz j pp-f n1, np1 crd crd n1 cst vbz vvn pp-f dt n1, pp-f dt j, j, j n1, p-acp d n1 pn31 vbz dt j n1.
(11) text (DIV1)
708
Image 197
4244
And in all the passages of our life, in respect of labour and paine, and sickenesses, and diseases;
And in all the passages of our life, in respect of labour and pain, and Sicknesses, and diseases;
cc p-acp d dt n2 pp-f po12 n1, p-acp n1 pp-f n1 cc n1, cc n2, cc n2;
(11) text (DIV1)
708
Image 197
4245
and likewise for indisposing the soule, that it is an instrument to ill:
and likewise for indisposing the soul, that it is an Instrument to ill:
cc av p-acp vvg dt n1, cst pn31 vbz dt n1 p-acp j-jn:
(11) text (DIV1)
708
Image 197
4246
and in death it selfe, more vile then in life, and after death most of all vile.
and in death it self, more vile then in life, and After death most of all vile.
cc p-acp n1 pn31 n1, av-dc j cs p-acp n1, cc p-acp n1 av-ds pp-f d j.
(11) text (DIV1)
708
Image 197
4247
So you see they are vile bodies every way. To make some use of this. If this be so, considering what the condition of our body is here;
So you see they Are vile bodies every Way. To make Some use of this. If this be so, considering what the condition of our body is Here;
av pn22 vvb pns32 vbr j n2 d n1. p-acp vvi d n1 pp-f d. cs d vbb av, vvg r-crq dt n1 pp-f po12 n1 vbz av;
(11) text (DIV1)
708
Image 197
4248
let this abate the pride of the greatest:
let this abate the pride of the greatest:
vvb d vvi dt n1 pp-f dt js:
(11) text (DIV1)
709
Image 197
4249
let them consider, when they looke upon their gay apparell, what doth these garments hide? when great Magistrates,
let them Consider, when they look upon their gay apparel, what does these garments hide? when great Magistrates,
vvb pno32 vvi, c-crq pns32 vvb p-acp po32 j n1, q-crq vdz d n2 vvi? q-crq j n2,
(11) text (DIV1)
709
Image 197
4250
and others have their purple on, let them consider, what doth this glorious garment cover? nothing but dust, a vile body,
and Others have their purple on, let them Consider, what does this glorious garment cover? nothing but dust, a vile body,
cc n2-jn vhb po32 n-jn p-acp, vvb pno32 vvi, q-crq vdz d j n1 vvi? pix cc-acp n1, dt j n1,
(11) text (DIV1)
709
Image 197
4251
why should wee be proud then of our bodies, or of any ornament of our body, seeing it is a vile body?
why should we be proud then of our bodies, or of any ornament of our body, seeing it is a vile body?
q-crq vmd pns12 vbi j av pp-f po12 n2, cc pp-f d n1 pp-f po12 n1, vvg pn31 vbz dt j n1?
(11) text (DIV1)
709
Image 197
4252
Againe, if our bodies be vile and base, why should wee spend the strength of our soules in searching to satisfie the lusts of so vile a body? and so make our soules nothing else almost,
Again, if our bodies be vile and base, why should we spend the strength of our Souls in searching to satisfy the Lustiest of so vile a body? and so make our Souls nothing Else almost,
av, cs po12 n2 vbb j cc j, q-crq vmd pns12 vvi dt n1 pp-f po12 n2 p-acp vvg pc-acp vvi dt n2 pp-f av j dt n1? cc av vvb po12 n2 pix av av,
(11) text (DIV1)
710
Image 197
4253
but stewards to proule how to content, how to cloath and how to feed this body? as it is the study of many idle, vaine persons, almost all the day long, to give contentment to the craving lusts of this vile body, they make even an idoll of this poore, base piece of flesh,
but Stewards to proule how to content, how to cloth and how to feed this body? as it is the study of many idle, vain Persons, almost all the day long, to give contentment to the craving Lustiest of this vile body, they make even an idol of this poor, base piece of Flesh,
cc-acp n2 p-acp n1 c-crq pc-acp vvi, c-crq p-acp n1 cc c-crq pc-acp vvi d n1? c-acp pn31 vbz dt n1 pp-f d j, j n2, av d dt n1 av-j, pc-acp vvi n1 p-acp dt vvg n2 pp-f d j n1, pns32 vvb av dt n1 pp-f d j, j n1 pp-f n1,
(11) text (DIV1)
710
Image 197
4254
and sacrifice the best of their thoughts, and the best of their studies, and indeavours, and labours to the contentment of it:
and sacrifice the best of their thoughts, and the best of their studies, and endeavours, and labours to the contentment of it:
cc vvi dt js pp-f po32 n2, cc dt js pp-f po32 n2, cc n2, cc n2 p-acp dt n1 pp-f pn31:
(11) text (DIV1)
710
Image 197
4255
certainly this is forgotten, which the Apostle saith here, It is a vile and base body.
Certainly this is forgotten, which the Apostle Says Here, It is a vile and base body.
av-j d vbz vvn, r-crq dt n1 vvz av, pn31 vbz dt j cc j n1.
(11) text (DIV1)
710
Image 197
4256
Againe, is our body a vile body, a base body, as wee have it here? then let us not make it more vile by intemperate courses,
Again, is our body a vile body, a base body, as we have it Here? then let us not make it more vile by intemperate courses,
av, vbz po12 n1 dt j n1, dt j n1, c-acp pns12 vhb pn31 av? av vvb pno12 xx vvi pn31 av-dc j p-acp j n2,
(11) text (DIV1)
711
Image 197
4257
as wicked persons doe, they dishonour their bodies.
as wicked Persons do, they dishonour their bodies.
c-acp j n2 vdb, pns32 vvb po32 n2.
(11) text (DIV1)
711
Image 197
4258
They are vile indeed, make the best of them we can, and they will end in dust;
They Are vile indeed, make the best of them we can, and they will end in dust;
pns32 vbr j av, vvb dt js pp-f pno32 pns12 vmb, cc pns32 vmb vvi p-acp n1;
(11) text (DIV1)
711
Image 197
4259
but we ought not sinfully to make them more vile and base, as many wretched persons doe by their loose and licencious courses of life.
but we ought not sinfully to make them more vile and base, as many wretched Persons do by their lose and licentious courses of life.
cc-acp pns12 vmd xx av-j pc-acp vvi pno32 av-dc j cc j, c-acp d j n2 vdb p-acp po32 j cc j n2 pp-f n1.
(11) text (DIV1)
711
Image 197
4260
Againe, if our bodies be vile base bodies, while we live here, let us not offend God for any thing to gratifie our vile bodies, let us doe as Ioseph did,
Again, if our bodies be vile base bodies, while we live Here, let us not offend God for any thing to gratify our vile bodies, let us do as Ioseph did,
av, cs po12 n2 vbb j j n2, cs pns12 vvb av, vvb pno12 xx vvi np1 p-acp d n1 pc-acp vvi po12 j n2, vvb pno12 vdi p-acp np1 vdd,
(11) text (DIV1)
712
Image 197
4261
when his mistris tempted him, he left his garment behind him rather:
when his mistress tempted him, he left his garment behind him rather:
c-crq po31 n1 vvd pno31, pns31 vvd po31 n1 p-acp pno31 av-c:
(11) text (DIV1)
712
Image 197
4262
so when we are tempted to any sinne, let us rather leave our garments behind us, let us leave our bodies, they are but vile bodies, let us be stripped of them, rather then offend God.
so when we Are tempted to any sin, let us rather leave our garments behind us, let us leave our bodies, they Are but vile bodies, let us be stripped of them, rather then offend God.
av c-crq pns12 vbr vvn p-acp d n1, vvb pno12 av-c vvb po12 n2 p-acp pno12, vvb pno12 vvi po12 n2, pns32 vbr p-acp j n2, vvb pno12 vbi vvn pp-f pno32, av-c cs vvi np1.
(11) text (DIV1)
712
Image 197
4263
It is pittifull to consider how this vile body, as vile as it is, and shall be in death,
It is pitiful to Consider how this vile body, as vile as it is, and shall be in death,
pn31 vbz j pc-acp vvi c-crq d j n1, c-acp j c-acp pn31 vbz, cc vmb vbi p-acp n1,
(11) text (DIV1)
712
Image 197
4264
how it tyrannizeth over the poore soule, and how men wound their soules for their bodies.
how it tyrannizes over the poor soul, and how men wound their Souls for their bodies.
c-crq pn31 vvz p-acp dt j n1, cc q-crq n2 vvb po32 n2 p-acp po32 n2.
(11) text (DIV1)
712
Image 197
4265
How many are there that justifie errours that they condemne in their hearts, to live a lazy, idle, a full, a plentifull life? and how many doe condemne those things, those courses,
How many Are there that justify errors that they condemn in their hearts, to live a lazy, idle, a full, a plentiful life? and how many do condemn those things, those courses,
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(11) text (DIV1)
712
Image 197
4266
and those truths, (to please others, and to live a large, and idle life) which they justifie in their very soules? and all to please the flesh.
and those truths, (to please Others, and to live a large, and idle life) which they justify in their very Souls? and all to please the Flesh.
cc d n2, (pc-acp vvi n2-jn, cc pc-acp vvi dt j, cc j n1) r-crq pns32 vvb p-acp po32 j n2? cc d pc-acp vvi dt n1.
(11) text (DIV1)
712
Image 197
4267
It is but a bad counsellor, a bad solicitor, I say it tyrannizeth over the poore soule.
It is but a bade Counsellor, a bad solicitor, I say it tyrannizes over the poor soul.
pn31 vbz p-acp dt vvd n1, dt j n1, pns11 vvb pn31 vvz p-acp dt j n1.
(11) text (DIV1)
712
Image 197
4268
Let us not offend God or conscience, to breake the peace of it for any thing, to gratifie this vile flesh.
Let us not offend God or conscience, to break the peace of it for any thing, to gratify this vile Flesh.
vvb pno12 xx vvi np1 cc n1, pc-acp vvi dt n1 pp-f pn31 p-acp d n1, pc-acp vvi d j n1.
(11) text (DIV1)
712
Image 197
4269
This I thought good to touch concerning that. Who shall change our vile bodies. Change.
This I Thought good to touch Concerning that. Who shall change our vile bodies. Change.
d pns11 vvd j pc-acp vvi vvg d. q-crq vmb vvi po12 j n2. n1.
(11) text (DIV1)
712
Image 197
4270
The action that Christ shall exercise about them is Change. Christ will Change our vile bodies.
The actium that christ shall exercise about them is Change. christ will Change our vile bodies.
dt n1 cst np1 vmb vvi p-acp pno32 vbz n1. np1 vmb vvi po12 j n2.
(11) text (DIV1)
713
Image 197
4271
They are vile now, they shall not be alwayes so, but Christ will Change our vile bodies.
They Are vile now, they shall not be always so, but christ will Change our vile bodies.
pns32 vbr j av, pns32 vmb xx vbi av av, cc-acp np1 vmb vvi po12 j n2.
(11) text (DIV1)
713
Image 197
4272
He will not give us other bodies for them: but hee will change them in regard of quality.
He will not give us other bodies for them: but he will change them in regard of quality.
pns31 vmb xx vvi pno12 j-jn n2 p-acp pno32: cc-acp pns31 vmb vvi pno32 p-acp n1 pp-f n1.
(11) text (DIV1)
713
Image 197
4273
For even as the great world was the same after the flood, as it was before the flood,
For even as the great world was the same After the flood, as it was before the flood,
p-acp av c-acp dt j n1 vbds dt d p-acp dt n1, c-acp pn31 vbds p-acp dt n1,
(11) text (DIV1)
713
Image 197
4274
and shall be when it is consumed by fire, it shall be a new world for quality, but the same for substance:
and shall be when it is consumed by fire, it shall be a new world for quality, but the same for substance:
cc vmb vbi c-crq pn31 vbz vvn p-acp n1, pn31 vmb vbi dt j n1 p-acp n1, cc-acp dt d p-acp n1:
(11) text (DIV1)
713
Image 197
4275
so this body of ours, it shall be the same after the resurrection for substance, that it is now:
so this body of ours, it shall be the same After the resurrection for substance, that it is now:
av d n1 pp-f png12, pn31 vmb vbi dt d p-acp dt n1 p-acp n1, cst pn31 vbz av:
(11) text (DIV1)
713
Image 197
4276
it shall be altered for quality, it shall not be changed for substance. Therefore he shall change, he shall not abolish our vile bodies.
it shall be altered for quality, it shall not be changed for substance. Therefore he shall change, he shall not Abolah our vile bodies.
pn31 vmb vbi vvn p-acp n1, pn31 vmb xx vbi vvn p-acp n1. av pns31 vmb vvi, pns31 vmb xx vvi po12 j n2.
(11) text (DIV1)
713
Image 197
4277
This is the action that our blessed Saviour will exercise upon these vile bodies, they shall be changed.
This is the actium that our blessed Saviour will exercise upon these vile bodies, they shall be changed.
d vbz dt n1 cst po12 j-vvn n1 vmb vvi p-acp d j n2, pns32 vmb vbi vvn.
(11) text (DIV1)
713
Image 197
4278
Man is the most changable creature in the world, for soule and for body too.
Man is the most changeable creature in the world, for soul and for body too.
n1 vbz dt av-ds j n1 p-acp dt n1, p-acp n1 cc p-acp n1 av.
(11) text (DIV1)
713
Image 197
4279
Take him in his soule, how many states is he in? There is first the state of nature in perfection;
Take him in his soul, how many states is he in? There is First the state of nature in perfection;
vvb pno31 p-acp po31 n1, c-crq d n2 vbz pns31 p-acp? pc-acp vbz ord dt n1 pp-f n1 p-acp n1;
(11) text (DIV1)
714
Image 197
4280
and then the state of corruption in originall sinne;
and then the state of corruption in original sin;
cc av dt n1 pp-f n1 p-acp j-jn n1;
(11) text (DIV1)
714
Image 197
4281
and then the state of grace in the new creature, and then the state of glory.
and then the state of grace in the new creature, and then the state of glory.
cc av dt n1 pp-f n1 p-acp dt j n1, cc av dt n1 pp-f n1.
(11) text (DIV1)
714
Image 197
4282
So likewise he is changeable in his body, hee was first taken out of the dust, out of the dust God made this glorious creature of mans body;
So likewise he is changeable in his body, he was First taken out of the dust, out of the dust God made this glorious creature of men body;
av av pns31 vbz j p-acp po31 n1, pns31 vbds ord vvn av pp-f dt n1, av pp-f dt n1 np1 vvd d j n1 pp-f ng1 n1;
(11) text (DIV1)
714
Image 197
4283
he is a painefull creature, in labour, in sicknes, and then from strength he is changed to old age,
he is a painful creature, in labour, in sickness, and then from strength he is changed to old age,
pns31 vbz dt j n1, p-acp n1, p-acp n1, cc av p-acp n1 pns31 vbz vvn p-acp j n1,
(11) text (DIV1)
714
Image 197
4284
and from thence to death, and dust, and from dust then he is changed againe to a more glorious estate then ever he was in:
and from thence to death, and dust, and from dust then he is changed again to a more glorious estate then ever he was in:
cc p-acp av p-acp n1, cc n1, cc p-acp n1 cs pns31 vbz vvn av p-acp dt av-dc j n1 av av pns31 vbds p-acp:
(11) text (DIV1)
714
Image 197
4285
the body is made like the glorious body of Christ, hee is changeable in soule and in body.
the body is made like the glorious body of christ, he is changeable in soul and in body.
dt n1 vbz vvn av-j dt j n1 pp-f np1, pns31 vbz j p-acp n1 cc p-acp n1.
(11) text (DIV1)
714
Image 197
4286
But this is our comfort, we shall change for the best, all the changes of our bodyes serve for the last change,
But this is our Comfort, we shall change for the best, all the changes of our bodies serve for the last change,
p-acp d vbz po12 n1, pns12 vmb vvi p-acp dt js, d dt n2 pp-f po12 n2 vvi p-acp dt ord n1,
(11) text (DIV1)
715
Image 197
4287
after which, there shall never bee any more change, when they are changed once to be glorious, they shall be for ever glorious:
After which, there shall never be any more change, when they Are changed once to be glorious, they shall be for ever glorious:
p-acp r-crq, pc-acp vmb av-x vbi d dc n1, c-crq pns32 vbr vvn a-acp pc-acp vbi j, pns32 vmb vbi p-acp av j:
(11) text (DIV1)
715
Image 197
4288
a blessed change, a blessed estate of a christian, all his changes tend to a state that shall never change:
a blessed change, a blessed estate of a christian, all his changes tend to a state that shall never change:
dt j-vvn n1, dt j-vvn n1 pp-f dt njp, d po31 n2 vvb p-acp dt n1 cst vmb av-x vvi:
(11) text (DIV1)
715
Image 197
4289
for after these bodies are once changed from base, to bee glorious, they shall be for ever glorious, Who
for After these bodies Are once changed from base, to be glorious, they shall be for ever glorious, Who
c-acp p-acp d n2 vbr a-acp vvn p-acp j, pc-acp vbi j, pns32 vmb vbi p-acp av j, r-crq
(11) text (DIV1)
715
Image 197
4290
The person that shall change them is Christ, • … ho, who shall change our vile bodyes.
The person that shall change them is christ, • … ho, who shall change our vile bodies.
dt n1 cst vmb vvi pno32 vbz np1, • … uh, q-crq vmb vvi po12 j n2.
(11) text (DIV1)
717
Image 197
4291
In the person, wee may consider the object and the action:
In the person, we may Consider the Object and the actium:
p-acp dt n1, pns12 vmb vvi dt n1 cc dt n1:
(11) text (DIV1)
717
Image 197
4292
Christ shall change our vile bodyes, hee that made us will make us againe, hee that is the Image of God will refine us, he will renew us in body and soule to be like God, to be like himselfe,
christ shall change our vile bodies, he that made us will make us again, he that is the Image of God will refine us, he will renew us in body and soul to be like God, to be like himself,
np1 vmb vvi po12 j n2, pns31 cst vvd pno12 n1 vvb pno12 av, pns31 cst vbz dt n1 pp-f np1 vmb vvi pno12, pns31 vmb vvi pno12 p-acp n1 cc n1 pc-acp vbi j np1, pc-acp vbi av-j px31,
(11) text (DIV1)
717
Image 197
4293
and he that changeth our soules in this world, will change our bodyes in the world to come.
and he that changes our Souls in this world, will change our bodies in the world to come.
cc pns31 cst vvz po12 n2 p-acp d n1, vmb vvi po12 n2 p-acp dt n1 pc-acp vvi.
(11) text (DIV1)
717
Image 197
4294
His first comming was to change our soules, to deliver them from the bondage of Satan;
His First coming was to change our Souls, to deliver them from the bondage of Satan;
po31 ord n-vvg vbds pc-acp vvi po12 n2, pc-acp vvi pno32 p-acp dt n1 pp-f np1;
(11) text (DIV1)
717
Image 197
4295
his second comming shall be to deliver our bodies from the bondage of Corruption, that is, the day of the Redemption of our bodies, as the Apostle cals it, Rom. 8. So it is hee that shall change,
his second coming shall be to deliver our bodies from the bondage of Corruption, that is, the day of the Redemption of our bodies, as the Apostle calls it, Rom. 8. So it is he that shall change,
po31 ord vvg vmb vbi pc-acp vvi po12 n2 p-acp dt n1 pp-f n1, cst vbz, dt n1 pp-f dt n1 pp-f po12 n2, p-acp dt n1 vvz pn31, np1 crd av pn31 vbz pns31 cst vmb vvi,
(11) text (DIV1)
717
Image 197
4296
but of this I shall speake more afterward.
but of this I shall speak more afterwards.
cc-acp pp-f d pns11 vmb vvi av-dc av.
(11) text (DIV1)
717
Image 197
4297
What is the patterne, according to which this body shall be changed, by this author of it, Christ Jesus? His own body;
What is the pattern, according to which this body shall be changed, by this author of it, christ jesus? His own body;
q-crq vbz dt n1, vvg p-acp r-crq d n1 vmb vbi vvn, p-acp d n1 pp-f pn31, np1 np1? po31 d n1;
(11) text (DIV1)
718
Image 197
4298
he shall change our vile bodies. That it may be made like, or fashioned 〈 ◊ 〉 his glorious body.he shall change our vile bodies. That it may be made like, or fashioned 〈 ◊ 〉 his glorious body.
pns31 vmb vvi po12 j n2. cst pn31 vmb vbi vvn av-j, cc j-vvn 〈 sy 〉 po31 j n1.
(11) text (DIV1)
718
Image 197
4299
He is both the c• … se and the pa• … e the efficient, and the exemp• … cause.
He is both the c• … se and the pa• … e the efficient, and the exemp• … cause.
pns31 vbz d dt n1 … fw-es cc dt n1 … sy dt j, cc dt n1 … n1.
(11) text (DIV1)
719
Image 197
4300
He is the patterne, our bodyes shall be like his glorious body, even as our • … oules are like Christs 〈 ◊ 〉 for this is certaine, wee are renewed in grace, not to the Image of the first Adam,
He is the pattern, our bodies shall be like his glorious body, even as our • … oules Are like Christ 〈 ◊ 〉 for this is certain, we Are renewed in grace, not to the Image of the First Adam,
pns31 vbz dt n1, po12 n2 vmb vbi av-j po31 j n1, av c-acp po12 • … ng1 vbr av-j npg1 〈 sy 〉 c-acp d vbz j, pns12 vbr vvn p-acp n1, xx p-acp dt n1 pp-f dt ord np1,
(11) text (DIV1)
719
Image 197
4301
but to the Image of the second Adam, we are conformed in soule to the Image of Christ in • … nesse, and righteousnesse:
but to the Image of the second Adam, we Are conformed in soul to the Image of christ in • … ness, and righteousness:
cc-acp p-acp dt n1 pp-f dt ord np1, pns12 vbr vvn p-acp n1 p-acp dt n1 pp-f np1 p-acp • … n1-u, cc n1:
(11) text (DIV1)
719
Image 197
4302
so likewise in the body, we shall be conformable to the body of Christ, the second Adam: As we bare the Image of the first Adam in our first creation;
so likewise in the body, we shall be conformable to the body of christ, the second Adam: As we bore the Image of the First Adam in our First creation;
av av p-acp dt n1, pns12 vmb vbi j p-acp dt n1 pp-f np1, dt ord np1: c-acp pns12 vvd dt n1 pp-f dt ord np1 p-acp po12 ord n1;
(11) text (DIV1)
719
Image 197
4303
so wee must beare the Image of the second in our 〈 ◊ 〉tion, at the day of the resurrection.
so we must bear the Image of the second in our 〈 ◊ 〉tion, At the day of the resurrection.
av pns12 vmb vvi dt n1 pp-f dt ord p-acp po12 〈 sy n1, p-acp dt n1 pp-f dt n1.
(11) text (DIV1)
719
Image 197
4304
The glorious body of Christ is the patterne of this transmutation and change.
The glorious body of christ is the pattern of this transmutation and change.
dt j n1 pp-f np1 vbz dt n1 pp-f d n1 cc n1.
(11) text (DIV1)
719
Image 197
4305
But we most understand this, as I said, 〈 ◊ 〉 regard of quality, and not in regard of equality:
But we most understand this, as I said, 〈 ◊ 〉 regard of quality, and not in regard of equality:
p-acp po12 av-ds vvi d, c-acp pns11 vvd, 〈 sy 〉 np1-n pp-f n1, cc xx p-acp n1 pp-f n1:
(11) text (DIV1)
720
Image 197
4306
our body shall be like his glorious body, not equall to his glorious body.
our body shall be like his glorious body, not equal to his glorious body.
po12 n1 vmb vbi av-j po31 j n1, xx j-jn p-acp po31 j n1.
(11) text (DIV1)
720
Image 197
4307
There must bee a reservation therefore of difference in heaven, betweene the head and the members, the husband and the spouse, our bodyes shall bee like his glorious body, not equall to it.
There must be a reservation Therefore of difference in heaven, between the head and the members, the husband and the spouse, our bodies shall be like his glorious body, not equal to it.
pc-acp vmb vbi dt n1 av pp-f n1 p-acp n1, p-acp dt n1 cc dt n2, dt n1 cc dt n1, po12 n2 vmb vbi av-j po31 j n1, xx j-jn p-acp pn31.
(11) text (DIV1)
720
Image 197
4308
To our capacity wee shall have full satisfaction, and contentment for body and soule too,
To our capacity we shall have full satisfaction, and contentment for body and soul too,
p-acp po12 n1 pns12 vmb vhi j n1, cc n1 p-acp n1 cc n1 av,
(11) text (DIV1)
720
Image 197
4309
and they shall have security to be in that estate for ever, therefore, though there be a difference of glory,
and they shall have security to be in that estate for ever, Therefore, though there be a difference of glory,
cc pns32 vmb vhi n1 pc-acp vbi p-acp d n1 c-acp av, av, cs pc-acp vbi dt n1 pp-f n1,
(11) text (DIV1)
720
Image 197
4310
yet that difference is no prejudice to the glory wee shall have, we shall have that that is fit for us, Our body shall bee made like unto his glorious body. Christ is our patterne.
yet that difference is no prejudice to the glory we shall have, we shall have that that is fit for us, Our body shall be made like unto his glorious body. christ is our pattern.
av d n1 vbz dx n1 p-acp dt n1 pns12 vmb vhi, pns12 vmb vhi d cst vbz j p-acp pno12, po12 n1 vmb vbi vvn av-j p-acp po31 j n1. np1 vbz po12 n1.
(11) text (DIV1)
720
Image 197
4311
Whence we see this point of Divinity cleare to us, that
Whence we see this point of Divinity clear to us, that
c-crq pns12 vvb d n1 pp-f n1 j p-acp pno12, cst
(11) text (DIV1)
721
Image 197
4312
Whatsoever is in us, both for soule and body, (but here wee speake of the body) whatsoever excellency is in us, it is at the second hand. Whatsoever is in us, both for soul and body, (but Here we speak of the body) whatsoever excellency is in us, it is At the second hand.
r-crq vbz p-acp pno12, av-d p-acp n1 cc n1, (cc-acp av pns12 vvb pp-f dt n1) r-crq n1 vbz p-acp pno12, pn31 vbz p-acp dt ord n1.
(11) text (DIV1)
722
Image 197
4313
It is first in our head, first in Christ, and then in us, He is first the Sonne of God by nature, wee are the Sonnes of God by Adoption:
It is First in our head, First in christ, and then in us, He is First the Son of God by nature, we Are the Sons of God by Adoption:
pn31 vbz ord p-acp po12 n1, ord p-acp np1, cc av p-acp pno12, pns31 vbz ord dt n1 pp-f np1 p-acp n1, pns12 vbr dt n2 pp-f np1 p-acp n1:
(11) text (DIV1)
723
Image 197
4314
hee is the predestinated Sonne of God to save us, to be our head, we are predestinate to be his members;
he is the predestinated Son of God to save us, to be our head, we Are predestinate to be his members;
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(11) text (DIV1)
723
Image 197
4315
he is the sonne of Gods love, wee are beloved in him, hee is full of grace, of his fulnesse we recieve grace for grace;
he is the son of God's love, we Are Beloved in him, he is full of grace, of his fullness we receive grace for grace;
pns31 vbz dt n1 pp-f npg1 n1, pns12 vbr vvn p-acp pno31, pns31 vbz j pp-f n1, pp-f po31 n1 pns12 vvb n1 p-acp n1;
(11) text (DIV1)
723
Image 197
4316
hee rose, and we shall rise, because hee rose first: Hee ascended into Heaven, by vertue of his ascention, wee shall ascend into heaven too.
he rose, and we shall rise, Because he rose First: He ascended into Heaven, by virtue of his Ascension, we shall ascend into heaven too.
pns31 vvd, cc pns12 vmb vvi, c-acp pns31 vvd ord: pns31 vvd p-acp n1, p-acp n1 pp-f po31 n1, pns12 vmb vvi p-acp n1 av.
(11) text (DIV1)
723
Image 197
4317
Hee sits at the right hand of God inglory, and by vertue of his sitting, we sit there together with him in heavenly places.
He sits At the right hand of God inglory, and by virtue of his sitting, we fit there together with him in heavenly places.
pns31 vvz p-acp dt n-jn n1 pp-f np1 n1, cc p-acp n1 pp-f po31 n-vvg, pns12 vvb a-acp av p-acp pno31 p-acp j n2.
(11) text (DIV1)
723
Image 197
4318
Whatsoever is graciously, or glo riously good that is in us, it is first in our blessed and glorious Saviour.
Whatsoever is graciously, or glow riously good that is in us, it is First in our blessed and glorious Saviour.
r-crq vbz av-j, cc vvi av-j j cst vbz p-acp pno12, pn31 vbz ord p-acp po12 j-vvn cc j n1.
(11) text (DIV1)
723
Image 197
4319
Therefore let us looke to him, and be thankfull to God for him:
Therefore let us look to him, and be thankful to God for him:
av vvb pno12 vvi p-acp pno31, cc vbi j p-acp np1 p-acp pno31:
(11) text (DIV1)
724
Image 197
4320
when we thanke God for our selves, let us thanke God first for giving Christ who is the patterne to whom wee are conformed.
when we thank God for our selves, let us thank God First for giving christ who is the pattern to whom we Are conformed.
c-crq pns12 vvb np1 p-acp po12 n2, vvb pno12 vvi np1 ord p-acp vvg np1 r-crq vbz dt n1 p-acp ro-crq pns12 vbr vvn.
(11) text (DIV1)
724
Image 197
4321
Let us give thanks for him, as S. Peter doth, Blessed be God, the Father of our Lord Iesus Christ:
Let us give thanks for him, as S. Peter does, Blessed be God, the Father of our Lord Iesus christ:
vvb pno12 vvi n2 p-acp pno31, c-acp np1 np1 vdz, vvn vbb np1, dt n1 pp-f po12 n1 np1 np1:
(11) text (DIV1)
724
Image 197
4322
if he had not bin his Father, hee had not bin ours.
if he had not been his Father, he had not been ours.
cs pns31 vhd xx vbn po31 n1, pns31 vhd xx vbn png12.
(11) text (DIV1)
724
Image 197
4323
Wee cannot stand before God of our selves, but in one that is perfect in himselfe, God-Man.
we cannot stand before God of our selves, but in one that is perfect in himself, God-Man.
pns12 vmbx vvi p-acp np1 pp-f po12 n2, cc-acp p-acp pi cst vbz j p-acp px31, n1.
(11) text (DIV1)
724
Image 197
4324
Therefore when we blesse God for grace, and glory that belongs to us, let us blesse him for giving Christ, that in him we are happy, he conformes us in grace here,
Therefore when we bless God for grace, and glory that belongs to us, let us bless him for giving christ, that in him we Are happy, he conforms us in grace Here,
av c-crq pns12 vvb np1 p-acp n1, cc n1 cst vvz p-acp pno12, vvb pno12 vvi pno31 p-acp vvg np1, cst p-acp pno31 pns12 vbr j, pns31 vvz pno12 p-acp n1 av,
(11) text (DIV1)
724
Image 197
4325
and in glory hereafter, in body and soule to our glorious Saviour.
and in glory hereafter, in body and soul to our glorious Saviour.
cc p-acp n1 av, p-acp n1 cc n1 p-acp po12 j n1.
(11) text (DIV1)
724
Image 197
4326
And as it is a ground of thankfulnesse to God for Christ, so it yeelds us a rule for meditation:
And as it is a ground of thankfulness to God for christ, so it yields us a Rule for meditation:
cc c-acp pn31 vbz dt n1 pp-f n1 p-acp np1 p-acp np1, av pn31 vvz pno12 dt n1 p-acp n1:
(11) text (DIV1)
725
Image 197
4327
when we would thinke of any thing in our selves, let us goe to our head, to Christ, in whom we have all we have,
when we would think of any thing in our selves, let us go to our head, to christ, in whom we have all we have,
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and that wee hope to have: of his fulnes we receive, not only grace for grace, but glory for glory:
and that we hope to have: of his fullness we receive, not only grace for grace, but glory for glory:
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of all the glory he hath, we have answerable to him;
of all the glory he hath, we have answerable to him;
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and surely it is a transforming meditation, to think of Christs glory, and to see our selves in him, to thinke of grace in Christ,
and surely it is a transforming meditation, to think of Christ glory, and to see our selves in him, to think of grace in christ,
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and of our interest in grace in him, we must not thinke of him as an abstracted head, severed from us,
and of our Interest in grace in him, we must not think of him as an abstracted head, severed from us,
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but thinke of his glory, and our glory in him and by him, he is glorious,
but think of his glory, and our glory in him and by him, he is glorious,
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and we shall be glorious likewise.
and we shall be glorious likewise.
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Againe you see here, that how soever our bodyes are vile for the present, yet they shall not be so for ever, they shall be glorious bodyes, like to CHRISTS Body; the point then is that,
Again you see Here, that how soever our bodies Are vile for the present, yet they shall not be so for ever, they shall be glorious bodies, like to CHRIST Body; the point then is that,
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As Christ is the patterne of the glory of our body, so our body undoubtedly shall bee glorious as his body is. As christ is the pattern of the glory of our body, so our body undoubtedly shall be glorious as his body is.
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This vile body shall bee glorious, even like Christs glorious Body. I need not stand to proveit, I proved it before.
This vile body shall be glorious, even like Christ glorious Body. I need not stand to proveit, I proved it before.
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What should this affoord us? Then • … let us use them to a glorious end, let us not use these base bodyes to base purposes.
What should this afford us? Then • … let us use them to a glorious end, let us not use these base bodies to base Purposes.
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Let every member of this vile body, while we live here, bee a weapon of a sanctified soule, a weapon of righteousnesse, ready to doe good.
Let every member of this vile body, while we live Here, be a weapon of a sanctified soul, a weapon of righteousness, ready to do good.
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Let us put honour upon these bodyes, that shall be thus honoured, let us use them for honourable purposes.
Let us put honour upon these bodies, that shall be thus honoured, let us use them for honourable Purposes.
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Let us lift up our eyes to Heaven, let us reach forth our hands to good workes:
Let us lift up our eyes to Heaven, let us reach forth our hands to good works:
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let our feet that have carried us to ill heretofore, carry us to the service of God;
let our feet that have carried us to ill heretofore, carry us to the service of God;
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for these very vile Bodyes, shall bee glorious bodyes.
for these very vile Bodies, shall be glorious bodies.
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The very same eyes that have bin lift up to God in prayer, those very hands that now are instruments of good workes, those very knees that are humbled to God in prayer,
The very same eyes that have been lift up to God in prayer, those very hands that now Are Instruments of good works, those very knees that Are humbled to God in prayer,
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and those feet that have carried us to holy exercises, and those spirits that are wasted and spent in holy meditation,
and those feet that have carried us to holy exercises, and those spirits that Are wasted and spent in holy meditation,
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even these, this vile body, that is thus holily used, shall be a glorious body, therfore let us use it answerably.
even these, this vile body, that is thus holily used, shall be a glorious body, Therefore let us use it answerably.
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And labour to lay it downe with honour in the dust, to leave it with a good report to the world, considering it shall be so glorious afterward.
And labour to lay it down with honour in the dust, to leave it with a good report to the world, considering it shall be so glorious afterwards.
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Doe those thinke of this, that use their bodyes for base purposes? whose eyes are full of Adultery, whose hands are full of rapine, whose feet carry them to base places, where they defile themselves, whose bodyes, every member is a weapon and instrument of sinning against God? How can these dare to thinke of that glorious day, wherein our vile bodyes shal be made like the glorious body of Christ, can they hope that those hands,
Do those think of this, that use their bodies for base Purposes? whose eyes Are full of Adultery, whose hands Are full of rapine, whose feet carry them to base places, where they defile themselves, whose bodies, every member is a weapon and Instrument of sinning against God? How can these Dare to think of that glorious day, wherein our vile bodies shall be made like the glorious body of christ, can they hope that those hands,
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and those feet of that body, shall be made glorious, that have bin defiled? that have bin instruments to make others likewise sinne? can such a body looke for glory? let us not deceive our selves;
and those feet of that body, shall be made glorious, that have been defiled? that have been Instruments to make Others likewise sin? can such a body look for glory? let us not deceive our selves;
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this vile body indeed shall be a glorious body. I but it must bee used accordingly, unlesse wee have a presumptuous hope.
this vile body indeed shall be a glorious body. I but it must be used accordingly, unless we have a presumptuous hope.
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This body shall bee glorious, this very vile body, this corruptible shall put on incorruption, the same body,
This body shall be glorious, this very vile body, this corruptible shall put on incorruption, the same body,
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as the Apostle saith, 1 Cor. 15. I believe the resurrection of this body, as we say in the Creed.
as the Apostle Says, 1 Cor. 15. I believe the resurrection of this body, as we say in the Creed.
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S. Paul pointed to his own body, this body, this mortall shall put on immortality.
S. Paul pointed to his own body, this body, this Mortal shall put on immortality.
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If this body shall be glorious, how base soever it be in this world, then againe let us honour poore Christians,
If this body shall be glorious, how base soever it be in this world, then again let us honour poor Christians,
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though we see them vile and base; and honour aged Christians, and deformed:
though we see them vile and base; and honour aged Christians, and deformed:
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alas, looke not on them as they are, but as they shall be, as they are in the decree of Christ,
alas, look not on them as they Are, but as they shall be, as they Are in the Decree of christ,
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and as they shall bee ere long by the power of Christ, hee will make them like his glorious body.
and as they shall be ere long by the power of christ, he will make them like his glorious body.
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Let us not despise weake, or old, or deformed persons, these vile bodies shall be glorious:
Let us not despise weak, or old, or deformed Persons, these vile bodies shall be glorious:
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those that died in martyrdome, whose bodies were cast into the fire, and cast to wild beasts, &c. they shall be glorious bodyes.
those that died in martyrdom, whose bodies were cast into the fire, and cast to wild beasts, etc. they shall be glorious bodies.
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The Emperour Constantine wold kisse the very holes of the eyes of those that had their eyes pulled out, that had bin martyrd:
The Emperor Constantine would kiss the very holes of the eyes of those that had their eyes pulled out, that had been martyred:
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So even our vile bodyes, when they are used in the service of God, in suffering, they shall bee glorious bodyes, let us honour our bodyes,
So even our vile bodies, when they Are used in the service of God, in suffering, they shall be glorious bodies, let us honour our bodies,
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or theirs that suffer for Christ.
or theirs that suffer for christ.
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S. Paul made it his plea, and a ground of his confidence, because his body was vile for Christ.
S. Paul made it his plea, and a ground of his confidence, Because his body was vile for christ.
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I Paul a prisoner of Iesus Christ, and I carry in my body the marks of the Lord Iesus. I Paul a prisoner of Iesus christ, and I carry in my body the marks of the Lord Iesus.
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The dying of Christ, that the life of Christ might bee manifest. He carried Christs marks in his body:The dying of christ, that the life of christ might be manifest. He carried Christ marks in his body:
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making this an argument of respect, that he was a prisoner:
making this an argument of respect, that he was a prisoner:
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so when any are abased for Christs sake, let us think these are such as shall have glorious bodies,
so when any Are abased for Christ sake, let us think these Are such as shall have glorious bodies,
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how ere they are esteemed of the world.
how ere they Are esteemed of the world.
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But to enlarge the point a little further, these bodyes shall be made like the body of Christ.
But to enlarge the point a little further, these bodies shall be made like the body of christ.
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Wherein shall this Glory of our bodyes consist?
Wherein shall this Glory of our bodies consist?
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Especially in these six indowmēts, our bodies be now vile, and perhaps imperfect, they want a member, a sence or a limbe, our bodyes then shall be perfect, even as Christs body is.
Especially in these six endowments, our bodies be now vile, and perhaps imperfect, they want a member, a sense or a limb, our bodies then shall be perfect, even as Christ body is.
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Those martyrs that have bin dismembred, shall then have perfect bodyes.
Those Martyrs that have been dismembered, shall then have perfect bodies.
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Let us not bee asrayd to lose a limbe, or a joynt, for Christ, or a good cause,
Let us not be asrayd to loose a limb, or a joint, for christ, or a good cause,
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if our bodyes bee made vile for Christ, they shall be made perfect afterward.
if our bodies be made vile for christ, they shall be made perfect afterwards.
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Then again, our Bodyes then shall be beautiful Adam in his innocency had such a beauty in his body, that the very creatures reverenced him, he was awfull to the very creatures:
Then again, our Bodies then shall be beautiful Adam in his innocency had such a beauty in his body, that the very creatures reverenced him, he was awful to the very creatures:
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so the body of our blessed Saviour, now in heaven, is wondrous beautifull, and so shall our bodyes be,
so the body of our blessed Saviour, now in heaven, is wondrous beautiful, and so shall our bodies be,
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how deformed soever they be now.
how deformed soever they be now.
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Let us not stand therefore upon any present deformity of our bodyes now, with yeares ▪ or sicknesse,
Let us not stand Therefore upon any present deformity of our bodies now, with Years ▪ or sickness,
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or other meanes, they shall not alway be so, we shall have beautifull bodyes. Nay more then so, the third indowment is, we shall have glorious bodyes:
or other means, they shall not always be so, we shall have beautiful bodies. Nay more then so, the third endowment is, we shall have glorious bodies:
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as we see Christ in the mount, when hee was transfigured, and Moses, and Elias were with him, his body was glorious, they could hardly behold him.
as we see christ in the mount, when he was transfigured, and Moses, and Elias were with him, his body was glorious, they could hardly behold him.
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And Christ, in Revel. 1. he appeares, as the Sunne in his full strength, his body is wondrous glorious now in Heaven,
And christ, in Revel. 1. he appears, as the Sun in his full strength, his body is wondrous glorious now in Heaven,
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and so hee is represented there:
and so he is represented there:
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If the very representation of him while he was upon earth, was so glorious in the mount, what is it in Heaven? S. Paul could not endure the light that shined to him.
If the very representation of him while he was upon earth, was so glorious in the mount, what is it in Heaven? S. Paul could not endure the Light that shined to him.
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Act. 9. So shall our Bodies bee, like the glorious Body of Christ. What a glorious time will it be, when the glorious body of Christ shall appeare, Act. 9. So shall our Bodies be, like the glorious Body of christ. What a glorious time will it be, when the glorious body of christ shall appear,
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and all the Saints shall appeare in glory? what a reflexion of beauty and glory will there be, one shining upon another, when Christ shall come to be glorious in his Saints? Oh! the glory of the body of Gods children, it shall put downe all created glory, all the glory of the Sunne,
and all the Saints shall appear in glory? what a reflection of beauty and glory will there be, one shining upon Another, when christ shall come to be glorious in his Saints? Oh! the glory of the body of God's children, it shall put down all created glory, all the glory of the Sun,
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and Moone, and all the glory of these inferiour bodies are nothing to the glory of the body of a Christian, that doth abase his body here for Christ, and the Churches sake.
and Moon, and all the glory of these inferior bodies Are nothing to the glory of the body of a Christian, that does abase his body Here for christ, and the Churches sake.
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You see then these bodies shall be perfect, and beautifull, and glorious bodies in regard of the Iust• … e of them.
You see then these bodies shall be perfect, and beautiful, and glorious bodies in regard of the Iust• … e of them.
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And likewise in the fourth place, they shall be immortall bodies, bodies that shall never die, unchangeable bodies;
And likewise in the fourth place, they shall be immortal bodies, bodies that shall never die, unchangeable bodies;
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there shall be no altoration, no death, no sicknesse, all teares shall be wiped from our eyes, they shall be immortall bodies that shall never die,
there shall be no altoration, no death, no sickness, all tears shall be wiped from our eyes, they shall be immortal bodies that shall never die,
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as Saint Peter saith, Wee shall have an inheritance undefiled, immortall, &c. This is cleare, therefore I will not stand in the inlarging of it.
as Saint Peter Says, we shall have an inheritance undefiled, immortal, etc. This is clear, Therefore I will not stand in the enlarging of it.
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(11) text (DIV1)
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In the next place, our bodies shall be powerfull and vigorous:
In the next place, our bodies shall be powerful and vigorous:
p-acp dt ord n1, po12 n2 vmb vbi j cc j:
(11) text (DIV1)
738
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now they are weake, as Saint Paul saith, 1 Cor. 15. Our bodies are • … wen in weakenesse, but then they shall be able to ascend and descend;
now they Are weak, as Saint Paul Says, 1 Cor. 15. Our bodies Are • … wen in weakness, but then they shall be able to ascend and descend;
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(11) text (DIV1)
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they shall be strong, even as the body of Christ: wee shall have strong bodies, as all imperfection, so all weaknesse shall be taken away.
they shall be strong, even as the body of christ: we shall have strong bodies, as all imperfection, so all weakness shall be taken away.
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(11) text (DIV1)
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In the sixth place they shall be spirituall bodies, that is, they shall not stand in need of meat,
In the sixth place they shall be spiritual bodies, that is, they shall not stand in need of meat,
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(11) text (DIV1)
739
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and drinke, and sleepe, and refreshings, as now they doe, but Christ will be all in all to them, he will be instead of meat and drinke, & cloathes:
and drink, and sleep, and refreshings, as now they do, but christ will be all in all to them, he will be instead of meat and drink, & clothes:
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(11) text (DIV1)
739
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yea, and in stead of the Ordinances that we stand in need of here, the Word,
yea, and in stead of the Ordinances that we stand in need of Here, the Word,
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(11) text (DIV1)
739
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and Sacraments, he will be all in all.
and Sacraments, he will be all in all.
cc n2, pns31 vmb vbi d p-acp d.
(11) text (DIV1)
739
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And our bodies shall be spirituall in another regard, because they shall be subject to the spirit;
And our bodies shall be spiritual in Another regard, Because they shall be Subject to the Spirit;
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(11) text (DIV1)
739
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whereas now our very spirits are flesh, because the flesh rules and tyrannizeth over them: so our soules follow our bodies, the soule of a carnall man is flesh;
whereas now our very spirits Are Flesh, Because the Flesh rules and tyrannizes over them: so our Souls follow our bodies, the soul of a carnal man is Flesh;
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(11) text (DIV1)
739
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but then out flesh, our bodies shall be spirituall, not that they shall be turned into spirits, that is not the meaning, but spirituall bodies;
but then out Flesh, our bodies shall be spiritual, not that they shall be turned into spirits, that is not the meaning, but spiritual bodies;
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(11) text (DIV1)
739
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obedient and obsequious to the very guidance of the soule, to a sanctified and glorious soule:
obedient and obsequious to the very guidance of the soul, to a sanctified and glorious soul:
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(11) text (DIV1)
739
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these shall be the indowments of our bodies.
these shall be the endowments of our bodies.
d vmb vbi dt n2 pp-f po12 n2.
(11) text (DIV1)
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4402
They shall be perfect bodies, beautifull, glorious, shining bodies, immortall, unchangeable bodies, powerfull, strong, and vigorous bodies, ready to moove from place to place,
They shall be perfect bodies, beautiful, glorious, shining bodies, immortal, unchangeable bodies, powerful, strong, and vigorous bodies, ready to move from place to place,
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(11) text (DIV1)
739
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and spirituall bodies, they shall stand in need of no other helpe; and they shall be obedient altogether to the spirit.
and spiritual bodies, they shall stand in need of no other help; and they shall be obedient altogether to the Spirit.
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(11) text (DIV1)
739
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You see now, how these vile bodies draw away our soules; then all imperfections shall be taken away, wee shall have purged bodies, and purged soules.
You see now, how these vile bodies draw away our Souls; then all imperfections shall be taken away, we shall have purged bodies, and purged Souls.
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(11) text (DIV1)
739
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4405
Thus you see wherein the glory of the body shall consist. Let us therefore often seriously thinke of these things:
Thus you see wherein the glory of the body shall consist. Let us Therefore often seriously think of these things:
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(11) text (DIV1)
739
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and let me renew my former exhortation:
and let me renew my former exhortation:
cc vvb pno11 vvi po11 j n1:
(11) text (DIV1)
740
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4407
let us be content to make our bodies here vile for Christs sake, that they may be thus glorious.
let us be content to make our bodies Here vile for Christ sake, that they may be thus glorious.
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(11) text (DIV1)
740
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4408
Let us abase them in labour and paines in our calling, in suffering, we doe no more then he did for us first.
Let us abase them in labour and pains in our calling, in suffering, we do no more then he did for us First.
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(11) text (DIV1)
740
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4409
Was not his body first vile, and then glorious? and doe we thinke that our bodies must not be vile before they be glorious? not onely vile whether we will or no;
Was not his body First vile, and then glorious? and do we think that our bodies must not be vile before they be glorious? not only vile whither we will or no;
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(11) text (DIV1)
740
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4410
but we must willingly make them vile, we must be willing to be disgraced for Christs sake, to carry his death about us, to die daily, in the resolution of our soules.
but we must willingly make them vile, we must be willing to be disgraced for Christ sake, to carry his death about us, to die daily, in the resolution of our Souls.
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(11) text (DIV1)
740
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How was he abased before he was glorious? hee tooke on him our bodies at the worst, not in the perfection as it was created:
How was he abased before he was glorious? he took on him our bodies At the worst, not in the perfection as it was created:
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(11) text (DIV1)
740
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but hee tooke the body of man now fallen.
but he took the body of man now fallen.
cc-acp pns31 vvd dt n1 pp-f n1 av vvn.
(11) text (DIV1)
740
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Againe, what paines did hee take in this body? and how was he disgraced in this body? that sacred face was spit upon, those blessed hands and feet, were nayled to the Crosse, that blessed head, that is revere• … ced of the Angels, it was crowned with thornes.
Again, what pains did he take in this body? and how was he disgraced in this body? that sacred face was spit upon, those blessed hands and feet, were nailed to the Cross, that blessed head, that is revere• … ced of the Angels, it was crowned with thorns.
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(11) text (DIV1)
740
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4414
How was his body every way, in all the parts of it, abased and made vile for us? he neglected his refreshings for us:
How was his body every Way, in all the parts of it, abased and made vile for us? he neglected his refreshings for us:
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(11) text (DIV1)
740
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it was meate and drinke to him to doe good.
it was meat and drink to him to do good.
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(11) text (DIV1)
740
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If he became vile for us, if he abased his body for us, certainely wee should be ashamed,
If he became vile for us, if he abased his body for us, Certainly we should be ashamed,
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(11) text (DIV1)
740
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4417
if wee be not content that our bodies should be made vile for him, that afterwards they may be made like his glorious body.
if we be not content that our bodies should be made vile for him, that afterwards they may be made like his glorious body.
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(11) text (DIV1)
740
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4418
Away with these nice Christians, that are afraid of the wind blowing on them, or the Sunne shining upon them, that are afraid to doe any thing,
Away with these Nicaenae Christians, that Are afraid of the wind blowing on them, or the Sun shining upon them, that Are afraid to do any thing,
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(11) text (DIV1)
740
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4419
or to suffer any thing, and so in sparing their bodies, destroy both body and soule.
or to suffer any thing, and so in sparing their bodies, destroy both body and soul.
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(11) text (DIV1)
740
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4420
Consider, whoever thou art, this is not a life for thy body, this present life is a life for the soule:
Consider, whoever thou art, this is not a life for thy body, this present life is a life for the soul:
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(11) text (DIV1)
740
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4421
we come now to have the Image of God in our soules in this life especially,
we come now to have the Image of God in our Souls in this life especially,
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(11) text (DIV1)
740
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4422
and to have in our soules the life of grace here;
and to have in our Souls the life of grace Here;
cc pc-acp vhi p-acp po12 n2 dt n1 pp-f n1 av;
(11) text (DIV1)
740
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4423
but the life and happinesse of our body, is for this second comming of Christ, the glory of the body, this life is not a time for the body;
but the life and happiness of our body, is for this second coming of christ, the glory of the body, this life is not a time for the body;
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(11) text (DIV1)
740
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4424
doe what wee can it will be a vile body; cherish it, set it out how thou canst, those painted sepulchres that would out-face age,
do what we can it will be a vile body; cherish it, Set it out how thou Canst, those painted sepulchres that would outface age,
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(11) text (DIV1)
740
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4425
and out-face death, and by colours and complexion, &c. hide those furrowes that age makes in the face, they are but vile,
and outface death, and by colours and complexion, etc. hide those furrows that age makes in the face, they Are but vile,
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(11) text (DIV1)
740
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4426
and age, and death will be too good for them, to dust they will.
and age, and death will be too good for them, to dust they will.
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(11) text (DIV1)
740
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4427
Why should we regard our bodies? this life is not for them, though we 〈 ◊ 〉 dainty of them.
Why should we regard our bodies? this life is not for them, though we 〈 ◊ 〉 dainty of them.
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(11) text (DIV1)
740
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4428
Let us use this body here so, as it may be glorious in the world to come:
Let us use this body Here so, as it may be glorious in the world to come:
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(11) text (DIV1)
740
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4429
we should suffer our soules to rule our bodies, and to doe all here, that both body and soule may be glorious after.
we should suffer our Souls to Rule our bodies, and to do all Here, that both body and soul may be glorious After.
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(11) text (DIV1)
740
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4430
For indeed all that the body hath here, it is beholding to the soule for,
For indeed all that the body hath Here, it is beholding to the soul for,
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(11) text (DIV1)
740
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why therefore should it not be an instrument for the soule in holy things? doth not the soule quicken it? hath it not its beauty from the soule? when the soule is gone out of the body, where is the life? where is the beauty, where is any thing? the body is a loathsome carkasse.
why Therefore should it not be an Instrument for the soul in holy things? does not the soul quicken it? hath it not its beauty from the soul? when the soul is gone out of the body, where is the life? where is the beauty, where is any thing? the body is a loathsome carcase.
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(11) text (DIV1)
740
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Now therefore while the soule is in this body, looke to the soule especially, that when the soule shall goe to heaven, the soule be mindfull of,
Now Therefore while the soul is in this body, look to the soul especially, that when the soul shall go to heaven, the soul be mindful of,
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(11) text (DIV1)
740
Image 197
4433
and speake a good word for the body;
and speak a good word for the body;
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(11) text (DIV1)
740
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4434
as Pharaohs Butler did for Ioseph, that the soule there may thinke of the body, that it may thinke of the paines, of the suffering;
as Pharaohs Butler did for Ioseph, that the soul there may think of the body, that it may think of the pains, of the suffering;
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(11) text (DIV1)
740
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4435
as the soule doth, it hath an apetite in heaven, a desire to be joyned againe to the body, which it useth to labour in, to pray to God in, which it used to fast in, which it used as an instrument to good actions.
as the soul does, it hath an appetite in heaven, a desire to be joined again to the body, which it uses to labour in, to pray to God in, which it used to fast in, which it used as an Instrument to good actions.
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(11) text (DIV1)
740
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Let us use it so here;
Let us use it so Here;
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740
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that the soule may desire to meete it againe, that Christ at that day may bring body and soule together to be glorious for ever.
that the soul may desire to meet it again, that christ At that day may bring body and soul together to be glorious for ever.
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(11) text (DIV1)
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That it may be fashioned like unto his glorious body. We see here then, that the best is to come;That it may be fashioned like unto his glorious body. We see Here then, that the best is to come;
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(11) text (DIV1)
741
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the best change, after which there shall be no change, is to come.
the best change, After which there shall be no change, is to come.
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(11) text (DIV1)
742
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The weakest is the first, and the second is better, the second Adam is better then the first,
The Weakest is the First, and the second is better, the second Adam is better then the First,
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(11) text (DIV1)
742
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and the second life shall be better then the first;
and the second life shall be better then the First;
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(11) text (DIV1)
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4442
our bodies as they shall be glorious, shall be better then they were in the first creation:
our bodies as they shall be glorious, shall be better then they were in the First creation:
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(11) text (DIV1)
742
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4443
they shall be glorious bodies, like unto Christs. Oh! the comfort of a Christian, there is nothing that is behind, nothing to come,
they shall be glorious bodies, like unto Christ. Oh! the Comfort of a Christian, there is nothing that is behind, nothing to come,
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(11) text (DIV1)
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but it is for the better; there shall be a change, but it shall be a change for the better.
but it is for the better; there shall be a change, but it shall be a change for the better.
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742
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A Christian is a person full of hope, he is under a glorious hope, under a hope of glory of soule and body, he is alway under hope, the hope of glory; therefore he joyes under this hope, Rom. 5. 1. That it may be fashioned like unto his glorious body.
A Christian is a person full of hope, he is under a glorious hope, under a hope of glory of soul and body, he is always under hope, the hope of glory; Therefore he Joys under this hope, Rom. 5. 1. That it may be fashioned like unto his glorious body.
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But how shall any Christian know, that his body shall be like to the glorious body of Christ? But how shall any Christian know, that his body shall be like to the glorious body of christ?
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744
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I answer, hee may know it from this. The change of a Christian begins in his soule:
I answer, he may know it from this. The change of a Christian begins in his soul:
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(11) text (DIV1)
745
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Christ begins the change of our soules to be like his, full of love, and obedience to God, full of pitty, christ begins the change of our Souls to be like his, full of love, and Obedience to God, full of pity,
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(11) text (DIV1)
746
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and compassion to men, full of industry to doe good; our soules will be like Christs soule:
and compassion to men, full of industry to do good; our Souls will be like Christ soul:
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(11) text (DIV1)
746
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first looke to thy soule, what stampe that beares, is there the Image of Christ on thy soule? certainely he that hath transformed this soule to be gracious, he will transforme the body to be glorious, like his glorious body. Looke to thy soule then;
First look to thy soul, what stamp that bears, is there the Image of christ on thy soul? Certainly he that hath transformed this soul to be gracious, he will transform the body to be glorious, like his glorious body. Look to thy soul then;
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if thou art the child of God by adoption, if thou hast the spirit of adoption and grace,
if thou art the child of God by adoption, if thou hast the Spirit of adoption and grace,
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and findest peace of conscience, and joy in the Holy-Ghost;
and Findest peace of conscience, and joy in the Holy ghost;
cc vv2 n1 pp-f n1, cc n1 p-acp dt n1;
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thou maist know thou shalt have the adoption of thy body, thou hast the first adoption, in thy soule, thou art the child of God;
thou Mayest know thou shalt have the adoption of thy body, thou hast the First adoption, in thy soul, thou art the child of God;
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know that thou shalt have the second adoption spoken of, Rom. 8. Wee wayte for the adoption of our bodyes.
know that thou shalt have the second adoption spoken of, Rom. 8. we wait for the adoption of our bodies.
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If thou partake of the first resurrection, that thy soule is raysed from sinne; thou shalt partake of the second resurrection, at the day of Judgement.
If thou partake of the First resurrection, that thy soul is raised from sin; thou shalt partake of the second resurrection, At the day of Judgement.
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For Christ is a perfect Saviour, hee saves not onely the soule, but the body, though hee begin with the soule, he ends with the body.
For christ is a perfect Saviour, he saves not only the soul, but the body, though he begin with the soul, he ends with the body.
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He tooke our bodies as well as our soules, and hee will glorifie our bodies, as well as our soules;
He took our bodies as well as our Souls, and he will Glorify our bodies, as well as our Souls;
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and if wee find the worke of grace, a Spirit of glory in our soules, undoubtedly wee may know that our bodyes shall be glorious.
and if we find the work of grace, a Spirit of glory in our Souls, undoubtedly we may know that our bodies shall be glorious.
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Againe, thou maist know that thou shalt partake of this glorious estate, that thy body shall be like the glorious body of Christ, by the use that this body is put to;
Again, thou Mayest know that thou shalt partake of this glorious estate, that thy body shall be like the glorious body of christ, by the use that this body is put to;
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how doest thou use this vile body for the time thou livest now? dost thou use it to the base services of sinne? doest 〈 ◊ 〉 beat thy braine,
how dost thou use this vile body for the time thou Livest now? dost thou use it to the base services of sin? dost 〈 ◊ 〉 beatrice thy brain,
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and thy breast, and thy spirits, doest thou take up thy time, and all to provide for the flesh? whither doth thy feet carry thee? what dost thou • … eddle with in the world? are all thy members weapons of an unsanctified soule, to offend God,
and thy breast, and thy spirits, dost thou take up thy time, and all to provide for the Flesh? whither does thy feet carry thee? what dost thou • … eddle with in the world? Are all thy members weapons of an unsanctified soul, to offend God,
cc po21 n1, cc po21 n2, vd2 pns21 vvi a-acp po21 n1, cc d pc-acp vvi p-acp dt n1? q-crq vdz po21 n2 vvb pno21? q-crq vd2 pns21 • … vvi p-acp p-acp dt n1? vbr d po21 n2 n2 pp-f dt j n1, pc-acp vvi np1,
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and to fight against thy soule? to cherrish lusts that fight against thy soule,
and to fight against thy soul? to cherish Lustiest that fight against thy soul,
cc p-acp vvb p-acp po21 n1? pc-acp vvi n2 cst vvb p-acp po21 n1,
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and against thy Maker and Redeemer? then know this, that thou hast no hope of glory, He that hath this hope, purgeth himselfe,
and against thy Maker and Redeemer? then know this, that thou hast no hope of glory, He that hath this hope, Purgeth himself,
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and is pure as hee is pure. and is pure as he is pure.
cc vbz j c-acp pns31 vbz j.
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This hope, where it is found, it is a purging, a cleansing hope, and all the members of the body will be used to a sanctified purpose:
This hope, where it is found, it is a purging, a cleansing hope, and all the members of the body will be used to a sanctified purpose:
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a man will not sacrilegiously use those members that are dedicated to Christ, that are Temples of the Holy-Ghost, that are fellow heires,
a man will not sacrilegiously use those members that Are dedicated to christ, that Are Temples of the Holy ghost, that Are fellow Heirs,
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as Saint Peter saith, concerning the wife, and the husband;
as Saint Peter Says, Concerning the wife, and the husband;
c-acp n1 np1 vvz, vvg dt n1, cc dt n1;
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the body is a fellow-heire with the soule of glory, he will not use it to the base services of sinne.
the body is a fellow-heir with the soul of glory, he will not use it to the base services of sin.
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Hee that shall have a glorious body, will esteeme so of it here.
He that shall have a glorious body, will esteem so of it Here.
pns31 cst vmb vhi dt j n1, vmb vvi av pp-f pn31 av.
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What, shall I use the Temple of the Holy-Ghost, that, that is a fellow-heire of heaven with my soule, that is the Spouse of Christ, a member of Christ, as well as my soule, shall I use it to these,
What, shall I use the Temple of the Holy ghost, that, that is a fellow-heir of heaven with my soul, that is the Spouse of christ, a member of christ, as well as my soul, shall I use it to these,
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and these base services? It cannot be, if a man have the new nature in him, he cannot, it will not suffer him to sinne in this manner, hee cannot prostitute his body to base services, those that doe so,
and these base services? It cannot be, if a man have the new nature in him, he cannot, it will not suffer him to sin in this manner, he cannot prostitute his body to base services, those that do so,
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how can they hope that their bodies should be glorious like unto Christs.
how can they hope that their bodies should be glorious like unto Christ.
q-crq vmb pns32 vvb cst po32 n2 vmd vbi j av-j p-acp npg1.
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Saint Paul gives three Evidences in one place, to know our interest in this glory of our bodies, in 2 Cor. 5. 1. saith hee, wee know that when this earthly house,
Saint Paul gives three Evidences in one place, to know our Interest in this glory of our bodies, in 2 Cor. 5. 1. Says he, we know that when this earthly house,
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or Tabernacle shall be disolved, wee have a building, &c. We know we have a glorious building, a double building, heaven and our bodies, wee have two glorious houses, heaven,or Tabernacle shall be dissolved, we have a building, etc. We know we have a glorious building, a double building, heaven and our bodies, we have two glorious houses, heaven,
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and these bodies shall be a glorious house, But how doe we know this? Saith he, in the second verse, we groane earnestly, desiring to be cloathed upon:
and these bodies shall be a glorious house, But how do we know this? Says he, in the second verse, we groan earnestly, desiring to be clothed upon:
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there is a wondrous desire after this cloathing, Rom. 8. The creature groaneth, much more wee that have the first fruits of the Spirit.
there is a wondrous desire After this clothing, Rom. 8. The creature Groaneth, much more we that have the First fruits of the Spirit.
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There will be a sighing for this glory, awayting for the blessed comming of Christ; for Christ to redeeme soule and body perfectly, that is the first signe, a desire and groaning earnestly.
There will be a sighing for this glory, awaiting for the blessed coming of christ; for christ to Redeem soul and body perfectly, that is the First Signen, a desire and groaning earnestly.
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In the fourth verse there is another evidence, He that hath wrought us for the same things i• … God.
In the fourth verse there is Another evidence, He that hath wrought us for the same things i• … God.
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He that hath wrought us for the blessed estate to come, is God:
He that hath wrought us for the blessed estate to come, is God:
pns31 cst vhz vvn pno12 p-acp dt j-vvn n1 pc-acp vvi, vbz np1:
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so, whosoever hopes for a house in heaven, when this Tabernacle is dissolved, he is wrought for it, that is, he is a new creature for it;
so, whosoever hope's for a house in heaven, when this Tabernacle is dissolved, he is wrought for it, that is, he is a new creature for it;
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God hath wrought his soule and body for it.
God hath wrought his soul and body for it.
np1 vhz vvn po31 n1 cc n1 p-acp pn31.
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God fits our soules here, to possesse a glorious body after, and hee will fit the body for a glorious soule,
God fits our Souls Here, to possess a glorious body After, and he will fit the body for a glorious soul,
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so both shall be glorious, a glorious soule, and a glorious body, he hath wrought us for the same.
so both shall be glorious, a glorious soul, and a glorious body, he hath wrought us for the same.
av d vmb vbi j, dt j n1, cc dt j n1, pns31 vhz vvn pno12 p-acp dt d.
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If a man therefore find the beginning of the new creature, that it is begun to be wrought in him, he may know that he shall partake of this glory of the body,
If a man Therefore find the beginning of the new creature, that it is begun to be wrought in him, he may know that he shall partake of this glory of the body,
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because He is wrought for it.
Because He is wrought for it.
c-acp pns31 vbz vvn p-acp pn31.
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The third is, Who hath also given us the earnest of the Spirit, whosoever finds in them the Spirit of God, sanctifying their soules and bodies, stirring them up to holy duties, guiding,
The third is, Who hath also given us the earnest of the Spirit, whosoever finds in them the Spirit of God, sanctifying their Souls and bodies, stirring them up to holy duties, guiding,
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and leading, and mooving them to holy actions;
and leading, and moving them to holy actions;
cc vvg, cc j-vvg pno32 p-acp j n2;
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they may from the sanctifying Spirit, that is an earnest to them, know what shall become of their bodies, Hee hath given us the earnest of the Spirit.
they may from the sanctifying Spirit, that is an earnest to them, know what shall become of their bodies, He hath given us the earnest of the Spirit.
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To confirme this, there is an excellent place in Ro. 8. 10: If any man have not the Spirit of Christ, he is none of his.
To confirm this, there is an excellent place in Ro. 8. 10: If any man have not the Spirit of christ, he is none of his.
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If Christ bee in you the body is dead, &c. It is a vile body, it as good as dead, it hath the sentence of death already, it is dead, in regard it is sentenced to death for sinne,If christ be in you the body is dead, etc. It is a vile body, it as good as dead, it hath the sentence of death already, it is dead, in regard it is sentenced to death for sin,
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as a malefactor that hath his sentence: But the Spirit is life in regard of righteousnesse.
as a Malefactor that hath his sentence: But the Spirit is life in regard of righteousness.
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What then? if the sanctifying Spirit of Christ dwell in you, Hee that raised Iesus from the dead, shall also quicken your mortall bodies.
What then? if the sanctifying Spirit of christ dwell in you, He that raised Iesus from the dead, shall also quicken your Mortal bodies.
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The same Spirit that sanctifies these soules of ours, our bodies, and quickens them to holy duties, the same Spirit shall raise our bodies.
The same Spirit that Sanctifies these Souls of ours, our bodies, and quickens them to holy duties, the same Spirit shall raise our bodies.
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As the same Spirit that sanctified the blessed masse of the body of Christ, that he carryed,
As the same Spirit that sanctified the blessed mass of the body of christ, that he carried,
p-acp dt d n1 cst vvd dt j-vvn n1 pp-f dt n1 pp-f np1, cst pns31 vvd,
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and raised his body, the same Spirit that sanctifies our soules, shall raise our bodies.
and raised his body, the same Spirit that Sanctifies our Souls, shall raise our bodies.
cc vvd po31 n1, dt d n1 cst vvz po12 n2, vmb vvi po12 n2.
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The Spirit of God when hee hath begun to sanctifie us, he never leaves us, hee goes along in all changes, in life, in death, to the grave, (as God said to Iacob, I will be with thee there.) The Spirit of God, he will mold our dead bodies,
The Spirit of God when he hath begun to sanctify us, he never leaves us, he Goes along in all changes, in life, in death, to the grave, (as God said to Iacob, I will be with thee there.) The Spirit of God, he will mould our dead bodies,
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and make them like the glorious body of Christ; the Spirit of God never leaves our soules or bodies.
and make them like the glorious body of christ; the Spirit of God never leaves our Souls or bodies.
cc vvi pno32 av-j dt j n1 pp-f np1; dt n1 pp-f np1 av-x vvz po12 n2 cc n2.
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Therefore if wee find the earnest of the Spirit, if we find the worke of the Spirit,
Therefore if we find the earnest of the Spirit, if we find the work of the Spirit,
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or the comfort of the Spirit, (which is the tearme the Scripture gives) Ioy in the Holy-Ghost and peace of conscience;
or the Comfort of the Spirit, (which is the term the Scripture gives) Joy in the Holy ghost and peace of conscience;
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together with the Spirit sanctifying us, especially in the time of trouble, when God sees his Children have most need, they have the earnest of the Spirit, the beginnings of grace and joy, the beginnings of heaven upon earth;
together with the Spirit sanctifying us, especially in the time of trouble, when God sees his Children have most need, they have the earnest of the Spirit, the beginnings of grace and joy, the beginnings of heaven upon earth;
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by this they may know, as the first fruit is, so likewise is the harvest; as the earnest is, even so is the bargaine;
by this they may know, as the First fruit is, so likewise is the harvest; as the earnest is, even so is the bargain;
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as wee have it now in our soules, so we shall also have it in our bodies, and soules hereafter.
as we have it now in our Souls, so we shall also have it in our bodies, and Souls hereafter.
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These three grounds Saint Paul hath, why his hope of heaven was a good hope, wee groane for it,
These three grounds Saint Paul hath, why his hope of heaven was a good hope, we groan for it,
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and wee are wrought for it; wee are fitted for it.
and we Are wrought for it; we Are fitted for it.
cc pns12 vbr vvn p-acp pn31; pns12 vbr vvn p-acp pn31.
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There is no man can hope to be glorious in his body, but his soule must be fitted for it, it must be a fit jewell for so glorious a casket, a fit inhabitant for so glorious a Temple,
There is no man can hope to be glorious in his body, but his soul must be fitted for it, it must be a fit jewel for so glorious a casket, a fit inhabitant for so glorious a Temple,
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as the body shall be, the body shall be fitted for the soule, and the soule for the body, they are wrought for it. And then hee hath given us the earnest of the Spirit.
as the body shall be, the body shall be fitted for the soul, and the soul for the body, they Are wrought for it. And then he hath given us the earnest of the Spirit.
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(11) text (DIV1)
753
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4507
What need I quote further evidences the, Scripture being thus pregnant?
What need I quote further evidences the, Scripture being thus pregnant?
q-crq vvb pns11 vvb jc n2 av, np1 vbg av j?
(11) text (DIV1)
753
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4508
I beseech you often consider your desires, whether you be content to live here alway or no, to satisfie the vile lusts of your body,
I beseech you often Consider your Desires, whither you be content to live Here always or no, to satisfy the vile Lustiest of your body,
pns11 vvb pn22 av vvb po22 n2, cs pn22 vbb j pc-acp vvi av av cc uh-dx, pc-acp vvi dt j n2 pp-f po22 n1,
(11) text (DIV1)
754
Image 197
4509
or whether you desire to be dissolved and to be with Christ, when you have done the worke that God sent you for into the world:
or whither you desire to be dissolved and to be with christ, when you have done the work that God sent you for into the world:
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(11) text (DIV1)
754
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4510
if wee be content to abase our selves for God here, who hath provided so much glory for us hereafter,
if we be content to abase our selves for God Here, who hath provided so much glory for us hereafter,
cs pns12 vbb j pc-acp vvi po12 n2 p-acp np1 av, r-crq vhz vvn av d n1 p-acp pno12 av,
(11) text (DIV1)
754
Image 197
4511
and when the time comes, we can desire to be dissolved, and to be with Christ, it is a good signe, (if wee have the beginnings of the new creature, yee are wrought for it) that our soules are fitted for a glorious body, we have the earnest of the Spirit:
and when the time comes, we can desire to be dissolved, and to be with christ, it is a good Signen, (if we have the beginnings of the new creature, ye Are wrought for it) that our Souls Are fitted for a glorious body, we have the earnest of the Spirit:
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(11) text (DIV1)
754
Image 197
4512
the same Spirit that sanctifieth our soules, and that quickens our soules with joy and peace, the same Spirit shall raise our bodies.
the same Spirit that Sanctifieth our Souls, and that quickens our Souls with joy and peace, the same Spirit shall raise our bodies.
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(11) text (DIV1)
754
Image 197
4513
Comfort your selves you that are Christians (though you bee weake) with this, that if you have but the earnest of the Spirit, undoubtedly you shall have a glorious house instead of this tabernacle of dust.
Comfort your selves you that Are Christians (though you be weak) with this, that if you have but the earnest of the Spirit, undoubtedly you shall have a glorious house instead of this tabernacle of dust.
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(11) text (DIV1)
754
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4514
Christ will change these vile bodies, that they shall be fashioned like his glorious body. christ will change these vile bodies, that they shall be fashioned like his glorious body.
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(11) text (DIV1)
755
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4515
I beseech you therefore oft thinke of this, think of the time to come, comfort your selves with ▪ things to come.
I beseech you Therefore oft think of this, think of the time to come, Comfort your selves with ▪ things to come.
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(11) text (DIV1)
755
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4516
In 1 Thess. 4. Saint Paul would have us talke one to another often of this, this should be the matter of our conference, not onely the state of the Church and our owne estate here,
In 1 Thess 4. Saint Paul would have us talk one to Another often of this, this should be the matter of our conference, not only the state of the Church and our own estate Here,
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(11) text (DIV1)
755
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4517
but how it shall be with us when we are gone hence, how it shall be with us world without end hereafter, we should conferre,
but how it shall be with us when we Are gone hence, how it shall be with us world without end hereafter, we should confer,
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(11) text (DIV1)
755
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4518
and speake, and oft meditate and thinke of these things.
and speak, and oft meditate and think of these things.
cc vvi, cc av vvi cc vvi pp-f d n2.
(11) text (DIV1)
755
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4519
What can be grievous? what can be over burdensome to that soule that knowes it hath the pledge,
What can be grievous? what can be over burdensome to that soul that knows it hath the pledge,
q-crq vmb vbi j? q-crq vmb vbi a-acp j p-acp d n1 cst vvz pn31 vhz dt n1,
(11) text (DIV1)
756
Image 197
4520
and earnest of glory hereafter? How doth it quicken the soule to any indeavour,
and earnest of glory hereafter? How does it quicken the soul to any endeavour,
cc n1 pp-f n1 av? q-crq vdz pn31 vvi dt n1 p-acp d n1,
(11) text (DIV1)
756
Image 197
4521
when once we know, that how soever we abase our selves here, yet we shall have glorious bodies hereafter.
when once we know, that how soever we abase our selves Here, yet we shall have glorious bodies hereafter.
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(11) text (DIV1)
756
Image 197
4522
It will quicken us to any indeavour, to any thing for Christ: therefore let us oft thinke of our estate to come, let us set our thoughts foreward to the time to come:
It will quicken us to any endeavour, to any thing for christ: Therefore let us oft think of our estate to come, let us Set our thoughts forward to the time to come:
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(11) text (DIV1)
756
Image 197
4523
Let faith make the times to come present, and that will make us heavenly minded.
Let faith make the times to come present, and that will make us heavenly minded.
vvb n1 vvi dt n2 pc-acp vvi j, cc cst vmb vvi pno12 j vvn.
(11) text (DIV1)
756
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4524
What made Saint Paul converse as if he were in heaven? faith made the estate to come present,
What made Saint Paul converse as if he were in heaven? faith made the estate to come present,
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(11) text (DIV1)
756
Image 197
4525
and hope, which is grounded on faith, it lookes to Christs comming, to change our vile bodies,
and hope, which is grounded on faith, it looks to Christ coming, to change our vile bodies,
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(11) text (DIV1)
756
Image 197
4526
so faith and hope, they make the soule looke upward, they make it heavenly minded. Our soules are dull, and our bodies are dull in this world;
so faith and hope, they make the soul look upward, they make it heavenly minded. Our Souls Are dull, and our bodies Are dull in this world;
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(11) text (DIV1)
756
Image 197
4527
but as Iron if it be touched with a Load stone, up it will;
but as Iron if it be touched with a Load stone, up it will;
cc-acp c-acp n1 cs pn31 vbb vvn p-acp dt n1 n1, a-acp pn31 vmb;
(11) text (DIV1)
757
Image 197
4528
so if wee get faith, and hope to looke foreward, what shall be done to us for the time to come? the spirit of faith and hope if it touch the soule, will carry our dull bodies, and our dead soules upward.
so if we get faith, and hope to look forward, what shall be done to us for the time to come? the Spirit of faith and hope if it touch the soul, will carry our dull bodies, and our dead Souls upward.
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(11) text (DIV1)
757
Image 197
4529
Therefore let us cherish our faith and hope, by often meditation of the blessed estate to come,
Therefore let us cherish our faith and hope, by often meditation of the blessed estate to come,
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(11) text (DIV1)
758
Image 197
4530
and thinke of these two things, of the excellent estate of our bodies and soules then:
and think of these two things, of the excellent estate of our bodies and Souls then:
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(11) text (DIV1)
758
Image 197
4531
for if our bodies shall then be glorious like the body of Christ, our soules much more;
for if our bodies shall then be glorious like the body of christ, our Souls much more;
c-acp cs po12 n2 vmb av vbi j av-j dt n1 pp-f np1, po12 n2 d dc;
(11) text (DIV1)
758
Image 197
4532
the inhabitant, which is the speciall part, the soule shall be much more glorious. Let us thinke oft of this glory as it is described in the Word; it transcends our thoughts:
the inhabitant, which is the special part, the soul shall be much more glorious. Let us think oft of this glory as it is described in the Word; it transcends our thoughts:
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(11) text (DIV1)
758
Image 197
4533
wee cannot thinke high enough of it, and our interest, and assurance of it.
we cannot think high enough of it, and our Interest, and assurance of it.
pns12 vmbx vvi j av-d pp-f pn31, cc po12 n1, cc n1 pp-f pn31.
(11) text (DIV1)
758
Image 197
4534
And daily search our selves, whether our hope be good or no, that we have sound evidence, that our title is good to glory.
And daily search our selves, whither our hope be good or no, that we have found evidence, that our title is good to glory.
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(11) text (DIV1)
758
Image 197
4535
Let us examine our selves by those signes I named before.
Let us examine our selves by those Signs I nam before.
vvb pno12 vvi po12 n2 p-acp d n2 pns11 vvd a-acp.
(11) text (DIV1)
758
Image 197
4536
Where are our desires? what worke hath the Spirit of God in us? how doe we use these bodies of ours? As we use them now, wee must looke they shall be used hereafter.
Where Are our Desires? what work hath the Spirit of God in us? how do we use these bodies of ours? As we use them now, we must look they shall be used hereafter.
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(11) text (DIV1)
758
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4537
Let our tongues be our glory now, and they shall be glor• … ous tongues afterward to praise God in heaven:
Let our tongues be our glory now, and they shall be glor• … ous tongues afterwards to praise God in heaven:
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(11) text (DIV1)
758
Image 197
4538
their bodies that have beene glorious here, shall be glorious in heaven. Wee may read our estate to come, by that we are here:
their bodies that have been glorious Here, shall be glorious in heaven. we may read our estate to come, by that we Are Here:
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(11) text (DIV1)
758
Image 197
4539
those that carry themselves basely, and filthily, and dishonourably here, we may know what will become of them hereafter.
those that carry themselves basely, and filthily, and dishonourably Here, we may know what will become of them hereafter.
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(11) text (DIV1)
758
Image 197
4540
Let us oft thinke of the estate to come, and of our interest in it;
Let us oft think of the estate to come, and of our Interest in it;
vvb pno12 av vvi pp-f dt n1 pc-acp vvi, cc pp-f po12 n1 p-acp pn31;
(11) text (DIV1)
758
Image 197
4541
and both these together, the excellency of the estate, and our interest in it without deceiving of our soules, what life will it put into all our carriage? what will be grievous to us in this world,
and both these together, the excellency of the estate, and our Interest in it without deceiving of our Souls, what life will it put into all our carriage? what will be grievous to us in this world,
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(11) text (DIV1)
758
Image 197
4542
when our soules are thus settled? Oh, let us spend a few dayes fruitfully and painfully here amongst men,
when our Souls Are thus settled? O, let us spend a few days fruitfully and painfully Here among men,
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(11) text (DIV1)
758
Image 197
4543
and doe all the good we can, and use these bodies of ours to all the happy, and blessed services we can;
and do all the good we can, and use these bodies of ours to all the happy, and blessed services we can;
cc vdb d dt j pns12 vmb, cc vvi d n2 pp-f png12 p-acp d dt j, cc j-vvn n2 pns12 vmb;
(11) text (DIV1)
758
Image 197
4544
why? wee shall have glory more then we can imagine.
why? we shall have glory more then we can imagine.
q-crq? pns12 vmb vhi n1 av-dc cs pns12 vmb vvi.
(11) text (DIV1)
758
Image 197
4545
Let it comfort us in the houre of death, what death soever we die, or are designed to.
Let it Comfort us in the hour of death, what death soever we die, or Are designed to.
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(11) text (DIV1)
759
Image 197
4546
Now you know the sickenesse is abroad, and alas those bodies especially are vile bodies that are under the visitation;
Now you know the sickness is abroad, and alas those bodies especially Are vile bodies that Are under the Visitation;
av pn22 vvb dt n1 vbz av, cc uh d n2 av-j vbr j n2 cst vbr p-acp dt n1;
(11) text (DIV1)
759
Image 197
4547
so then, that their dearest friends, dare not come neare them: yet let this comfort us;
so then, that their dearest Friends, Dare not come near them: yet let this Comfort us;
av av, cst po32 js-jn n2, vvb xx vvn av-j pno32: av vvb d vvi pno12;
(11) text (DIV1)
759
Image 197
4548
they are vile bodies for a time, put case wee die the death that may hinder the comforts of this life.
they Are vile bodies for a time, put case we die the death that may hinder the comforts of this life.
pns32 vbr j n2 p-acp dt n1, vvb n1 pns12 vvb dt n1 cst vmb vvi dt n2 pp-f d n1.
(11) text (DIV1)
759
Image 197
4549
Those that die in much honour and pompe, and have their bodies imbalmed, doe all what they can with the body, it will come to dust and rottennesse;
Those that die in much honour and pomp, and have their bodies imbalmed, do all what they can with the body, it will come to dust and rottenness;
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(11) text (DIV1)
759
Image 197
4550
it will be vile in death, or after death, at one time or other, and those that die never so vile and violent a death for Gods sake;
it will be vile in death, or After death, At one time or other, and those that die never so vile and violent a death for God's sake;
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(11) text (DIV1)
759
Image 197
4551
those that die of this base death, that they are deprived of much comfort; yet let it comfort them, Christ will transforme their vile bodies to be glorious.
those that die of this base death, that they Are deprived of much Comfort; yet let it Comfort them, christ will transform their vile bodies to be glorious.
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(11) text (DIV1)
759
Image 197
4552
They talke much of the Philosophers stone, that it will change metals into gold, here is the true Stone, that will change our vile bodies to be glorious.
They talk much of the Philosophers stone, that it will change metals into gold, Here is the true Stone, that will change our vile bodies to be glorious.
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(11) text (DIV1)
760
Image 197
4553
Let us die never so base or violent a death, let us comfort our selves in our owne death,
Let us die never so base or violent a death, let us Comfort our selves in our own death,
vvb pno12 vvi av av j cc j dt n1, vvb pno12 vvi po12 n2 p-acp po12 d n1,
(11) text (DIV1)
760
Image 197
4554
if it be thus with us, and in the death of our friends, these vile bodies,
if it be thus with us, and in the death of our Friends, these vile bodies,
cs pn31 vbb av p-acp pno12, cc p-acp dt n1 pp-f po12 n2, d j n2,
(11) text (DIV1)
760
Image 197
4555
when they are most vile in death, they shall be made like the glorious bodie of Christ. Let us oft thinke of these things. FINIS.
when they Are most vile in death, they shall be made like the glorious body of christ. Let us oft think of these things. FINIS.
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(11) text (DIV1)
760
Image 197
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BALAAMS VVISH.
BALAAMS VVISH.
npg1 n1.
(12) text (DIV1)
760
Image 216
4557
NUMB. 23. 10. Let me dye the death of the Righteous, and let my last end be like his.
NUMB. 23. 10. Let me die the death of the Righteous, and let my last end be like his.
j. crd crd vvb pno11 vvi dt n1 pp-f dt j, cc vvb po11 ord n1 vbi av-j po31.
(12) text (DIV1)
760
Image 216
4558
THe false Prophet Balaam goes about to curse, where God had blessed:
THe false Prophet balaam Goes about to curse, where God had blessed:
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(12) text (DIV1)
761
Image 216
4559
but God reveales his wonders in his Saints, by delivering of them, and keeping them from dangers,
but God reveals his wonders in his Saints, by delivering of them, and keeping them from dangers,
cc-acp np1 vvz po31 n2 p-acp po31 n2, p-acp vvg pp-f pno32, cc vvg pno32 p-acp n2,
(12) text (DIV1)
761
Image 216
4560
when they never thinke of them, they never thought they had such an enemy as Balaam. The Church of God is a glorious company,
when they never think of them, they never Thought they had such an enemy as balaam. The Church of God is a glorious company,
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(12) text (DIV1)
761
Image 216
4561
and the great God doth great things for it:
and the great God does great things for it:
cc dt j np1 vdz j n2 p-acp pn31:
(12) text (DIV1)
761
Image 216
4562
so long as they keepe close to him, their state is impregnable, as wee may read here,
so long as they keep close to him, their state is impregnable, as we may read Here,
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(12) text (DIV1)
761
Image 216
4563
neither Balak nor Balaam, that was nired to curse them, could prevaile, but the curse returnes upon their own head.
neither Balak nor balaam, that was nired to curse them, could prevail, but the curse returns upon their own head.
dx np1 ccx np1, cst vbds vvn pc-acp vvi pno32, vmd vvi, cc-acp dt n1 n2 p-acp po32 d n1.
(12) text (DIV1)
761
Image 216
4564
These words I have read to you, they are Balaams desire, Balaams acclamation.
These words I have read to you, they Are Balaams desire, Balaams acclamation.
d n2 pns11 vhb vvn p-acp pn22, pns32 vbr npg1 vvb, npg1 n1.
(12) text (DIV1)
762
Image 216
4565
Diverse questions might be moved concerning Balaam, which I will not stand upon, but come directly to the words, wherein are considerable these things.
Diverse questions might be moved Concerning balaam, which I will not stand upon, but come directly to the words, wherein Are considerable these things.
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(12) text (DIV1)
762
Image 216
4566
First that the righteous men die, and have an end as well as others.
First that the righteous men die, and have an end as well as Others.
ord d dt j n2 vvi, cc vhb dt n1 c-acp av c-acp n2-jn.
(12) text (DIV1)
763
Image 216
4567
Secondly, that the state of the soule continues after death, it was in vaine for him to desire to dye the death of the righteous,
Secondly, that the state of the soul continues After death, it was in vain for him to desire to die the death of the righteous,
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(12) text (DIV1)
764
Image 216
4568
but in regard of the subsistence of the soule.
but in regard of the subsistence of the soul.
cc-acp p-acp n1 pp-f dt n1 pp-f dt n1.
(12) text (DIV1)
764
Image 216
4569
Thirdly that the estate of righteous men in their end, is a blessed estate, because here it was the desire of Balaam: oh that I might dye the death of the righteous!
Thirdly that the estate of righteous men in their end, is a blessed estate, Because Here it was the desire of balaam: o that I might die the death of the righteous!
ord d dt n1 pp-f j n2 p-acp po32 n1, vbz dt j-vvn n1, c-acp av pn31 vbds dt n1 pp-f np1: uh cst pns11 vmd vvi dt n1 pp-f dt j!
(12) text (DIV1)
765
Image 216
4570
Fourthly, there is an excellent estate of Gods people, and they desire that portion: oh let mee dye the death of the righteous.
Fourthly, there is an excellent estate of God's people, and they desire that portion: o let me die the death of the righteous.
ord, pc-acp vbz dt j n1 pp-f npg1 n1, cc pns32 vvb cst n1: uh vvb pno11 vvi dt n1 pp-f dt j.
(12) text (DIV1)
766
Image 216
4571
These are the foure things I shal unfold, which discover the intendment of Balaam, in these words.
These Are the foure things I shall unfold, which discover the intendment of balaam, in these words.
d vbr dt crd n2 pns11 vmb vvi, r-crq vvb dt n1 pp-f np1, p-acp d n2.
(12) text (DIV1)
766
Image 216
4572
For the first I wil touch it briefly, & so go on. The righteous dye, and in the same manner outwardly as the wicked doe.
For the First I will touch it briefly, & so go on. The righteous die, and in the same manner outwardly as the wicked doe.
p-acp dt ord pns11 vmb vvi pn31 av-j, cc av vvb a-acp. dt j n1, cc p-acp dt d n1 av-j p-acp dt j n1.
(12) text (DIV1)
767
Image 216
4573
For Christ in his first comming came not to redeeme our bodies from death, but our soules from damnation, his second comming shall be to redeeme our bodyes from corruption, into a glorious liberty.
For christ in his First coming Come not to Redeem our bodies from death, but our Souls from damnation, his second coming shall be to Redeem our bodies from corruption, into a glorious liberty.
p-acp np1 p-acp po31 ord n-vvg vvd xx pc-acp vvi po12 n2 p-acp n1, cc-acp po12 n2 p-acp n1, po31 ord vvg vmb vbi pc-acp vvi po12 n2 p-acp n1, p-acp dt j n1.
(12) text (DIV1)
769
Image 216
4574
Therefore wise men dye as well as fooles:
Therefore wise men die as well as Fools:
av j n2 vvi c-acp av c-acp n2:
(12) text (DIV1)
769
Image 216
4575
those whose eyes and hands have beene lift up to God in prayer, and whose feet have carried them to the holy place,
those whose eyes and hands have been lift up to God in prayer, and whose feet have carried them to the holy place,
d r-crq n2 cc n2 vhb vbn vvn a-acp p-acp np1 p-acp n1, cc rg-crq n2 vhb vvn pno32 p-acp dt j n1,
(12) text (DIV1)
769
Image 216
4576
as well as those whose eyes are full of adultery, and whose hands are full of blood, they dye all alike, in manner alike;
as well as those whose eyes Are full of adultery, and whose hands Are full of blood, they die all alike, in manner alike;
c-acp av c-acp d r-crq n2 vbr j pp-f n1, cc rg-crq n2 vbr j pp-f n1, pns32 vvb d av, p-acp n1 av;
(12) text (DIV1)
769
Image 216
4577
ofttimes it is the same in the eye of the world;
ofttimes it is the same in the eye of the world;
av pn31 vbz dt d p-acp dt n1 pp-f dt n1;
(12) text (DIV1)
769
Image 216
4578
Death comes upon good and bad, but to the good for their greater glory, for the shell must be broken,
Death comes upon good and bad, but to the good for their greater glory, for the shell must be broken,
n1 vvz p-acp j cc j, cc-acp p-acp dt j p-acp po32 jc n1, p-acp dt n1 vmb vbi vvn,
(12) text (DIV1)
769
Image 216
4579
before they come to the pearle;
before they come to the pearl;
c-acp pns32 vvb p-acp dt n1;
(12) text (DIV1)
769
Image 216
4580
death it fits them for the blessed life after, the body lying a while in the grave, the soule being in the hands of God:
death it fits them for the blessed life After, the body lying a while in the grave, the soul being in the hands of God:
n1 pn31 vvz pno32 p-acp dt j-vvn n1 a-acp, dt n1 vvg dt n1 p-acp dt n1, dt n1 vbg p-acp dt n2 pp-f np1:
(12) text (DIV1)
769
Image 216
4581
and death now it makes an end of sinne that brought in death:
and death now it makes an end of sin that brought in death:
cc n1 av pn31 vvz dt n1 pp-f n1 cst vvd p-acp n1:
(12) text (DIV1)
769
Image 216
4582
and it makes us conformable to the son of God, our elder brother that dyed for us.
and it makes us conformable to the son of God, our elder brother that died for us.
cc pn31 vvz pno12 j p-acp dt n1 pp-f np1, po12 j-jn n1 cst vvd p-acp pno12.
(12) text (DIV1)
769
Image 216
4583
The point is pregnant, and full of gracious and serious meditations.
The point is pregnant, and full of gracious and serious meditations.
dt n1 vbz j, cc j pp-f j cc j n2.
(12) text (DIV1)
769
Image 216
4584
It should enforce this excellent duty, that considering we have no long continuance here, therefore while we are here, to doe that,
It should enforce this excellent duty, that considering we have no long Continuance Here, Therefore while we Are Here, to do that,
pn31 vmd vvi d j n1, cst vvg pns12 vhb dx j n1 av, av cs pns12 vbr av, pc-acp vdi d,
(12) text (DIV1)
770
Image 216
4585
wherefore we come into the world. As a factor that is sent into a place, to provide such goods before hand:
Wherefore we come into the world. As a factor that is sent into a place, to provide such goods before hand:
c-crq pns12 vvb p-acp dt n1. p-acp dt n1 cst vbz vvn p-acp dt n1, pc-acp vvi d n2-j p-acp n1:
(12) text (DIV1)
770
Image 216
4586
let us consider that here we are sent to get into a state of Salvation, to get out of the state of nature, into the state of grace, to furnish our soules with grace;
let us Consider that Here we Are sent to get into a state of Salvation, to get out of the state of nature, into the state of grace, to furnish our Souls with grace;
vvb pno12 vvi cst av pns12 vbr vvn pc-acp vvi p-acp dt n1 pp-f n1, pc-acp vvi av pp-f dt n1 pp-f n1, p-acp dt n1 pp-f n1, pc-acp vvi po12 n2 p-acp n1;
(12) text (DIV1)
770
Image 216
4587
to fit us for our dissolution to come:
to fit us for our dissolution to come:
pc-acp vvi pno12 p-acp po12 n1 pc-acp vvi:
(12) text (DIV1)
770
Image 216
4588
let us not forget the main end of our living here, considering we cannot be here long, let us doe the worke that God hath put into our hands, quickly and faithfully with all our might.
let us not forget the main end of our living Here, considering we cannot be Here long, let us doe the work that God hath put into our hands, quickly and faithfully with all our might.
vvb pno12 xx vvi dt j n1 pp-f po12 n-vvg av, vvg pns12 vmbx vbi av av-j, vvb pno12 n1 dt n1 cst np1 vhz vvn p-acp po12 n2, av-j cc av-j p-acp d po12 n1.
(12) text (DIV1)
770
Image 216
4589
And let it enforce moderation to all earthly things, the time is short, therefore let those that use the world, be as if they used it not, &c. Those friends that have bin joyned together will part, therefore let us use our bodies and soules so, that we may present them both comfortably to God:
And let it enforce moderation to all earthly things, the time is short, Therefore let those that use the world, be as if they used it not, etc. Those Friends that have been joined together will part, Therefore let us use our bodies and Souls so, that we may present them both comfortably to God:
cc vvb pn31 vvi n1 p-acp d j n2, dt n1 vbz j, av vvb d cst vvb dt n1, vbb c-acp cs pns32 vvd pn31 xx, av d n2 cst vhb vbn vvn av vmb vvi, av vvb pno12 vvi po12 n2 cc n2 av, cst pns12 vmb vvi pno32 d av-j p-acp np1:
(12) text (DIV1)
771
Image 216
4590
Let us begge of God to make a right use of this fading condition. But I hasten. The second point is this;
Let us beg of God to make a right use of this fading condition. But I hasten. The second point is this;
vvb pno12 vvi pp-f np1 pc-acp vvi dt j-jn n1 pp-f d j-vvg n1. p-acp pns11 vvb. dt ord n1 vbz d;
(12) text (DIV1)
771
Image 216
4591
that, The estate of the soule continues after death.
that, The estate of the soul continues After death.
cst, dt n1 pp-f dt n1 vvz p-acp n1.
(12) text (DIV1)
772
Image 216
4592
For here he wisheth to die the death of the righteous, not for any excellency in death,
For Here he wishes to die the death of the righteous, not for any excellency in death,
c-acp av pns31 vvz pc-acp vvi dt n1 pp-f dt j, xx p-acp d n1 p-acp n1,
(12) text (DIV1)
773
Image 216
4593
but in regard of the subsistence and continuance of the soule after death.
but in regard of the subsistence and Continuance of the soul After death.
cc-acp p-acp n1 pp-f dt n1 cc n1 pp-f dt n1 p-acp n1.
(12) text (DIV1)
773
Image 216
4594
Scripture, and reason, and nature, enforceth this, that the soule hath a subsistence of it selfe, distinct from the life it communicates to the body.
Scripture, and reason, and nature, enforceth this, that the soul hath a subsistence of it self, distinct from the life it communicates to the body.
n1, cc n1, cc n1, vvz d, cst dt n1 vhz dt n1 pp-f pn31 n1, j p-acp dt n1 pn31 n2 p-acp dt n1.
(12) text (DIV1)
774
Image 216
4595
There is a double life, a life proper to the soule, and the life it communicates to the body:
There is a double life, a life proper to the soul, and the life it communicates to the body:
pc-acp vbz dt j-jn n1, dt n1 j p-acp dt n1, cc dt n1 pn31 n2 p-acp dt n1:
(12) text (DIV1)
774
Image 216
4596
now when the life it communicates to the body is gone to dissolution, it selfe hath a life in heaven.
now when the life it communicates to the body is gone to dissolution, it self hath a life in heaven.
av c-crq dt n1 pn31 n2 p-acp dt n1 vbz vvn p-acp n1, pn31 n1 vhz dt n1 p-acp n1.
(12) text (DIV1)
774
Image 216
4597
And indeed it is in a manner the whole man:
And indeed it is in a manner the Whole man:
cc av pn31 vbz p-acp dt n1 dt j-jn n1:
(12) text (DIV1)
774
Image 216
4598
for Abraham, was Abraham when he was dead, when his soule was in heaven, and his body in the grave, it is the whole man.
for Abraham, was Abraham when he was dead, when his soul was in heaven, and his body in the grave, it is the Whole man.
c-acp np1, vbds np1 c-crq pns31 vbds j, c-crq po31 n1 vbds p-acp n1, cc po31 n1 p-acp dt n1, pn31 vbz dt j-jn n1.
(12) text (DIV1)
774
Image 216
4599
And it discovers indeed that it hath a distinct life, and excellency in it selfe, by reason that it thwarts the desires of the body when it is in the body.
And it discovers indeed that it hath a distinct life, and excellency in it self, by reason that it thwarts the Desires of the body when it is in the body.
cc pn31 vvz av cst pn31 vhz dt j n1, cc n1 p-acp pn31 n1, p-acp n1 cst pn31 vvz dt n2 pp-f dt n1 c-crq pn31 vbz p-acp dt n1.
(12) text (DIV1)
775
Image 216
4600
Reason, if there be no grace in the soule, that crosseth the inclination of the body; grace much more.
Reason, if there be no grace in the soul, that Crosseth the inclination of the body; grace much more.
n1, cs pc-acp vbb dx n1 p-acp dt n1, cst vvz dt n1 pp-f dt n1; vvb d dc.
(12) text (DIV1)
775
Image 216
4601
And we see oft-times when the outward man is weake, as in sicknesse, &c. then the Understanding, Will,
And we see ofttimes when the outward man is weak, as in sickness, etc. then the Understanding, Will,
cc pns12 vvb av c-crq dt j n1 vbz j, c-acp p-acp n1, av av dt n1, n1,
(12) text (DIV1)
775
Image 216
4602
and affections, the inward man is most sublime, and rapt unto heaven, and is most wise.
and affections, the inward man is most sublime, and rapt unto heaven, and is most wise.
cc n2, dt j n1 vbz av-ds j, cc vvn p-acp n1, cc vbz av-ds j.
(12) text (DIV1)
775
Image 216
4603
Take a man that hath been besotted all his life time, that hath beene drunke with the pleasures of a carnall life, that hath beene a covetous wretch,
Take a man that hath been besotted all his life time, that hath been drunk with the pleasures of a carnal life, that hath been a covetous wretch,
vvb dt n1 cst vhz vbn vvn d po31 n1 n1, cst vhz vbn vvn p-acp dt n2 pp-f dt j n1, cst vhz vbn dt j n1,
(12) text (DIV1)
775
Image 216
4604
an earth-worme, that enjoyes not heaven, but lives as his wealth, and lusts carry him in slavery;
an earthworm, that enjoys not heaven, but lives as his wealth, and Lustiest carry him in slavery;
dt n1, cst vvz xx n1, cc-acp vvz p-acp po31 n1, cc n2 vvb pno31 p-acp n1;
(12) text (DIV1)
775
Image 216
4605
yet at the houre of death, when hee considers that he hath scraped together, and considers the way that his lusts have lead him,
yet At the hour of death, when he considers that he hath scraped together, and considers the Way that his Lustiest have led him,
av p-acp dt n1 pp-f n1, c-crq pns31 vvz cst pns31 vhz vvn av, cc vvz dt n1 cst po31 n2 vhb vvn pno31,
(12) text (DIV1)
775
Image 216
4606
and that all must leave him;
and that all must leave him;
cc cst d vmb vvi pno31;
(12) text (DIV1)
775
Image 216
4607
now he begins to be wi• … e, and speakes more discreetly, hee can speake of the vanity of these things,
now he begins to be wi• … e, and speaks more discreetly, he can speak of the vanity of these things,
av pns31 vvz pc-acp vbi n1 … sy, cc vvz av-dc av-j, pns31 vmb vvi pp-f dt n1 pp-f d n2,
(12) text (DIV1)
775
Image 216
4608
and how little good they can doe. Indeed many, way, the most men are not wise untill that time:
and how little good they can do. Indeed many, Way, the most men Are not wise until that time:
cc c-crq av-j av-j pns32 vmb vdi. np1 d, n1, dt av-ds n2 vbr xx j c-acp d n1:
(12) text (DIV1)
775
Image 216
4609
therefore the soule of it selfe hath a distinct being, because when the body is lowest, it is most refined, and strong in its operations.
Therefore the soul of it self hath a distinct being, Because when the body is lowest, it is most refined, and strong in its operations.
av dt n1 pp-f pn31 n1 vhz dt j vbg, c-acp c-crq dt n1 vbz js, pn31 vbz av-ds vvn, cc j p-acp po31 n2.
(12) text (DIV1)
775
Image 216
4610
Likewise it appeares by the projects that it hath of the time to come: the soule especially of men, that are of more elevated and refined spirits;
Likewise it appears by the projects that it hath of the time to come: the soul especially of men, that Are of more elevated and refined spirits;
av pn31 vvz p-acp dt n2 cst pn31 vhz pp-f dt n1 pc-acp vvi: dt n1 av-j pp-f n2, cst vbr pp-f dc vvn cc j-vvn n2;
(12) text (DIV1)
776
Image 216
4611
it projects for the time to come, what shall become of the Church and Commonwealth, what shall become of posterity,
it projects for the time to come, what shall become of the Church and Commonwealth, what shall become of posterity,
pn31 n2 p-acp dt n1 pc-acp vvi, q-crq vmb vvi pp-f dt n1 cc n1, r-crq vmb vvi pp-f n1,
(12) text (DIV1)
776
Image 216
4612
and of reputation and credit in the world.
and of reputation and credit in the world.
cc pp-f n1 cc n1 p-acp dt n1.
(12) text (DIV1)
776
Image 216
4613
Certainly, unlesse there were a subsistence of it selfe, it would never looke so much before hand,
Certainly, unless there were a subsistence of it self, it would never look so much before hand,
av-j, cs pc-acp vbdr dt n1 pp-f pn31 n1, pn31 vmd av-x vvi av av-d p-acp n1,
(12) text (DIV1)
776
Image 216
4614
and lay the grounds of the prosperity of the Church and Common-wealth, for the time to come:
and lay the grounds of the Prosperity of the Church and Commonwealth, for the time to come:
cc vvd dt n2 pp-f dt n1 pp-f dt n1 cc n1, p-acp dt n1 pc-acp vvi:
(12) text (DIV1)
776
Image 216
4615
I will not stand further on it, but rather make some use of it.
I will not stand further on it, but rather make Some use of it.
pns11 vmb xx vvi av-jc p-acp pn31, cc-acp av-c vvb d n1 pp-f pn31.
(12) text (DIV1)
776
Image 216
4616
Let us know which is our best part, namely the soule, that hath a being after death, that we doe not imploy it to base uses, Let us know which is our best part, namely the soul, that hath a being After death, that we do not employ it to base uses,
vvb pno12 vvi r-crq vbz po12 js n1, av dt n1, cst vhz dt vbg p-acp n1, cst pns12 vdb xx vvi pn31 p-acp j n2,
(12) text (DIV1)
777
Image 216
4617
for which it was not made nor given us:
for which it was not made nor given us:
p-acp r-crq pn31 vbds xx vvn ccx vvn pno12:
(12) text (DIV1)
777
Image 216
4618
doe we thinke that these soules of ours were made, and given us to scrape wealth? to travell in our affections to base things worse then our soules? are they not capable of supernaturall and excellent things? are they not capable of grace and glory? of communion with God, of the blessed stampe of the Image of God? Let us use them therefore, to the end that God gave them.
do we think that these Souls of ours were made, and given us to scrape wealth? to travel in our affections to base things Worse then our Souls? Are they not capable of supernatural and excellent things? Are they not capable of grace and glory? of communion with God, of the blessed stamp of the Image of God? Let us use them Therefore, to the end that God gave them.
vdb pns12 vvb cst d n2 pp-f png12 vbdr vvn, cc vvn pno12 pc-acp vvi n1? pc-acp vvi p-acp po12 n2 p-acp j n2 av-jc cs po12 n2? vbr pns32 xx j pp-f j cc j n2? vbr pns32 xx j pp-f n1 cc n1? pp-f n1 p-acp np1, pp-f dt j-vvn n1 pp-f dt n1 pp-f np1? vvb pno12 vvi pno32 av, p-acp dt n1 cst np1 vvd pno32.
(12) text (DIV1)
777
Image 216
4619
And let us not deserve so ill of our soules, as to betray them, to cast them in the dirt, to lay our Crowne in the dust.
And let us not deserve so ill of our Souls, as to betray them, to cast them in the dirt, to lay our Crown in the dust.
cc vvb pno12 xx vvi av av-jn pp-f po12 n2, c-acp pc-acp vvi pno32, pc-acp vvi pno32 p-acp dt n1, pc-acp vvi po12 n1 p-acp dt n1.
(12) text (DIV1)
777
Image 216
4620
This is our excellency, what can keepe our bodies from being a deformed loathsome thing, if the soule be taken away? yet so we abase this excellent part;
This is our excellency, what can keep our bodies from being a deformed loathsome thing, if the soul be taken away? yet so we abase this excellent part;
d vbz po12 n1, r-crq vmb vvi po12 n2 p-acp vbg dt j-vvn j n1, cs dt n1 vbb vvn av? av av pns12 vvb d j n1;
(12) text (DIV1)
777
Image 216
4621
oft times we abase it to serve the base lusts of the body, which is condemned to rottenesse.
oft times we abase it to serve the base Lustiest of the body, which is condemned to rottenesse.
av n2 pns12 vvb pn31 pc-acp vvi dt j n2 pp-f dt n1, r-crq vbz vvn p-acp n1.
(12) text (DIV1)
777
Image 216
4622
What is the life of most men, but a purveying and prouling for the body? The lusts of the body set the wit,
What is the life of most men, but a purveying and prouling for the body? The Lustiest of the body Set the wit,
q-crq vbz dt n1 pp-f ds n2, cc-acp dt vvg cc j-vvg p-acp dt n1? dt n2 pp-f dt n1 vvd dt n1,
(12) text (DIV1)
777
Image 216
4623
and affections on worke to proule for it selfe, what a base thing is this? Were our soules given us for this end? and especially considering this, that our soules are immortall, that they shall never die, but be for ever:
and affections on work to proule for it self, what a base thing is this? Were our Souls given us for this end? and especially considering this, that our Souls Are immortal, that they shall never die, but be for ever:
cc n2 p-acp n1 p-acp n1 p-acp pn31 n1, r-crq dt j n1 vbz d? np1 po12 n2 vvn pno12 p-acp d n1? cc av-j vvg d, cst po12 n2 vbr j, cst pns32 vmb av-x vvi, cc-acp vbi p-acp av:
(12) text (DIV1)
777
Image 216
4624
let us not altogether spend this precious time that is given us to save our soules,
let us not altogether spend this precious time that is given us to save our Souls,
vvb pno12 xx av vvi d j n1 cst vbz vvn pno12 pc-acp vvi po12 n2,
(12) text (DIV1)
777
Image 216
4625
and to get the Image of God stamped upon them, I say, let us not spend this precious time in things that will leave us when our soules shall live still:
and to get the Image of God stamped upon them, I say, let us not spend this precious time in things that will leave us when our Souls shall live still:
cc pc-acp vvi dt n1 pp-f np1 vvd p-acp pno32, pns11 vvb, vvb pno12 xx vvi d j n1 p-acp n2 cst vmb vvi pno12 c-crq po12 n2 vmb vvi av:
(12) text (DIV1)
777
Image 216
4626
let us not carry the matter so, that our soules shall out-live our happinesse. All worldlings, and base creatures, they out-live their happinesse;
let us not carry the matter so, that our Souls shall outlive our happiness. All worldlings, and base creatures, they outlive their happiness;
vvb pno12 xx vvi dt n1 av, cst po12 n2 vmb vvi po12 n1. av-d n2, cc j n2, pns32 vvb po32 n1;
(12) text (DIV1)
777
Image 216
4627
for where do they plant it? in the base things of this life:
for where do they plant it? in the base things of this life:
c-acp q-crq vdb pns32 vvi pn31? p-acp dt j n2 pp-f d n1:
(12) text (DIV1)
777
Image 216
4628
all their life long they are prouling for those things that they must leave when they die:
all their life long they Are prouling for those things that they must leave when they die:
d po32 n1 av-j pns32 vbr j-vvg p-acp d n2 cst pns32 vmb vvi c-crq pns32 vvb:
(12) text (DIV1)
777
Image 216
4629
whereas their soules shall not die, but everlastingly subsist.
whereas their Souls shall not die, but everlastingly subsist.
cs po32 n2 vmb xx vvi, cc-acp av-j vvi.
(12) text (DIV1)
777
Image 216
4630
What a misery is this, that these soules of ours shall have a being, when the things wherein we placed our happinesse,
What a misery is this, that these Souls of ours shall have a being, when the things wherein we placed our happiness,
q-crq dt n1 vbz d, cst d n2 pp-f png12 vmb vhi dt vbg, c-crq dt n2 c-crq pns12 vvd po12 n1,
(12) text (DIV1)
778
Image 216
4631
and abused our soules to gaine them, they shall have an end? The soules of such men that seeke the things of this life, shall have a being in eternall misery. Indeed so it is;
and abused our Souls to gain them, they shall have an end? The Souls of such men that seek the things of this life, shall have a being in Eternal misery. Indeed so it is;
cc vvn po12 n2 pc-acp vvi pno32, pns32 vmb vhi dt n1? dt n2 pp-f d n2 cst vvb dt n2 pp-f d n1, vmb vhi dt vbg p-acp j n1. np1 av pn31 vbz;
(12) text (DIV1)
778
Image 216
4632
for these soules of ours, the same degree they have in excellency, if they be used as they should,
for these Souls of ours, the same degree they have in excellency, if they be used as they should,
p-acp d n2 pp-f png12, dt d n1 pns32 vhb p-acp n1, cs pns32 vbb vvn c-acp pns32 vmd,
(12) text (DIV1)
778
Image 216
4633
if we doe not abase them; the same degree they shall have in basenesse. and misery, if wee abuse them, and make them slaves to earthly things.
if we do not abase them; the same degree they shall have in baseness. and misery, if we abuse them, and make them slaves to earthly things.
cs pns12 vdb xx vvi pno32; dt d n1 pns32 vmb vhi p-acp n1. cc n1, cs pns12 vvb pno32, cc vvi pno32 n2 p-acp j n2.
(12) text (DIV1)
778
Image 216
4634
For as the Devils the same degree they had of excellency when they were Angels; the same degree they have in misery, now they be Devils.
For as the Devils the same degree they had of excellency when they were Angels; the same degree they have in misery, now they be Devils.
p-acp p-acp dt n2 dt d n1 pns32 vhd pp-f n1 c-crq pns32 vbdr n2; dt d n1 pns32 vhb p-acp n1, av pns32 vbb n2.
(12) text (DIV1)
778
Image 216
4635
The more excellent the creature is when it keepes its excellency; the more vile it is when it degenerates:
The more excellent the creature is when it keeps its excellency; the more vile it is when it Degenerates:
dt av-dc j dt n1 vbz c-crq pn31 vvz po31 n1; dt av-dc j pn31 vbz c-crq pn31 vvz:
(12) text (DIV1)
778
Image 216
4636
so these soules of ours that next to Angels are the most excellent creatures of God;
so these Souls of ours that next to Angels Are the most excellent creatures of God;
av d n2 pp-f png12 cst ord p-acp n2 vbr dt av-ds j n2 pp-f np1;
(12) text (DIV1)
778
Image 216
4637
the more excellent it is, if it get the Image of God stamped upon it, and the new creature, and have the life of grace:
the more excellent it is, if it get the Image of God stamped upon it, and the new creature, and have the life of grace:
dt av-dc j pn31 vbz, cs pn31 vvb dt n1 pp-f np1 vvd p-acp pn31, cc dt j n1, cc vhb dt n1 pp-f n1:
(12) text (DIV1)
778
Image 216
4638
the more cursed is the state of the soule, if it subsist to everlasting misery.
the more cursed is the state of the soul, if it subsist to everlasting misery.
dt av-dc j-vvn vbz dt n1 pp-f dt n1, cs pn31 vvi p-acp j n1.
(12) text (DIV1)
778
Image 216
4639
It were happy if the soules of such creatures were mortall, that labour for a happinesse in this life.
It were happy if the Souls of such creatures were Mortal, that labour for a happiness in this life.
pn31 vbdr j cs dt n2 pp-f d n2 vbdr j-jn, cst n1 p-acp dt n1 p-acp d n1.
(12) text (DIV1)
779
Image 216
4640
Oh! that we would thinke of this.
Oh! that we would think of this.
uh cst pns12 vmd vvi pp-f d.
(12) text (DIV1)
779
Image 216
4641
Most men in the bosome of the Church (which is lamentable to thinke) they live as if they had no soules:
Most men in the bosom of the Church (which is lamentable to think) they live as if they had no Souls:
np1 n2 p-acp dt n1 pp-f dt n1 (r-crq vbz j pc-acp vvi) pns32 vvb c-acp cs pns32 vhd dx n2:
(12) text (DIV1)
779
Image 216
4642
They overturne the order, that God hath set, that hath given us our bodies to serve our soules;
They overturn the order, that God hath Set, that hath given us our bodies to serve our Souls;
pns32 vvb dt n1, cst np1 vhz vvn, cst vhz vvn pno12 po12 n2 pc-acp vvi po12 n2;
(12) text (DIV1)
779
Image 216
4643
they use all the strength, and marrow of their wits;
they use all the strength, and marrow of their wits;
pns32 vvb d dt n1, cc n1 pp-f po32 n2;
(12) text (DIV1)
779
Image 216
4644
all the excellencies in their soules, for the base satisfaction of the lusts of the body, so much for that point.
all the excellencies in their Souls, for the base satisfaction of the Lustiest of the body, so much for that point.
d dt n2 p-acp po32 n2, p-acp dt j n1 pp-f dt n2 pp-f dt n1, av av-d c-acp cst n1.
(12) text (DIV1)
779
Image 216
4645
The third is, that, There is a wide, broad difference betweene the death of the godly and of the wicked.
The third is, that, There is a wide, broad difference between the death of the godly and of the wicked.
dt ord vbz, cst, pc-acp vbz dt j, j n1 p-acp dt n1 pp-f dt j cc pp-f dt j.
(12) text (DIV1)
780
Image 216
4646
The godly are happy in their death; for here we see it is a matter desirable.
The godly Are happy in their death; for Here we see it is a matter desirable.
dt j vbr j p-acp po32 n1; c-acp av pns12 vvb pn31 vbz dt n1 j.
(12) text (DIV1)
781
Image 216
4647
This caitiffe, this wretched man Balaam, Oh! (saith he) Let me die the death of the righteaus,
This caitiff, this wretched man balaam, Oh! (Says he) Let me die the death of the righteaus,
d n1, d j n1 np1, uh (vvz pns31) vvb pno11 vvi dt n1 pp-f dt n2,
(12) text (DIV1)
781
Image 216
4648
and let my last end be like his. and let my last end be like his.
cc vvb po11 ord n1 vbi av-j po31.
(12) text (DIV1)
781
Image 216
4649
It being the object of his desire, it is therefore certainly precious, the death of the righteous. And indeed so it is;
It being the Object of his desire, it is Therefore Certainly precious, the death of the righteous. And indeed so it is;
pn31 vbg dt n1 pp-f po31 n1, pn31 vbz av av-j j, dt n1 pp-f dt j. cc av av pn31 vbz;
(12) text (DIV1)
781
Image 216
4650
holy and gracious men, they are happy in their life; holy and gracious men, they Are happy in their life;
j cc j n2, pns32 vbr j p-acp po32 n1;
(12) text (DIV1)
781
Image 216
4651
while they live they are the sonnes of God, the heirs of heaven, they are set at liberty, all things are theirs, they have accesse to the Throne of grace, all things worke for their good, they are the care of Angels, the Temples of the Holy-Ghost.
while they live they Are the Sons of God, the Heirs of heaven, they Are Set At liberty, all things Are theirs, they have access to the Throne of grace, all things work for their good, they Are the care of Angels, the Temples of the Holy ghost.
cs pns32 vvb pns32 vbr dt n2 pp-f np1, dt n2 pp-f n1, pns32 vbr vvn p-acp n1, d n2 vbr png32, pns32 vhb n1 p-acp dt n1 pp-f n1, d n2 vvb p-acp po32 j, pns32 vbr dt n1 pp-f n2, dt n2 pp-f dt n1.
(12) text (DIV1)
781
Image 216
4652
Glorious things are spoken of these glorious creatures even while they live. But they are more happy in their death, and most happy, and blessed after death.
Glorious things Are spoken of these glorious creatures even while they live. But they Are more happy in their death, and most happy, and blessed After death.
j n2 vbr vvn pp-f d j n2 av cs pns32 vvb. p-acp pns32 vbr av-dc j p-acp po32 n1, cc av-ds j, cc vvn p-acp n1.
(12) text (DIV1)
781
Image 216
4653
In their death they are happy in their disposition, and happy, in condition. Happy in their disposition;
In their death they Are happy in their disposition, and happy, in condition. Happy in their disposition;
p-acp po32 n1 pns32 vbr j p-acp po32 n1, cc j, p-acp n1. j p-acp po32 n1;
(12) text (DIV1)
783
Image 216
4654
what is the disposition of a holy, and blessed man at his end? His disposition is by faith to give himselfe to God, by which faith he dies in obedience:
what is the disposition of a holy, and blessed man At his end? His disposition is by faith to give himself to God, by which faith he die in Obedience:
q-crq vbz dt n1 pp-f dt j, cc j-vvn n1 p-acp po31 n1? po31 n1 vbz p-acp n1 pc-acp vvi px31 p-acp np1, p-acp r-crq n1 pns31 vvz p-acp n1:
(12) text (DIV1)
784
Image 216
4655
he carries himselfe fruitfully, and comfortably in his end.
he carries himself fruitfully, and comfortably in his end.
pns31 vvz px31 av-j, cc av-j p-acp po31 n1.
(12) text (DIV1)
784
Image 216
4656
And oft times the nearer he is to happinesse, the more he layes about him to be fruitfull.
And oft times the nearer he is to happiness, the more he lays about him to be fruitful.
cc av n2 dt av-jc pns31 vbz p-acp n1, dt av-dc pns31 vvz p-acp pno31 pc-acp vbi j.
(12) text (DIV1)
784
Image 216
4657
Besides his disposition, he is happy in condition: for death is a sweet close: God, and he meet; grace, and glory meete:
Beside his disposition, he is happy in condition: for death is a sweet close: God, and he meet; grace, and glory meet:
p-acp po31 n1, pns31 vbz j p-acp n1: p-acp n1 vbz dt j j: np1, cc pns31 vvi; n1, cc n1 vvi:
(12) text (DIV1)
785
Image 216
4658
he is in heaven (as it were) before his time.
he is in heaven (as it were) before his time.
pns31 vbz p-acp n1 (c-acp pn31 vbdr) p-acp po31 n1.
(12) text (DIV1)
785
Image 216
4659
What is death to him? The end of all misery, of all sin, of body and soule, it is the beginning of all true happinesse in both.
What is death to him? The end of all misery, of all since, of body and soul, it is the beginning of all true happiness in both.
q-crq vbz n1 p-acp pno31? dt n1 pp-f d n1, pp-f d n1, pp-f n1 cc n1, pn31 vbz dt n1 pp-f d j n1 p-acp d.
(12) text (DIV1)
785
Image 216
4660
This I might shew at large, but I have spoken somewhat of this point out of another Text. They are happy in their death,
This I might show At large, but I have spoken somewhat of this point out of Another Text. They Are happy in their death,
d pns11 vmd vvi p-acp j, cc-acp pns11 vhb vvn av pp-f d n1 av pp-f j-jn np1 pns32 vbr j p-acp po32 n1,
(12) text (DIV1)
785
Image 216
4661
for their death is precious in Gods sight:
for their death is precious in God's sighed:
c-acp po32 n1 vbz j p-acp ng1 n1:
(12) text (DIV1)
785
Image 216
4662
the Angels are ready to doe their attendance, to carry their soules to the place of happinesse.
the Angels Are ready to do their attendance, to carry their Souls to the place of happiness.
dt n2 vbr j pc-acp vdi po32 n1, pc-acp vvi po32 n2 p-acp dt n1 pp-f n1.
(12) text (DIV1)
785
Image 216
4663
They are happy in their death, because they are in the Lord:
They Are happy in their death, Because they Are in the Lord:
pns32 vbr j p-acp po32 n1, c-acp pns32 vbr p-acp dt n1:
(12) text (DIV1)
785
Image 216
4664
when death severs soule and body, yet notwithstanding, neither soule nor body are severed from Christ, They die in the Lord, therefore still they are happy.
when death severs soul and body, yet notwithstanding, neither soul nor body Are severed from christ, They die in the Lord, Therefore still they Are happy.
c-crq n1 vvz n1 cc n1, av a-acp, dx n1 ccx n1 vbr vvn p-acp np1, pns32 vvb p-acp dt n1, av av pns32 vbr j.
(12) text (DIV1)
785
Image 216
4665
Much might be said to this purpose, and to good purpose, but that the point is ordinary,
Much might be said to this purpose, and to good purpose, but that the point is ordinary,
av-d vmd vbi vvn p-acp d n1, cc p-acp j n1, cc-acp cst dt n1 vbz j,
(12) text (DIV1)
785
Image 216
4666
and I hasten to presse things that I thinke will a little more confirme it. They are blessed in death. And blessed after death especially:
and I hasten to press things that I think will a little more confirm it. They Are blessed in death. And blessed After death especially:
cc pns11 vvb pc-acp vvi n2 cst pns11 vvb vmb dt av-j av-dc vvi pn31. pns32 vbr vvn p-acp n1. cc vvn p-acp n1 av-j:
(12) text (DIV1)
785
Image 216
4667
for then we know they are in heaven, waiting for the resurrection of the body. There is a blessed change of all;
for then we know they Are in heaven, waiting for the resurrection of the body. There is a blessed change of all;
c-acp cs pns12 vvb pns32 vbr p-acp n1, vvg p-acp dt n1 pp-f dt n1. pc-acp vbz dt j-vvn n1 pp-f d;
(12) text (DIV1)
786
Image 216
4668
for after death we have a better place, better company, better imployment, all is for the better.
for After death we have a better place, better company, better employment, all is for the better.
c-acp p-acp n1 pns12 vhb dt jc n1, j n1, j n1, d vbz p-acp dt jc.
(12) text (DIV1)
786
Image 216
4669
There are three degrees of life. The life in the wombe. this world. heaven. The life in the wombe is a kind of imprisonment;
There Are three Degrees of life. The life in the womb. this world. heaven. The life in the womb is a kind of imprisonment;
pc-acp vbr crd n2 pp-f n1. dt n1 p-acp dt n1. d n1. n1. dt n1 p-acp dt n1 vbz dt n1 pp-f n1;
(12) text (DIV1)
787
Image 216
4670
there the child lives for a time. The life in this world, it is a kind of inlargement;
there the child lives for a time. The life in this world, it is a kind of enlargement;
a-acp dt n1 vvz p-acp dt n1. dt n1 p-acp d n1, pn31 vbz dt n1 pp-f n1;
(12) text (DIV1)
789
Image 216
4671
but alas, it is as much inferiour to the blessed, and glorious life in heaven,
but alas, it is as much inferior to the blessed, and glorious life in heaven,
cc-acp uh, pn31 vbz p-acp d j-jn p-acp dt j-vvn, cc j n1 p-acp n1,
(12) text (DIV1)
789
Image 216
4672
as the life in the wombe is narrower, and straiter, and and more base then this life wherein wee behold the blessed light,
as the life in the womb is narrower, and straiter, and and more base then this life wherein we behold the blessed Light,
c-acp dt n1 p-acp dt n1 vbz jc, cc av-jc, cc cc av-dc j cs d n1 c-crq pns12 vvb dt j-vvn n1,
(12) text (DIV1)
789
Image 216
4673
and enjoy all the sweet comforts of this life.
and enjoy all the sweet comforts of this life.
cc vvi d dt j n2 pp-f d n1.
(12) text (DIV1)
789
Image 216
4674
They are happy after death, then the Image of God is perfect in the soule, all graces are perfected, all wants supplied, all corruptions wrought out, all enemies subdued, all promises accomplished, waiting their time for the resurrection of the body,
They Are happy After death, then the Image of God is perfect in the soul, all graces Are perfected, all Wants supplied, all corruptions wrought out, all enemies subdued, all promises accomplished, waiting their time for the resurrection of the body,
pns32 vbr j p-acp n1, cs dt n1 pp-f np1 vbz j p-acp dt n1, d n2 vbr vvn, d n2 vvn, d n2 vvd av, d n2 vvn, d n2 vvn, vvg po32 n1 p-acp dt n1 pp-f dt n1,
(12) text (DIV1)
789
Image 216
4675
and then body and soule shall sit as Judges, upon the wretches that have judged them on earth,
and then body and soul shall fit as Judges, upon the wretches that have judged them on earth,
cc av n1 cc n1 vmb vvi p-acp n2, p-acp dt n2 cst vhb vvn pno32 p-acp n1,
(12) text (DIV1)
789
Image 216
4676
and they shall be both together for ever with the Lord. I might enlarge the point much; it is a comfortable meditation.
and they shall be both together for ever with the Lord. I might enlarge the point much; it is a comfortable meditation.
cc pns32 vmb vbi av-d av p-acp av p-acp dt n1. pns11 vmd vvi dt n1 av-d; pn31 vbz dt j n1.
(12) text (DIV1)
789
Image 216
4677
And before I passe it, let us make some use of it.
And before I pass it, let us make Some use of it.
cc c-acp pns11 vvb pn31, vvb pno12 vvi d n1 pp-f pn31.
(12) text (DIV1)
789
Image 216
4678
If godly men be blessed, and happy, not onely before death, in the right, and title they have to heaven;
If godly men be blessed, and happy, not only before death, in the right, and title they have to heaven;
cs j n2 vbb vvn, cc j, xx av-j p-acp n1, p-acp dt n-jn, cc n1 pns32 vhb p-acp n1;
(12) text (DIV1)
790
Image 216
4679
but in death, because then the• … are invested into possession, of that, that makes them every way happy.
but in death, Because then the• … Are invested into possession, of that, that makes them every Way happy.
cc-acp p-acp n1, c-acp cs n1 … vbr vvn p-acp n1, pp-f d, cst vvz pno32 d n1 j.
(12) text (DIV1)
790
Image 216
4680
Therefore this may teach us who are truly wise.
Therefore this may teach us who Are truly wise.
av d vmb vvi pno12 r-crq vbr av-j j.
(12) text (DIV1)
791
Image 216
4681
A wise man is he that hath a better end then another, and works to that end.
A wise man is he that hath a better end then Another, and works to that end.
dt j n1 vbz pns31 cst vhz dt jc n1 av j-jn, cc vvz p-acp d n1.
(12) text (DIV1)
791
Image 216
4682
A true Christian man, he hath a better end then any worldling, his end is to be safe in another world,
A true Christian man, he hath a better end then any worldling, his end is to be safe in Another world,
dt j njp n1, pns31 vhz dt jc n1 cs d n1, po31 n1 vbz pc-acp vbi j p-acp j-jn n1,
(12) text (DIV1)
791
Image 216
4683
and hee works and carries his forces to that end.
and he works and carries his forces to that end.
cc pns31 vvz cc vvz po31 n2 p-acp d n1.
(12) text (DIV1)
791
Image 216
4684
Let my last end be like his, saith Balaam: insinuating that there was a better end, inregard of condition,Let my last end be like his, Says balaam: insinuating that there was a better end, In regard of condition,
vvb po11 ord n1 vbi av-j po31, vvz np1: vvg cst pc-acp vbds dt jc n1, n1 pp-f n1,
(12) text (DIV1)
791
Image 216
4685
and state, then he had aymed at. A gracious man, his end is not to be happy here;
and state, then he had aimed At. A gracious man, his end is not to be happy Here;
cc n1, cs pns31 vhd vvn p-acp. dt j n1, po31 n1 vbz xx p-acp vbb j av;
(12) text (DIV1)
791
Image 216
4686
his end is to enjoy everlasting communion with God in the heavens, and hee frames all his courses in this world, to accomplish that end,
his end is to enjoy everlasting communion with God in the heavens, and he frames all his courses in this world, to accomplish that end,
po31 n1 vbz pc-acp vvi j n1 p-acp np1 p-acp dt n2, cc pns31 vvz d po31 n2 p-acp d n1, pc-acp vvi d n1,
(12) text (DIV1)
791
Image 216
4687
and he is never satisfied in the things that make to that end. A worldling he hath no such end;
and he is never satisfied in the things that make to that end. A worldling he hath not such end;
cc pns31 vbz av-x vvn p-acp dt n2 cst vvb p-acp d n1. dt n1 pns31 vhz xx d n1;
(12) text (DIV1)
791
Image 216
4688
he hath a naturall desire to be saved (as wee shall see afterwards) but a man may know that it is not his end:
he hath a natural desire to be saved (as we shall see afterwards) but a man may know that it is not his end:
pns31 vhz dt j n1 pc-acp vbi vvn (c-acp pns12 vmb vvi av) p-acp dt n1 vmb vvi cst pn31 vbz xx po31 n1:
(12) text (DIV1)
791
Image 216
4689
for hee workes not to it.
for he works not to it.
c-acp pns31 vvz xx p-acp pn31.
(12) text (DIV1)
791
Image 216
4690
He is not satisfied in prouling for this world, he is not weary of getting wealth, hee is not satisfied with pleasure:
He is not satisfied in prouling for this world, he is not weary of getting wealth, he is not satisfied with pleasure:
pns31 vbz xx vvn p-acp j-vvg p-acp d n1, pns31 vbz xx j pp-f vvg n1, pns31 vbz xx vvn p-acp n1:
(12) text (DIV1)
791
Image 216
4691
so that his end is the things of this life. Therefore let him be never so wise, he is but a foole:
so that his end is the things of this life. Therefore let him be never so wise, he is but a fool:
av cst po31 n1 vbz dt n2 pp-f d n1. av vvb pno31 vbi av-x av j, pns31 vbz p-acp dt n1:
(12) text (DIV1)
791
Image 216
4692
for he hath not the true end, nor workes to it. Wicked men are very fooles, in the manner of their reasoning:
for he hath not the true end, nor works to it. Wicked men Are very Fools, in the manner of their reasoning:
c-acp pns31 vhz xx dt j n1, ccx n2 p-acp pn31. j n2 vbr j n2, p-acp dt n1 pp-f po32 n-vvg:
(12) text (DIV1)
791
Image 216
4693
for they will grant, that there is a happy estate of godly men in death, and after death better:
for they will grant, that there is a happy estate of godly men in death, and After death better:
c-acp pns32 vmb vvi, cst pc-acp vbz dt j n1 pp-f j n2 p-acp n1, cc p-acp n1 av-jc:
(12) text (DIV1)
791
Image 216
4694
if it be so, why doe they not worke, and frame their lives to it? Herein they are fooles,
if it be so, why do they not work, and frame their lives to it? Herein they Are Fools,
cs pn31 vbb av, q-crq vdb pns32 xx vvi, cc vvi po32 n2 p-acp pn31? av pns32 vbr n2,
(12) text (DIV1)
791
Image 216
4695
because they grant one thing, and not another which must needs follow:
Because they grant one thing, and not Another which must needs follow:
c-acp pns32 vvb crd n1, cc xx j-jn r-crq vmb av vvi:
(12) text (DIV1)
791
Image 216
4696
they doe beleeve there is such a happinesse to Gods children, and yet seeke not after it.
they do believe there is such a happiness to God's children, and yet seek not After it.
pns32 vdb vvi pc-acp vbz d dt n1 p-acp npg1 n2, cc av vvb xx p-acp pn31.
(12) text (DIV1)
791
Image 216
4697
If there be such a blessed estate of Gods children in death, and after death;
If there be such a blessed estate of God's children in death, and After death;
cs pc-acp vbb d dt j-vvn n1 pp-f npg1 n2 p-acp n1, cc p-acp n1;
(12) text (DIV1)
792
Image 216
4698
I beseech you let us carry our selves so, as that wee may be partakers of that happinesse;
I beseech you let us carry our selves so, as that we may be partakers of that happiness;
pns11 vvb pn22 vvb pno12 vvi po12 n2 av, c-acp cst pns12 vmb vbi n2 pp-f d n1;
(12) text (DIV1)
792
Image 216
4699
let us labour to be righteous men, labour to be in Christ, to have the righteousnesse of Christ to be ours, to be out of our selves in Christ, in Christ in life, in Christ in death,
let us labour to be righteous men, labour to be in christ, to have the righteousness of christ to be ours, to be out of our selves in christ, in christ in life, in christ in death,
vvb pno12 vvi pc-acp vbi j n2, vvb pc-acp vbi p-acp np1, pc-acp vhi dt n1 pp-f np1 pc-acp vbi png12, pc-acp vbi av pp-f po12 n2 p-acp np1, p-acp np1 p-acp n1, p-acp np1 p-acp n1,
(12) text (DIV1)
792
Image 216
4700
and at the day of Judgment in Christ, not having our owne righteousnesse, (as the Apostle saith) but his righteousnesse, and then the righteousnesse of grace,
and At the day of Judgement in christ, not having our own righteousness, (as the Apostle Says) but his righteousness, and then the righteousness of grace,
cc p-acp dt n1 pp-f n1 p-acp np1, xx vhg po12 d n1, (c-acp dt n1 vvz) p-acp po31 n1, cc av dt n1 pp-f n1,
(12) text (DIV1)
792
Image 216
4701
and of a good conscience will alway goe with the other. For this makes a righteous man to be in Christ, and to have his righteousnesse,
and of a good conscience will always go with the other. For this makes a righteous man to be in christ, and to have his righteousness,
cc pp-f dt j n1 vmb av vvi p-acp dt n-jn. p-acp d vvz dt j n1 pc-acp vbi p-acp np1, cc pc-acp vhi po31 n1,
(12) text (DIV1)
792
Image 216
4702
and to have his spirit, and the beginnings of the new creature in us.
and to have his Spirit, and the beginnings of the new creature in us.
cc pc-acp vhi po31 n1, cc dt n2 pp-f dt j n1 p-acp pno12.
(12) text (DIV1)
792
Image 216
4703
Let us labour to be such as may live and die happily, and blessedly, and be for ever happy.
Let us labour to be such as may live and die happily, and blessedly, and be for ever happy.
vvb pno12 vvi pc-acp vbi d c-acp vmb vvi cc vvi av-j, cc av-vvn, cc vbi c-acp av j.
(12) text (DIV1)
792
Image 216
4704
So much for that third point.
So much for that third point.
av av-d c-acp cst ord n1.
(12) text (DIV1)
792
Image 216
4705
That which I intend mainly to dwell on is the last, and that is this, that,
That which I intend mainly to dwell on is the last, and that is this, that,
cst r-crq pns11 vvb av-j pc-acp vvi a-acp vbz dt ord, cc d vbz d, cst,
(12) text (DIV1)
793
Image 216
4706
Even a wicked man, a wretched worldling may see this, hee may know this happinesse of Gods people, in death, and for ever, Even a wicked man, a wretched worldling may see this, he may know this happiness of God's people, in death, and for ever,
av-j dt j n1, dt j n1 vmb vvi d, pns31 vmb vvi d n1 pp-f npg1 n1, p-acp n1, cc p-acp av,
(12) text (DIV1)
794
Image 216
4707
and yet notwithstanding may continue a cursed wretch. and yet notwithstanding may continue a cursed wretch.
cc av a-acp vmb vvi dt j-vvn n1.
(12) text (DIV1)
794
Image 216
4708
Balaam here wishes, Oh that I might die the death of the righteous, and that my last end might be like his. It was a strange speech of such a man as this was, that his soule should be rapt up in this manner: balaam Here wishes, O that I might die the death of the righteous, and that my last end might be like his. It was a strange speech of such a man as this was, that his soul should be rapt up in this manner:
np1 av n2, uh cst pns11 vmd vvi dt n1 pp-f dt j, cc cst po11 ord n1 vmd vbi av-j po31. pn31 vbds dt j n1 pp-f d dt n1 c-acp d vbds, cst po31 n1 vmd vbi vvn a-acp p-acp d n1:
(12) text (DIV1)
795
Image 216
4709
but indeed Balaam was scarse himselfe, hee scarce understood what he said, no more then the beast that carryed him.
but indeed balaam was scarce himself, he scarce understood what he said, no more then the beast that carried him.
cc-acp av np1 vbds av-j px31, pns31 av-j vvd r-crq pns31 vvd, av-dx dc cs dt n1 cst vvd pno31.
(12) text (DIV1)
795
Image 216
4710
But God will sometimes, even stirre up the hearts of wicked men, to a sight and admiration of the excellent estate of Gods children; why? For diverse reasons; Among the rest for this:
But God will sometime, even stir up the hearts of wicked men, to a sighed and admiration of the excellent estate of God's children; why? For diverse Reasons; Among the rest for this:
p-acp np1 vmb av, av vvb a-acp dt n2 pp-f j n2, p-acp dt n1 cc n1 pp-f dt j n1 pp-f npg1 n2; q-crq? p-acp j n2; p-acp dt n1 p-acp d:
(12) text (DIV1)
796
Image 216
4711
that he may convince them the more of their owne rebellion, when they see a more excellent estate then they are in,
that he may convince them the more of their own rebellion, when they see a more excellent estate then they Are in,
cst pns31 vmb vvi pno32 dt av-dc pp-f po32 d n1, c-crq pns32 vvb dt av-dc j n1 cs pns32 vbr p-acp,
(12) text (DIV1)
796
Image 216
4712
if they will not take the course to partake of it:
if they will not take the course to partake of it:
cs pns32 vmb xx vvi dt n1 pc-acp vvi pp-f pn31:
(12) text (DIV1)
796
Image 216
4713
Therefore at the day of Judgement it will justifie the sentence of damnation upon such wretches,
Therefore At the day of Judgement it will justify the sentence of damnation upon such wretches,
av p-acp dt n1 pp-f n1 pn31 vmb vvi dt n1 pp-f n1 p-acp d n2,
(12) text (DIV1)
796
Image 216
4714
and they may pronounce selfe condemnation upon themselves.
and they may pronounce self condemnation upon themselves.
cc pns32 vmb vvi n1 n1 p-acp px32.
(12) text (DIV1)
796
Image 216
4715
Oh! what a terrour will it be when they shall thinke, I had a better estate discovered, I heard of it in the ministery of the Word,
Oh! what a terror will it be when they shall think, I had a better estate discovered, I herd of it in the Ministry of the Word,
uh r-crq dt n1 vmb pn31 vbi c-crq pns32 vmb vvi, pns11 vhd dt jc n1 vvn, pns11 vvd pp-f pn31 p-acp dt n1 pp-f dt n1,
(12) text (DIV1)
796
Image 216
4716
and Gods Spirit revealed an excellent estate, and I might have gotten it, if I had improoved the blessed meanes that God made me partaker of;
and God's Spirit revealed an excellent estate, and I might have got it, if I had improved the blessed means that God made me partaker of;
cc ng1 n1 vvd dt j n1, cc pns11 vmd vhi vvn pn31, cs pns11 vhd vvn dt j-vvn n2 cst np1 vvd pno11 n1 pp-f;
(12) text (DIV1)
796
Image 216
4717
and now I am shut out for ever, and ever from communion in that estate? To convince wretched men (I say) and to justifie the just sentence of damnation upon them, that their hearts may goe with the sentence at the day of Judgement, God thus enlightens them oftentimes, that they see better courses,
and now I am shut out for ever, and ever from communion in that estate? To convince wretched men (I say) and to justify the just sentence of damnation upon them, that their hearts may go with the sentence At the day of Judgement, God thus enlightens them oftentimes, that they see better courses,
cc av pns11 vbm vvn av p-acp av, cc av p-acp n1 p-acp d n1? p-acp vvi j n2 (pns11 vvb) cc pc-acp vvi dt j n1 pp-f n1 p-acp pno32, cst po32 n2 vmb vvi p-acp dt n1 p-acp dt n1 pp-f n1, np1 av vvz pno32 av, cst pns32 vvb jc n2,
(12) text (DIV1)
796
Image 216
4718
if they had grace to take them.
if they had grace to take them.
cs pns32 vhd n1 pc-acp vvi pno32.
(12) text (DIV1)
796
Image 216
4719
What a thing is this, that a wicked man should see such an estate, and not take it? And what serves that knowledge for,
What a thing is this, that a wicked man should see such an estate, and not take it? And what serves that knowledge for,
q-crq dt n1 vbz d, cst dt j n1 vmd vvi d dt n1, cc xx vvi pn31? cc q-crq vvz d n1 p-acp,
(12) text (DIV1)
797
Image 216
4720
but to damne them, the more? This is the estate of many men that live in the bosome of the Church,
but to damn them, the more? This is the estate of many men that live in the bosom of the Church,
cc-acp pc-acp vvi pno32, dt av-dc? d vbz dt n1 pp-f d n2 cst vvb p-acp dt n1 pp-f dt n1,
(12) text (DIV1)
797
Image 216
4721
and partake of the meanes of salvation, and yet live in sinnes against conscience; they get knowledge by the Ministery, and by good bookes, and acquaintance, and such like;
and partake of the means of salvation, and yet live in Sins against conscience; they get knowledge by the Ministry, and by good books, and acquaintance, and such like;
cc vvi pp-f dt n2 pp-f n1, cc av vvb p-acp n2 p-acp n1; pns32 vvb n1 p-acp dt n1, cc p-acp j n2, cc n1, cc d av-j;
(12) text (DIV1)
797
Image 216
4722
they have a savour in the use of good things, something they have, some little apprehension of the estate of a better life.
they have a savour in the use of good things, something they have, Some little apprehension of the estate of a better life.
pns32 vhb dt n1 p-acp dt n1 pp-f j n2, pi pns32 vhb, d j n1 pp-f dt n1 pp-f dt jc n1.
(12) text (DIV1)
797
Image 216
4723
Againe, for another end, God reveales to them the excellent estate of his children sometimes, to keepe them in better order, to awe them, that they be not open enemies to the Church, but may doe good service;
Again, for Another end, God reveals to them the excellent estate of his children sometime, to keep them in better order, to awe them, that they be not open enemies to the Church, but may do good service;
av, p-acp j-jn n1, np1 vvz p-acp pno32 dt j n1 pp-f po31 n2 av, pc-acp vvi pno32 p-acp jc n1, pc-acp vvi pno32, cst pns32 vbb xx j n2 p-acp dt n1, cc-acp vmb vdi j n1;
(12) text (DIV1)
798
Image 216
4724
for conceiting that there is such a happinesse, and that perhaps they may partake of it, they will not carry themselves malignantly against those that are true professors.
for Conceit that there is such a happiness, and that perhaps they may partake of it, they will not carry themselves malignantly against those that Are true professors.
c-acp vvg cst pc-acp vbz d dt n1, cc cst av pns32 vmb vvi pp-f pn31, pns32 vmb xx vvi px32 av-j p-acp d cst vbr j n2.
(12) text (DIV1)
798
Image 216
4725
There are severall degrees of wicked men, some are well-willers to good things, though they never come farre enough. Some are open malicious persecutors.
There Are several Degrees of wicked men, Some Are well-willers to good things, though they never come Far enough. some Are open malicious persecutors.
pc-acp vbr j n2 pp-f j n2, d vbr n2 p-acp j n2, cs pns32 av-x vvb av-j av-d. d vbr j j n2.
(12) text (DIV1)
799
Image 216
4726
Some againe are better then so, they have a hatred to goodnesse, but they doe not openly shew themselves as hypocrites, &c. God reveales these good things to wicked men, to keepe them in awe.
some again Are better then so, they have a hatred to Goodness, but they do not openly show themselves as Hypocrites, etc. God reveals these good things to wicked men, to keep them in awe.
d av vbr jc cs av, pns32 vhb dt n1 p-acp n1, cc-acp pns32 vdb xx av-j vvi px32 p-acp n2, av np1 vvz d j n2 p-acp j n2, pc-acp vvi pno32 p-acp n1.
(12) text (DIV1)
799
Image 216
4727
The net drawes bad fish as well as good: so the net of the Word, it drawes wicked men, it keepes them from violence, and open malice:
The net draws bad Fish as well as good: so the net of the Word, it draws wicked men, it keeps them from violence, and open malice:
dt n1 vvz j n1 c-acp av c-acp j: av dt n1 pp-f dt n1, pn31 vvz j n2, pn31 vvz pno32 p-acp n1, cc j n1:
(12) text (DIV1)
799
Image 216
4728
besides, even the Majesty of the word, and the convinction of that excellente state that belongs to Gods Children, it keeps them from open malice and persecution.
beside, even the Majesty of the word, and the convinction of that excellent state that belongs to God's Children, it keeps them from open malice and persecution.
a-acp, av dt n1 pp-f dt n1, cc dt n1 pp-f cst j n1 cst vvz p-acp npg1 n2, pn31 vvz pno32 p-acp j n1 cc n1.
(12) text (DIV1)
799
Image 216
4729
This is another end that God aymes at: what may we learn hence? Seeing this is so;
This is Another end that God aims At: what may we Learn hence? Seeing this is so;
d vbz j-jn n1 cst np1 vvz p-acp: r-crq vmb pns12 vvi av? vvg d vbz av;
(12) text (DIV1)
799
Image 216
4730
it should teach us that we refuse not al that ill men say, they may have good aprehensions, & give good counsel.
it should teach us that we refuse not all that ill men say, they may have good apprehensions, & give good counsel.
pn31 vmd vvi pno12 d pns12 vvb xx d d j-jn n2 vvb, pns32 vmb vhi j n2, cc vvb j n1.
(12) text (DIV1)
799
Image 216
4731
It had bin good for Iosiah to have followed the counsell of wicked Pharaoh a heathen.
It had been good for Josiah to have followed the counsel of wicked Pharaoh a heathen.
pn31 vhd vbn j p-acp np1 pc-acp vhi vvn dt n1 pp-f j np1 dt j-jn.
(12) text (DIV1)
799
Image 216
4732
God oft enlightens men, that otherwise are reprobates:
God oft enlightens men, that otherwise Are Reprobates:
np1 av vvz n2, cst av vbr n2-jn:
(12) text (DIV1)
799
Image 216
4733
refuse not Gold from a dirtie hand, do not refuse directions from wicked men, because they are soandso, refuse not a pardon from man, a base reature.
refuse not Gold from a dirty hand, do not refuse directions from wicked men, Because they Are soandso, refuse not a pardon from man, a base reature.
vvb xx n1 p-acp dt j n1, vdb xx vvi n2 p-acp j n2, c-acp pns32 vbr av, vvb xx dt n1 p-acp n1, dt j n1.
(12) text (DIV1)
799
Image 216
4734
We ought not therfore to have such respect of persons, as to refuse excellent things because the person is wicked.
We ought not Therefore to have such respect of Persons, as to refuse excellent things Because the person is wicked.
pns12 vmd xx av pc-acp vhi d n1 pp-f n2, c-acp pc-acp vvi j n2 p-acp dt n1 vbz j.
(12) text (DIV1)
799
Image 216
4735
But that which I intend to presse is this. If this be so, that wicked men may have illumination, whereby they discover an excellencie,
But that which I intend to press is this. If this be so, that wicked men may have illumination, whereby they discover an excellency,
p-acp cst r-crq pns11 vvb pc-acp vvi vbz d. cs d vbb av, cst j n2 vmb vhi n1, c-crq pns32 vvb dt n1,
(12) text (DIV1)
799
Image 216
4736
and likewise may have desires raysed up, to wish and desire that excellencie.
and likewise may have Desires raised up, to wish and desire that excellency.
cc av vmb vhi n2 vvn a-acp, pc-acp vvi cc vvi d n1.
(12) text (DIV1)
799
Image 216
4737
It should stir vs up to goe beyond wicked men, shall we not goe so farre as those goe that shall never come to heaven? we see here Balaam pronounceth the end of the righteous to be happie.
It should stir us up to go beyond wicked men, shall we not go so Far as those go that shall never come to heaven? we see Here balaam pronounceth the end of the righteous to be happy.
pn31 vmd vvi pno12 a-acp pc-acp vvi p-acp j n2, vmb pns12 xx vvi av av-j c-acp d vvb cst vmb av-x vvi p-acp n1? pns12 vvb av np1 vvz dt n1 pp-f dt j pc-acp vbi j.
(12) text (DIV1)
799
Image 216
4738
This should therfore stir us up to labor to be in a different estate from wicked men.
This should Therefore stir us up to labour to be in a different estate from wicked men.
d vmd av vvi pno12 a-acp pc-acp vvi pc-acp vbi p-acp dt j n1 p-acp j n2.
(12) text (DIV1)
799
Image 216
4739
Let vs therfore consider a little wherein the difference of these desires is, the desires that a Balaam may have,
Let us Therefore Consider a little wherein the difference of these Desires is, the Desires that a balaam may have,
vvb pno12 av vvi dt j c-crq dt n1 pp-f d n2 vbz, dt n2 cst dt np1 vmb vhi,
(12) text (DIV1)
799
Image 216
4740
and the desires of a sound Christian; wherein the desires of a wicked man are failing.
and the Desires of a found Christian; wherein the Desires of a wicked man Are failing.
cc dt n2 pp-f dt j njp; c-crq dt n2 pp-f dt j n1 vbr vvg.
(12) text (DIV1)
799
Image 216
4741
These desires first of all, they were but flashes: for we never read that he had them long, they were meere flashes;
These Desires First of all, they were but flashes: for we never read that he had them long, they were mere flashes;
d n2 ord pp-f d, pns32 vbdr cc-acp n2: c-acp pns12 av-x vvn cst pns31 vhd pno32 av-j, pns32 vbdr j n2;
(12) text (DIV1)
800
Image 216
4742
as a sudden light, that rather blinds a man then shewes him the way: so these enlightnings they are not constant.
as a sudden Light, that rather blinds a man then shows him the Way: so these enlightenings they Are not constant.
c-acp dt j n1, cst av-c vvz dt n1 av vvz pno31 dt n1: av d n2 pns32 vbr xx j.
(12) text (DIV1)
800
Image 216
4743
Wicked men oft times haue sudden motions, and flashes, and desires, oh! that I might die the death of the righteous, oh!
Wicked men oft times have sudden motions, and flashes, and Desires, o! that I might die the death of the righteous, o!
j n2 av n2 vhb j n2, cc n2, cc n2, uh! cst pns11 vmd vvi dt n1 pp-f dt j, uh!
(12) text (DIV1)
800
Image 216
4744
that I were in such mans estate: but it is but a sudden flash, and lightning.
that I were in such men estate: but it is but a sudden flash, and lightning.
cst pns11 vbdr p-acp d ng1 n1: cc-acp pn31 vbz p-acp dt j n1, cc n1.
(12) text (DIV1)
800
Image 216
4745
They are like a torrent, a strong sudden streame, that comes suddenly and makes a noyse,
They Are like a torrent, a strong sudden stream, that comes suddenly and makes a noise,
pns32 vbr av-j dt n1, dt j j n1, cst vvz av-j cc vvz dt n1,
(12) text (DIV1)
800
Image 216
4746
but it hath no spring to feed it. The desires of Gods Children they are fed with a spring, they are constant;
but it hath no spring to feed it. The Desires of God's Children they Are fed with a spring, they Are constant;
cc-acp pn31 vhz dx n1 pc-acp vvi pn31. dt n2 pp-f npg1 n2 pns32 vbr vvn p-acp dt n1, pns32 vbr j;
(12) text (DIV1)
800
Image 216
4747
they are streames, and not flashes.
they Are streams, and not flashes.
pns32 vbr n2, cc xx n2.
(12) text (DIV1)
800
Image 216
4748
Againe this desire of this wretched man, it was not from an inward principle, an inward tast that he had of the good estate of Gods Children:
Again this desire of this wretched man, it was not from an inward principle, an inward taste that he had of the good estate of God's Children:
av d n1 pp-f d j n1, pn31 vbds xx p-acp dt j n1, dt j n1 cst pns31 vhd pp-f dt j n1 pp-f npg1 n2:
(12) text (DIV1)
801
Image 216
4749
but from an obiectiue delight, and admiration of somewhat that was offered to his conceite by the holy-ghost at this time.
but from an Objective delight, and admiration of somewhat that was offered to his conceit by the Holy Ghost At this time.
cc-acp p-acp dt n1 n1, cc n1 pp-f av d vbds vvn p-acp po31 n1 p-acp dt n1 p-acp d n1.
(12) text (DIV1)
801
Image 216
4750
It was not from any inward tast, and rellish in himselfe that he speakes, but from somewhat outward,
It was not from any inward taste, and relish in himself that he speaks, but from somewhat outward,
pn31 vbds xx p-acp d j n1, cc vvi p-acp px31 cst pns31 vvz, cc-acp p-acp av j,
(12) text (DIV1)
801
Image 216
4751
as a man that saw, and heard excellent things, that ravished him with admiration, though he had not interest in them himselfe.
as a man that saw, and herd excellent things, that ravished him with admiration, though he had not Interest in them himself.
c-acp dt n1 cst vvd, cc vvd j n2, cst vvd pno31 p-acp n1, cs pns31 vhd xx n1 p-acp pno32 px31.
(12) text (DIV1)
801
Image 216
4752
Againe in the third place, this desire of the happinesse of the estate of Gods children, it was not working and operative,
Again in the third place, this desire of the happiness of the estate of God's children, it was not working and operative,
av p-acp dt ord n1, d n1 pp-f dt n1 pp-f dt n1 pp-f npg1 n2, pn31 vbds xx vvg cc j-jn,
(12) text (DIV1)
802
Image 216
4753
but an uneffectuall desire, it had only a complacency, and pleasing in the thing desired: but there was not a desire to worke any thing to that end.
but an uneffectual desire, it had only a complacency, and pleasing in the thing desired: but there was not a desire to work any thing to that end.
cc-acp dt j n1, pn31 vhd av-j dt n1, cc vvg p-acp dt n1 vvd: cc-acp a-acp vbds xx dt n1 pc-acp vvi d n1 p-acp d n1.
(12) text (DIV1)
802
Image 216
4754
This wretch therefore would bee at his journeys end, before he had set one step forward to the journey.
This wretch Therefore would be At his journeys end, before he had Set one step forward to the journey.
np1 n1 av vmd vbi p-acp po31 ng1 n1, c-acp pns31 vhd vvn crd n1 av-j p-acp dt n1.
(12) text (DIV1)
802
Image 216
4755
It was a desire of the end without the meanes: It was not an operative effectuall, but a weake transient desire.
It was a desire of the end without the means: It was not an operative effectual, but a weak Transient desire.
pn31 vbds dt n1 pp-f dt n1 p-acp dt n2: pn31 vbds xx dt j-jn j, cc-acp dt j j n1.
(12) text (DIV1)
802
Image 216
4756
Where true desires are, they are not only constant, and proceed from an inward interest, & tastof the thing desired:
Where true Desires Are, they Are not only constant, and proceed from an inward Interest, & tastof the thing desired:
q-crq j n2 vbr, pns32 vbr xx av-j j, cc vvi p-acp dt j n1, cc av dt n1 vvd:
(12) text (DIV1)
802
Image 216
4757
but they are effectuall and operative, they set the soule and body, the whole man on worke, partly to use the meanes to attaine the thing desired,
but they Are effectual and operative, they Set the soul and body, the Whole man on work, partly to use the means to attain the thing desired,
cc-acp pns32 vbr j cc j-jn, pns32 vvd dt n1 cc n1, dt j-jn n1 p-acp n1, av pc-acp vvi dt n2 pc-acp vvi dt n1 vvd,
(12) text (DIV1)
802
Image 216
4758
and partly to remove the impediments:
and partly to remove the impediments:
cc av pc-acp vvi dt n2:
(12) text (DIV1)
802
Image 216
4759
for where desire is, there will be a removing of the impediments to the thing desired:
for where desire is, there will be a removing of the impediments to the thing desired:
c-acp c-crq n1 vbz, pc-acp vmb vbi dt n-vvg pp-f dt n2 p-acp dt n1 vvd:
(12) text (DIV1)
802
Image 216
4760
as hee that intends a journey, hee will consider what may hinder him, and what may helpe him in it;
as he that intends a journey, he will Consider what may hinder him, and what may help him in it;
c-acp pns31 cst vvz dt n1, pns31 vmb vvi r-crq vmb vvi pno31, cc q-crq vmb vvi pno31 p-acp pn31;
(12) text (DIV1)
802
Image 216
4761
he that sets not about these things, hee never meanes it; for a man cannot come to his journeyes end with wishing:
he that sets not about these things, he never means it; for a man cannot come to his journeys end with wishing:
pns31 cst vvz xx p-acp d n2, pns31 av-x vvz pn31; p-acp dt n1 vmbx vvi p-acp po31 n2 vvb p-acp vvg:
(12) text (DIV1)
802
Image 216
4762
we can attain nothing in this life with wishing.
we can attain nothing in this life with wishing.
pns12 vmb vvi pix p-acp d n1 p-acp vvg.
(12) text (DIV1)
802
Image 216
4763
There is a working (I say) that tends to remove impediments as farre as we may,
There is a working (I say) that tends to remove impediments as Far as we may,
pc-acp vbz dt vvg (pns11 vvb) cst vvz pc-acp vvi n2 c-acp av-j c-acp pns12 vmb,
(12) text (DIV1)
802
Image 216
4764
and tending to use all means to effect and bring the thing to passe.
and tending to use all means to Effect and bring the thing to pass.
cc vvg pc-acp vvi d n2 pc-acp vvi cc vvi dt n1 pc-acp vvi.
(12) text (DIV1)
802
Image 216
4765
We see then there is a maine difference betweene the desires of this wretched man Balaam, and the desires of the true Church of God.
We see then there is a main difference between the Desires of this wretched man balaam, and the Desires of the true Church of God.
pns12 vvb av pc-acp vbz dt j n1 p-acp dt n2 pp-f d j n1 np1, cc dt n2 pp-f dt j n1 pp-f np1.
(12) text (DIV1)
802
Image 216
4766
To goe on and follow the point a little further.
To go on and follow the point a little further.
p-acp vvi a-acp cc vvi dt n1 dt j av-jc.
(12) text (DIV1)
802
Image 216
4767
Where desires are in truth, the party that cherisheth those desires, will bee willing to have all helpe from others to have his desire accomplished.
Where Desires Are in truth, the party that Cherishes those Desires, will be willing to have all help from Others to have his desire accomplished.
c-crq n2 vbr p-acp n1, dt n1 cst vvz d n2, vmb vbi j pc-acp vhi d n1 p-acp n2-jn pc-acp vhi po31 n1 vvn.
(12) text (DIV1)
803
Image 216
4768
If a man desire to demolish a place, if any will come and helpe him downe with it,
If a man desire to demolish a place, if any will come and help him down with it,
cs dt n1 vvb pc-acp vvi dt n1, cs d vmb vvi cc vvi pno31 a-acp p-acp pn31,
(12) text (DIV1)
803
Image 216
4769
or if any man desire to weed his ground he that will helpe him, he will thanke him for his paines.
or if any man desire to weed his ground he that will help him, he will thank him for his pains.
cc cs d n1 vvb pc-acp vvi po31 n1 pns31 cst vmb vvi pno31, pns31 vmb vvi pno31 p-acp po31 n2.
(12) text (DIV1)
803
Image 216
4770
Where there is a true desire, there is a willing closing with all that offer themselves, that the thing desired may be brought to passe.
Where there is a true desire, there is a willing closing with all that offer themselves, that the thing desired may be brought to pass.
c-crq pc-acp vbz dt j n1, pc-acp vbz dt j n-vvg p-acp d cst vvb px32, cst dt n1 vvn vmb vbi vvn pc-acp vvi.
(12) text (DIV1)
803
Image 216
4771
Where there is a desire of the happy estate of Gods children, there will be a willing entertainment of any helpe.
Where there is a desire of the happy estate of God's children, there will be a willing entertainment of any help.
c-crq pc-acp vbz dt n1 pp-f dt j n1 pp-f npg1 n2, pc-acp vmb vbi dt j n1 pp-f d n1.
(12) text (DIV1)
803
Image 216
4772
Let a man come to a man that desires grace, and glory, and discover his especiall sins that hinder him, you must weed out this,
Let a man come to a man that Desires grace, and glory, and discover his especial Sins that hinder him, you must weed out this,
vvb dt n1 vvb p-acp dt n1 cst vvz n1, cc n1, cc vvi po31 j n2 cst vvb pno31, pn22 vmb vvi av d,
(12) text (DIV1)
803
Image 216
4773
and you must pull downe this, he will thankfully imbrace all admonitions, because he truly desires the end,
and you must pull down this, he will thankfully embrace all admonitions, Because he truly Desires the end,
cc pn22 vmb vvi a-acp d, pns31 vmb av-j vvi d n2, c-acp pns31 av-j vvz dt n1,
(12) text (DIV1)
803
Image 216
4774
therefore hee desires the meanes that tend to the end, hee desires the remooving of the hindrances, hee will be thankefull therefore for any helpe that he may have,
Therefore he Desires the means that tend to the end, he Desires the removing of the hindrances, he will be thankful Therefore for any help that he may have,
av pns31 vvz dt n2 cst vvb p-acp dt n1, pns31 vvz dt vvg pp-f dt n2, pns31 vmb vbi j av p-acp d n1 cst pns31 vmb vhi,
(12) text (DIV1)
803
Image 216
4775
and especially that of the ministery, that it may powerfully enter into his soul, and rip him up,
and especially that of the Ministry, that it may powerfully enter into his soul, and rip him up,
cc av-j d pp-f dt n1, cst pn31 vmb av-j vvi p-acp po31 n1, cc vvb pno31 a-acp,
(12) text (DIV1)
803
Image 216
4776
why? because hee desires to please God in all things, and he would not cherish a motion,
why? Because he Desires to please God in all things, and he would not cherish a motion,
q-crq? c-acp pns31 vvz pc-acp vvi np1 p-acp d n2, cc pns31 vmd xx vvi dt n1,
(12) text (DIV1)
803
Image 216
4777
or desire, contrary to the spirit of God: therefore the more corruption is presented, and made odious to him:
or desire, contrary to the Spirit of God: Therefore the more corruption is presented, and made odious to him:
cc n1, j-jn p-acp dt n1 pp-f np1: av dt av-dc n1 vbz vvn, cc vvd j p-acp pno31:
(12) text (DIV1)
803
Image 216
4778
the more the inward man is discovered, the more hee blesseth God, and blesseth the blessed instrument,
the more the inward man is discovered, the more he Blesses God, and Blesses the blessed Instrument,
dt av-dc dt j n1 vbz vvn, dt av-dc pns31 vvz np1, cc vvz dt j-vvn n1,
(12) text (DIV1)
803
Image 216
4779
and of all meanes he is willing to attend upon such ▪
and of all means he is willing to attend upon such ▪
cc pp-f d n2 pns31 vbz j pc-acp vvi p-acp d ▪
(12) text (DIV1)
803
Image 216
4780
Where there is swelling, and rising against the blessed meanes, either in private admonitions, or publike teaching, let men pretend what they will, there is no true desire of grace,
Where there is swelling, and rising against the blessed means, either in private admonitions, or public teaching, let men pretend what they will, there is no true desire of grace,
c-crq pc-acp vbz vvg, cc vvg p-acp dt j-vvn n2, av-d p-acp j n2, cc j n-vvg, vvb n2 vvi r-crq pns32 vmb, pc-acp vbz dx j n1 pp-f n1,
(12) text (DIV1)
804
Image 216
4781
and to be in the estate of Gods people, for then they would not be contrary to the means.
and to be in the estate of God's people, for then they would not be contrary to the means.
cc pc-acp vbi p-acp dt n1 pp-f npg1 n1, c-acp cs pns32 vmd xx vbi j-jn p-acp dt n2.
(12) text (DIV1)
804
Image 216
4782
This wretched man Balaam when the Angell stood in his way, with his sword drawne, to stoppe his way:
This wretched man balaam when the Angel stood in his Way, with his sword drawn, to stop his Way:
d j n1 np1 c-crq dt n1 vvd p-acp po31 n1, p-acp po31 n1 vvn, pc-acp vvi po31 n1:
(12) text (DIV1)
804
Image 216
4783
yet notwithstanding he goes on still, he was so carryed with covetousnesse, and so blinded, that neither the miracle of the beast speaking,
yet notwithstanding he Goes on still, he was so carried with covetousness, and so blinded, that neither the miracle of the beast speaking,
av c-acp pns31 vvz a-acp av, pns31 vbds av vvn p-acp n1, cc av vvn, cst dx dt n1 pp-f dt n1 vvg,
(12) text (DIV1)
804
Image 216
4784
nor of the Angell in his way, nor God in the way could stoppe him;
nor of the Angel in his Way, nor God in the Way could stop him;
ccx pp-f dt n1 p-acp po31 n1, ccx np1 p-acp dt n1 vmd vvi pno31;
(12) text (DIV1)
804
Image 216
4785
alas, where was this desire then? No, no, the glo ry of earthly things dazeled the glory of the estate of Gods people;
alas, where was this desire then? No, no, the glow Rye of earthly things dazzled the glory of the estate of God's people;
uh, q-crq vbds d n1 av? uh-dx, uh-dx, dt n1 zz pp-f j n2 vvn dt n1 pp-f dt n1 pp-f npg1 n1;
(12) text (DIV1)
804
Image 216
4786
therefore wee see hee goes against all meanes that was used to stop him in his journey.
Therefore we see he Goes against all means that was used to stop him in his journey.
av pns12 vvb pns31 vvz p-acp d n2 cst vbds vvn pc-acp vvi pno31 p-acp po31 n1.
(12) text (DIV1)
804
Image 216
4787
If a man desire to be good, and to leave his sinnes, he will not stand against the meanes.
If a man desire to be good, and to leave his Sins, he will not stand against the means.
cs dt n1 vvb pc-acp vbi j, cc pc-acp vvi po31 n2, pns31 vmb xx vvi p-acp dt n2.
(12) text (DIV1)
805
Image 216
4788
Have wee not many that stand against the Ministery of Gods Ministers, are Gods Angels, they stand in the way,
Have we not many that stand against the Ministry of God's Ministers, Are God's Angels, they stand in the Way,
vhb pns12 xx d cst vvb p-acp dt n1 pp-f npg1 n2, vbr n2 n2, pns32 vvb p-acp dt n1,
(12) text (DIV1)
806
Image 216
4789
and tell people, if you live in this course you shall not inherite heaven;
and tell people, if you live in this course you shall not inherit heaven;
cc vvb n1, cs pn22 vvb p-acp d n1 pn22 vmb xx vvi n1;
(12) text (DIV1)
806
Image 216
4790
if you live in oppression, and base lusts, unlesse you be changed, you shall all perish.
if you live in oppression, and base Lustiest, unless you be changed, you shall all perish.
cs pn22 vvb p-acp n1, cc j n2, cs pn22 vbb vvn, pn22 vmb d vvi.
(12) text (DIV1)
806
Image 216
4791
They come to particular reproofes, and hold forth the sword of Gods Spirit; yet men breake through all and wreake their malice upon Gods Messengers.
They come to particular reproofs, and hold forth the sword of God's Spirit; yet men break through all and wreak their malice upon God's Messengers.
pns32 vvb p-acp j n2, cc vvb av dt n1 pp-f npg1 n1; av n2 vvb p-acp d cc vvi po32 n1 p-acp npg1 n2.
(12) text (DIV1)
806
Image 216
4792
Is here a true desire when they are not willing to have the hinderances removed? when there is not respect of the meanes that should be used?
Is Here a true desire when they Are not willing to have the hindrances removed? when there is not respect of the means that should be used?
vbz av dt j n1 c-crq pns32 vbr xx j pc-acp vhi dt n2 vvn? c-crq pc-acp vbz xx n1 pp-f dt n2 cst vmd vbi vvn?
(12) text (DIV1)
806
Image 216
4793
Againe true desires of grace, they are growing desires: though they bee little in the beginning as springs are, yet as the springs grow,
Again true Desires of grace, they Are growing Desires: though they be little in the beginning as springs Are, yet as the springs grow,
av j n2 pp-f n1, pns32 vbr vvg n2: cs pns32 vbb j p-acp dt n1 p-acp n2 vbr, av c-acp dt n2 vvb,
(12) text (DIV1)
807
Image 216
4794
so doe the waters that come from them: so these desires, they grow more and more still:
so do the waters that come from them: so these Desires, they grow more and more still:
av vdb dt n2 cst vvb p-acp pno32: av d n2, pns32 vvb dc cc av-dc av:
(12) text (DIV1)
807
Image 216
4795
They grow sometimes in Gods children, that they will have no stop, till they come to have their sull desire, to have perfect union and communion with God in heaven.
They grow sometime in God's children, that they will have no stop, till they come to have their sull desire, to have perfect Union and communion with God in heaven.
pns32 vvb av p-acp npg1 n2, cst pns32 vmb vhi dx n1, c-acp pns32 vvb pc-acp vhi po32 j n1, pc-acp vhi j n1 cc n1 p-acp np1 p-acp n1.
(12) text (DIV1)
807
Image 216
4796
The desires of a blessed soule, they are never satisfied, till it come to heaven. Let him kisse me with the kisses of his mouth, saith the Church:
The Desires of a blessed soul, they Are never satisfied, till it come to heaven. Let him kiss me with the Kisses of his Mouth, Says the Church:
dt n2 pp-f dt j-vvn n1, pns32 vbr av-x vvn, c-acp pn31 vvb p-acp n1. vvb pno31 vvi pno11 p-acp dt n2 pp-f po31 n1, vvz dt n1:
(12) text (DIV1)
807
Image 216
4797
oh, let mee have nearer communion with Christ.
o, let me have nearer communion with christ.
uh, vvb pno11 vhb jc n1 p-acp np1.
(12) text (DIV1)
807
Image 216
4798
It desires in the vord and sacraments to come nearer and closer to God, and in death then, Come Lord Iesus, come quickly.
It Desires in the vord and Sacraments to come nearer and closer to God, and in death then, Come Lord Iesus, come quickly.
pn31 vvz p-acp dt n1 cc n2 pc-acp vvi av-jc cc av-jc p-acp np1, cc p-acp n1 av, vvb n1 np1, vvb av-j.
(12) text (DIV1)
807
Image 216
4799
And when the soule is in heaven, there is yet nearer union, a desire of the bodies resurrection that both may be for ever with the Lord.
And when the soul is in heaven, there is yet nearer Union, a desire of the bodies resurrection that both may be for ever with the Lord.
cc c-crq dt n1 vbz p-acp n1, pc-acp vbz av jc n1, dt n1 pp-f dt ng1 n1 cst d vmb vbi p-acp av p-acp dt n1.
(12) text (DIV1)
807
Image 216
4800
Till a Christian be perfect in body and soule, there is desire upon desire, till all desires be accomplished:
Till a Christian be perfect in body and soul, there is desire upon desire, till all Desires be accomplished:
p-acp dt njp vbb j p-acp n1 cc n1, pc-acp vbz n1 p-acp n1, c-acp d n2 vbb vvn:
(12) text (DIV1)
807
Image 216
4801
they are growing desires, as S. Peter saith, As new born babes desire the sincere milke of the word, that yee may grow thereby.
they Are growing Desires, as S. Peter Says, As new born babes desire the sincere milk of the word, that ye may grow thereby.
pns32 vbr vvg n2, c-acp np1 np1 vvz, p-acp j j-vvn n2 vvb dt j n1 pp-f dt n1, cst pn22 vmb vvi av.
(12) text (DIV1)
807
Image 216
4802
It is a desire that is never satisfied, because there is alway somewhat to be desired till we be perfectly happy.
It is a desire that is never satisfied, Because there is always somewhat to be desired till we be perfectly happy.
pn31 vbz dt n1 cst vbz av-x vvn, c-acp pc-acp vbz av av pc-acp vbi vvn c-acp pns12 vbb av-j j.
(12) text (DIV1)
807
Image 216
4803
And then they are desires that will not bee stilled. A child, if it have not strong desires, it will be stilled with an apple:
And then they Are Desires that will not be stilled. A child, if it have not strong Desires, it will be stilled with an apple:
cc av pns32 vbr n2 cst vmb xx vbi vvn. dt n1, cs pn31 vhb xx j n2, pn31 vmb vbi vvn p-acp dt n1:
(12) text (DIV1)
808
Image 216
4804
but if the desires be strong, nothing will still it but the dug:
but if the Desires be strong, nothing will still it but the dug:
cc-acp cs dt n2 vbb j, pix vmb av pn31 p-acp dt n1:
(12) text (DIV1)
808
Image 216
4805
so Gods Children, if their desires be strong, it is no bauble they desire, nothing but grace and inward comfort will quiet the inward man.
so God's Children, if their Desires be strong, it is no bauble they desire, nothing but grace and inward Comfort will quiet the inward man.
av npg1 n2, cs po32 n2 vbb j, pn31 vbz dx n1 pns32 vvb, pix cc-acp n1 cc j n1 vmb vvi dt j n1.
(12) text (DIV1)
808
Image 216
4806
It is a desire that is growing, and strong, it will not be staid with any thing in this world,
It is a desire that is growing, and strong, it will not be stayed with any thing in this world,
pn31 vbz dt n1 cst vbz vvg, cc j, pn31 vmb xx vbi vvn p-acp d n1 p-acp d n1,
(12) text (DIV1)
808
Image 216
4807
but wil break through all impediments, as a strong stream, it will never rest, till it have communion with God.
but will break through all impediments, as a strong stream, it will never rest, till it have communion with God.
cc-acp vmb vvi p-acp d n2, c-acp dt j n1, pn31 vmb av-x vvi, c-acp pn31 vhb n1 p-acp np1.
(12) text (DIV1)
808
Image 216
4808
And therefore the desires that men think are good, and earnest enough, that goe on plodding in a constant course,
And Therefore the Desires that men think Are good, and earnest enough, that go on plodding in a constant course,
cc av dt n2 cst n2 vvb vbr j, cc j av-d, cst vvb p-acp vvg p-acp dt j n1,
(12) text (DIV1)
808
Image 216
4809
and never labour to grow, they are no desires at all, no sanctified desires from a supernaturall principle of grace.
and never labour to grow, they Are no Desires At all, no sanctified Desires from a supernatural principle of grace.
cc av-x vvb pc-acp vvi, pns32 vbr dx n2 p-acp d, dx j-vvn n2 p-acp dt j n1 pp-f n1.
(12) text (DIV1)
808
Image 216
4810
The desires of a Christian grow, and are never satisfied till hee have perfect happinesse.
The Desires of a Christian grow, and Are never satisfied till he have perfect happiness.
dt n2 pp-f dt njp vvi, cc vbr av-x vvn c-acp pns31 vhb j n1.
(12) text (DIV1)
808
Image 216
4811
The three worthies of David brake through the host, and got the water of Bethel for David, oh that I had of the water of Bethel.
The three worthies of David brake through the host, and god the water of Bethel for David, o that I had of the water of Bethel.
dt crd n2-j pp-f np1 vvd p-acp dt n1, cc vvd dt n1 pp-f np1 p-acp np1, uh cst pns11 vhd pp-f dt n1 pp-f np1.
(12) text (DIV1)
809
Image 216
4812
So where there are strong desires, they are like Davids worthies, they carry the soule through all impediments, they grow stronger and stronger,
So where there Are strong Desires, they Are like Davids worthies, they carry the soul through all impediments, they grow Stronger and Stronger,
av c-crq pc-acp vbr j n2, pns32 vbr av-j npg1 n2-j, pns32 vvb dt n1 p-acp d n2, pns32 vvb jc cc jc,
(12) text (DIV1)
809
Image 216
4813
and are never satisfied till they come to the water of life. Let us consider these things, whether we have this desire or no:
and Are never satisfied till they come to the water of life. Let us Consider these things, whither we have this desire or no:
cc vbr av-x vvn c-acp pns32 vvb p-acp dt n1 pp-f n1. vvb pno12 vvi d n2, cs pns12 vhb d n1 cc dx:
(12) text (DIV1)
809
Image 216
4814
if we have but sometimes flashes, inconstant, ineffectuall desires, desires that grow not, that are soone satisfied,
if we have but sometime flashes, inconstant, ineffectual Desires, Desires that grow not, that Are soon satisfied,
cs pns12 vhb p-acp av vvz, j, j n2, n2 cst vvb xx, cst vbr av vvn,
(12) text (DIV1)
809
Image 216
4815
and are stilled with any thing, alas, these desires the spirit of God never kindled,
and Are stilled with any thing, alas, these Desires the Spirit of God never kindled,
cc vbr vvn p-acp d n1, uh, d vvz dt n1 pp-f np1 av-x vvn,
(12) text (DIV1)
809
Image 216
4816
and bred in the heart, they are ordinary flashes, that shall serve for our deeper damnation.
and bred in the heart, they Are ordinary flashes, that shall serve for our Deeper damnation.
cc vvn p-acp dt n1, pns32 vbr j n2, cst vmb vvi p-acp po12 jc-jn n1.
(12) text (DIV1)
809
Image 216
4817
Therefore let us take heed, and not rest in a cast-awayes estate, let us not rest in Balaams state,
Therefore let us take heed, and not rest in a castaways estate, let us not rest in Balaams state,
av vvb pno12 vvi n1, cc xx vvi p-acp dt n2 n1, vvb pno12 xx vvi p-acp npg1 n1,
(12) text (DIV1)
809
Image 216
4818
but labour that the desires of our souls may be as they should. Desires (I confesse) are the best character to know a Christian:
but labour that the Desires of our Souls may be as they should. Desires (I confess) Are the best character to know a Christian:
cc-acp n1 cst dt n2 pp-f po12 n2 vmb vbi c-acp pns32 vmd. vvz (pns11 vvb) vbr dt js n1 pc-acp vvi dt njp:
(12) text (DIV1)
809
Image 216
4819
for workes may be hypocriticall, desires are naturall. Therefore wee ought to consider our desires, what they are, whether true or no:
for works may be hypocritical, Desires Are natural. Therefore we ought to Consider our Desires, what they Are, whither true or no:
c-acp n2 vmb vbi j, n2 vbr j. av pns12 vmd p-acp vvi po12 n2, r-crq pns32 vbr, cs j cc dx:
(12) text (DIV1)
810
Image 216
4820
for the first thing that issues from the soul are desires & thoghts, thoghts stir up desires.
for the First thing that issues from the soul Are Desires & thoughts, thoughts stir up Desires.
c-acp dt ord n1 cst vvz p-acp dt n1 vbr n2 cc n2, n2 vvb p-acp n2.
(12) text (DIV1)
810
Image 216
4821
This inward immediate stirring of of the soule, discovers the truth of the soule, better then outward things.
This inward immediate stirring of of the soul, discovers the truth of the soul, better then outward things.
d j j n-vvg pp-f pp-f dt n1, vvz dt n1 pp-f dt n1, jc cs j n2.
(12) text (DIV1)
810
Image 216
4822
Let us oft therefore examine our desires: And let me adde this one thing to the other:
Let us oft Therefore examine our Desires: And let me add this one thing to the other:
vvb pno12 av av vvi po12 n2: cc vvb pno11 vvi d crd n1 p-acp dt n-jn:
(12) text (DIV1)
810
Image 216
4823
let us examine our desires by this, besides the rest, whether we desire holinesse, and the restauration of the Image of God, the new creature,
let us examine our Desires by this, beside the rest, whither we desire holiness, and the restauration of the Image of God, the new creature,
vvb pno12 vvi po12 n2 p-acp d, p-acp dt n1, cs pns12 vvb n1, cc dt n1 pp-f dt n1 pp-f np1, dt j n1,
(12) text (DIV1)
810
Image 216
4824
and to have victory against our corruptions, to be in a state that we may not sinne against God, to have the spirit, to be new born,
and to have victory against our corruptions, to be in a state that we may not sin against God, to have the Spirit, to be new born,
cc pc-acp vhi n1 p-acp po12 n2, pc-acp vbi p-acp dt n1 cst pns12 vmb xx n1 p-acp np1, pc-acp vhi dt n1, pc-acp vbi j vvn,
(12) text (DIV1)
810
Image 216
4825
as well as we desire happinesse, and exemption from misery.
as well as we desire happiness, and exemption from misery.
c-acp av c-acp pns12 vvb n1, cc n1 p-acp n1.
(12) text (DIV1)
810
Image 216
4826
Balaam desired happinesse, but hee desired not the Image of God upon his Soule, for then he would not have bin carried with a covetous divell against all meanes.
balaam desired happiness, but he desired not the Image of God upon his Soul, for then he would not have been carried with a covetous Devil against all means.
np1 vvd n1, cc-acp pns31 vvd xx dt n1 pp-f np1 p-acp po31 n1, c-acp cs pns31 vmd xx vhi vbn vvn p-acp dt j n1 p-acp d n2.
(12) text (DIV1)
810
Image 216
4827
No, his desire was after a glympse of Gods childrens glory only. A wicked man can never desire to be in heaven as he should be:
No, his desire was After a glimpse of God's Children's glory only. A wicked man can never desire to be in heaven as he should be:
uh-dx, po31 n1 vbds p-acp dt n1 pp-f npg1 ng2 n1 av-j. dt j n1 vmb av-x vvi pc-acp vbi p-acp n1 c-acp pns31 vmd vbi:
(12) text (DIV1)
810
Image 216
4828
for how should we desire to be in heaven? to be freed from sinne, that wee may praise God,
for how should we desire to be in heaven? to be freed from sin, that we may praise God,
c-acp c-crq vmd pns12 vvi p-acp vbb p-acp n1? pc-acp vbi vvn p-acp n1, cst pns12 vmb vvi np1,
(12) text (DIV1)
811
Image 216
4829
and love God, that there may be no combate betweene the flesh and the spirit.
and love God, that there may be no combat between the Flesh and the Spirit.
cc n1 np1, cst a-acp vmb vbi dx n1 p-acp dt n1 cc dt n1.
(12) text (DIV1)
811
Image 216
4830
Can he wish this? No, his happinesse is as a swine to wallow in the mire,
Can he wish this? No, his happiness is as a Swine to wallow in the mire,
vmb pns31 vvi d? uh-dx, po31 n1 vbz p-acp dt n1 pc-acp vvi p-acp dt n1,
(12) text (DIV1)
811
Image 216
4831
and he desires to enjoy sensible delights:
and he Desires to enjoy sensible delights:
cc pns31 vvz pc-acp vvi j n2:
(12) text (DIV1)
811
Image 216
4832
as for spirituall things, especially the Image of God, and the vision of God, they are not fit objects for him,
as for spiritual things, especially the Image of God, and the vision of God, they Are not fit objects for him,
c-acp p-acp j n2, av-j dt n1 pp-f np1, cc dt n1 pp-f np1, pns32 vbr xx j n2 p-acp pno31,
(12) text (DIV1)
811
Image 216
4833
as farre as it is a freedome from sin, but as hee hath a conceit, oh, there are goodly things to be seene, &c. So it corresponds with his disposition,
as Far as it is a freedom from since, but as he hath a conceit, o, there Are goodly things to be seen, etc. So it corresponds with his disposition,
c-acp av-j c-acp pn31 vbz dt n1 p-acp n1, cc-acp c-acp pns31 vhz dt n1, uh, pc-acp vbr j n2 pc-acp vbi vvn, av av pn31 vvz p-acp po31 n1,
(12) text (DIV1)
811
Image 216
4834
but to bee free from Sin, and from the conflict of the flesh and spirit, and to be set at liberty to serve God alway, he cannot desire it so.
but to be free from since, and from the conflict of the Flesh and Spirit, and to be Set At liberty to serve God always, he cannot desire it so.
cc-acp pc-acp vbi j p-acp n1, cc p-acp dt n1 pp-f dt n1 cc n1, cc pc-acp vbi vvn p-acp n1 pc-acp vvi np1 av, pns31 vmbx vvi pn31 av.
(12) text (DIV1)
811
Image 216
4835
Tell him of heaven, he loves it not, there is no gold, there is not that, that he affects,
Tell him of heaven, he loves it not, there is no gold, there is not that, that he affects,
vvb pno31 pp-f n1, pns31 vvz pn31 xx, pc-acp vbz dx n1, pc-acp vbz xx d, cst pns31 vvz,
(12) text (DIV1)
811
Image 216
4836
therfore he cares not for it, he cannot relish it, he is not changed.
Therefore he Cares not for it, he cannot relish it, he is not changed.
av pns31 vvz xx p-acp pn31, pns31 vmbx vvi pn31, pns31 vbz xx vvn.
(12) text (DIV1)
811
Image 216
4837
Therefore it is a notable Character of a true Christian to desire heaven, to be freed from sinne, to have communion with God in holinesse, other prerogatives will follow this.
Therefore it is a notable Character of a true Christian to desire heaven, to be freed from sin, to have communion with God in holiness, other prerogatives will follow this.
av pn31 vbz dt j n1 pp-f dt j np1 pc-acp vvi n1, pc-acp vbi vvn p-acp n1, pc-acp vhi n1 p-acp np1 p-acp n1, j-jn n2 vmb vvi d.
(12) text (DIV1)
811
Image 216
4838
Let us therefore consider what our desires are, how they are carryed: for desires discover what the soule is.
Let us Therefore Consider what our Desires Are, how they Are carried: for Desires discover what the soul is.
vvb pno12 av vvi r-crq po12 n2 vbr, c-crq pns32 vbr vvn: c-acp n2 vvb q-crq dt n1 vbz.
(12) text (DIV1)
812
Image 216
4839
As a spring is discovered by the vapours that are about it; so is this hidden state of the soule, discovered by the breaking out of desires.
As a spring is discovered by the vapours that Are about it; so is this hidden state of the soul, discovered by the breaking out of Desires.
p-acp dt n1 vbz vvn p-acp dt n2 cst vbr p-acp pn31; av vbz d j-vvn n1 pp-f dt n1, vvn p-acp dt n-vvg av pp-f n2.
(12) text (DIV1)
812
Image 216
4840
They are the breath, and vapour of the soule.
They Are the breath, and vapour of the soul.
pns32 vbr dt n1, cc n1 pp-f dt n1.
(12) text (DIV1)
812
Image 216
4841
Let us consider what is set highest in our soules, what we desire most of all.
Let us Consider what is Set highest in our Souls, what we desire most of all.
vvb pno12 vvi r-crq vbz vvn js p-acp po12 n2, r-crq pns12 vvb ds pp-f d.
(12) text (DIV1)
812
Image 216
4842
Oh! a Christian soule that hath tasted of the loving kindnesse of the Lord, accounts it better then life it selfe.
Oh! a Christian soul that hath tasted of the loving kindness of the Lord, accounts it better then life it self.
uh dt njp n1 cst vhz vvn pp-f dt j-vvg n1 pp-f dt n1, vvz pn31 av-jc cs n1 pn31 n1.
(12) text (DIV1)
812
Image 216
4843
It is not Corne, and wine, and oyle he desires, but Lord shew me the light of thy countenance.
It is not Corn, and wine, and oil he Desires, but Lord show me the Light of thy countenance.
pn31 vbz xx n1, cc n1, cc n1 pns31 vvz, p-acp n1 vvb pno11 dt n1 pp-f po21 n1.
(12) text (DIV1)
812
Image 216
4844
The desires of his heart are large to serve God, and to doe good, more then for the things of the world.
The Desires of his heart Are large to serve God, and to do good, more then for the things of the world.
dt n2 pp-f po31 n1 vbr j pc-acp vvi np1, cc pc-acp vdi j, av-dc cs p-acp dt n2 pp-f dt n1.
(12) text (DIV1)
812
Image 216
4845
He desires earthly things, but as instruments for better things; and this is the desire of every sanctified soule in some measure.
He Desires earthly things, but as Instruments for better things; and this is the desire of every sanctified soul in Some measure.
pns31 vvz j n2, cc-acp c-acp n2 p-acp jc n2; cc d vbz dt n1 pp-f d j-vvn n1 p-acp d n1.
(12) text (DIV1)
812
Image 216
4846
Let us hence make a use of convinction of the folly of base men, that live in the Church,
Let us hence make a use of convinction of the folly of base men, that live in the Church,
vvb pno12 av vvi dt n1 pp-f n1 pp-f dt n1 pp-f j n2, cst vvb p-acp dt n1,
(12) text (DIV1)
813
Image 216
4847
and yet come not so farre as Balaam, that come not so farre as those that shall goe to hell.
and yet come not so Far as balaam, that come not so Far as those that shall go to hell.
cc av vvb xx av av-j c-acp np1, cst vvb xx av av-j c-acp d cst vmb vvi p-acp n1.
(12) text (DIV1)
813
Image 216
4848
They turne over all Religion, to a Lord have mercy upon us, and Christ dyed for us, and we hope we have soules to God ward,
They turn over all Religion, to a Lord have mercy upon us, and christ died for us, and we hope we have Souls to God ward,
pns32 vvb p-acp d n1, p-acp dt n1 vhb n1 p-acp pno12, cc np1 vvd p-acp pno12, cc pns12 vvb pns12 vhb n2 p-acp np1 n1,
(12) text (DIV1)
813
Image 216
4849
as good as the best, and to a few short broken things.
as good as the best, and to a few short broken things.
c-acp j c-acp dt js, cc p-acp dt d j j-vvn n2.
(12) text (DIV1)
813
Image 216
4850
They turne Religion to compendiums, to a narrow compasse, and make the vvay to it wide,
They turn Religion to compendiums, to a narrow compass, and make the Way to it wide,
pns32 vvb n1 p-acp n2, p-acp dt j n1, cc vvi dt n1 p-acp pn31 av-j,
(12) text (DIV1)
813
Image 216
4851
and broad, and complaine of Preachers, that they straiten the way to heaven. This is the disposition of worldlings;
and broad, and complain of Preachers, that they straiten the Way to heaven. This is the disposition of worldlings;
cc j, cc vvi pp-f n2, cst pns32 vvn dt n1 p-acp n1. d vbz dt n1 pp-f n2;
(12) text (DIV1)
813
Image 216
4852
whereas alas, there must be a righteousnesse that must exceed the righteousnesse of the Scribes and Pharises:
whereas alas, there must be a righteousness that must exceed the righteousness of the Scribes and Pharisees:
cs uh, pc-acp vmb vbi dt n1 cst vmb vvi dt n1 pp-f dt n2 cc np2:
(12) text (DIV1)
814
Image 216
4853
there must be a righteousnesse from an inward principle, there must be a strong, constant desire of righteousnesse more then of any thing in the world,
there must be a righteousness from an inward principle, there must be a strong, constant desire of righteousness more then of any thing in the world,
a-acp vmb vbi dt n1 p-acp dt j n1, pc-acp vmb vbi dt j, j n1 pp-f n1 av-dc cs pp-f d n1 p-acp dt n1,
(12) text (DIV1)
814
Image 216
4854
before we can be assured of our interest, and part with Gods people. Let us take heed, that we delude not our selves this way.
before we can be assured of our Interest, and part with God's people. Let us take heed, that we delude not our selves this Way.
c-acp pns12 vmb vbi vvn pp-f po12 n1, cc n1 p-acp ng1 n1. vvb pno12 vvi n1, cst pns12 vvb xx po12 n2 d n1.
(12) text (DIV1)
814
Image 216
4855
But to come to an use of direction.
But to come to an use of direction.
p-acp pc-acp vvi p-acp dt n1 pp-f n1.
(12) text (DIV1)
815
Image 216
4856
How may we so carry our selves, as we may have a spring of blessed desires, a spring of holy desires, that may comfort us, that we may have our interest,
How may we so carry our selves, as we may have a spring of blessed Desires, a spring of holy Desires, that may Comfort us, that we may have our Interest,
c-crq vmb pns12 av vvb po12 n2, c-acp pns12 vmb vhi dt n1 pp-f j-vvn n2, dt n1 pp-f j n2, cst vmb vvi pno12, cst pns12 vmb vhi po12 n1,
(12) text (DIV1)
815
Image 216
4857
and portion in the state of Gods people? That we may have these desires, let us desire of God the spirit of revelation; desires follow discovery:
and portion in the state of God's people? That we may have these Desires, let us desire of God the Spirit of Revelation; Desires follow discovery:
cc n1 p-acp dt n1 pp-f npg1 n1? cst pns12 vmb vhi d n2, vvb pno12 vvi pp-f np1 dt n1 pp-f n1; n2 vvb n1:
(12) text (DIV1)
815
Image 216
4858
for desires are the vent of the soule upon the discovery of some excellency it beleeves.
for Desires Are the vent of the soul upon the discovery of Some excellency it believes.
c-acp n2 vbr dt n1 pp-f dt n1 p-acp dt n1 pp-f d n1 pn31 vvz.
(12) text (DIV1)
816
Image 216
4859
Therefore let us beg of God, the spirit of revelation, to discover the excellent estate of Gods people.
Therefore let us beg of God, the Spirit of Revelation, to discover the excellent estate of God's people.
av vvb pno12 vvi pp-f np1, dt n1 pp-f n1, pc-acp vvi dt j n1 pp-f npg1 n1.
(12) text (DIV1)
816
Image 216
4860
And because this is given in the use of meanes;
And Because this is given in the use of means;
cc c-acp d vbz vvn p-acp dt n1 pp-f n2;
(12) text (DIV1)
816
Image 216
4861
let us present our selves with all diligence under such means, as where we may have somewhat of the Kingdome of God, that the riches of Christ being unfolded;
let us present our selves with all diligence under such means, as where we may have somewhat of the Kingdom of God, that the riches of christ being unfolded;
vvb pno12 vvi po12 n2 p-acp d n1 p-acp d n2, p-acp c-crq pns12 vmb vhi av pp-f dt n1 pp-f np1, cst dt n2 pp-f np1 vbg vvn;
(12) text (DIV1)
816
Image 216
4862
our desires may be carryed to such things;
our Desires may be carried to such things;
po12 n2 vmb vbi vvn p-acp d n2;
(12) text (DIV1)
816
Image 216
4863
for there is never any discovery of holy, and good, and gracious things to a Christian soule,
for there is never any discovery of holy, and good, and gracious things to a Christian soul,
c-acp pc-acp vbz av d n1 pp-f j, cc j, cc j n2 p-acp dt njp n1,
(12) text (DIV1)
816
Image 216
4864
but there are new desires stirred up. Our soules are like a mill that grinds what is put into it:
but there Are new Desires stirred up. Our Souls Are like a mill that grinds what is put into it:
cc-acp pc-acp vbr j n2 vvn a-acp. po12 n2 vbr av-j dt n1 cst vvz q-crq vbz vvn p-acp pn31:
(12) text (DIV1)
816
Image 216
4865
so the soule it workes upon the things that are put into it, if it have good desires,
so the soul it works upon the things that Are put into it, if it have good Desires,
av dt n1 pn31 vvz p-acp dt n2 cst vbr vvn p-acp pn31, cs pn31 vhb j n2,
(12) text (DIV1)
816
Image 216
4866
and good thoughts put into it by good meanes used, and by prayer, it feeds upon them:
and good thoughts put into it by good means used, and by prayer, it feeds upon them:
cc j n2 vvn p-acp pn31 p-acp j n2 vvn, cc p-acp n1, pn31 vvz p-acp pno32:
(12) text (DIV1)
816
Image 216
4867
let us alway therefore be under some good meanes, that good thoughts may be ministred unto us, that may stirre up gracious desires for the soule to worke upon.
let us always Therefore be under Some good means, that good thoughts may be ministered unto us, that may stir up gracious Desires for the soul to work upon.
vvb pno12 av av vbi p-acp d j n2, cst j n2 vmb vbi vvn p-acp pno12, cst vmb vvi a-acp j n2 p-acp dt n1 pc-acp vvi p-acp.
(12) text (DIV1)
816
Image 216
4868
Let us be in good company. Saul among the Prophets we see hee prophesied:
Let us be in good company. Saul among the prophets we see he prophesied:
vvb pno12 vbi p-acp j n1. np1 p-acp dt ng1 pns12 vvb pns31 vvd:
(12) text (DIV1)
816
Image 216
4869
and the heart is kindled and enflamed, when we are among those that are better then our selves, especially if their hearts be inlarged to speake of good things: but to come nearer.
and the heart is kindled and inflamed, when we Are among those that Are better then our selves, especially if their hearts be enlarged to speak of good things: but to come nearer.
cc dt n1 vbz vvn cc vvn, c-crq pns12 vbr p-acp d cst vbr jc cs po12 n2, av-j cs po32 n2 vbb vvn pc-acp vvi pp-f j n2: cc-acp pc-acp vvi av-jc.
(12) text (DIV1)
816
Image 216
4870
That we may have holy, and gracious, and constant desires, let us take notice and make tryall continually of the state and frame of our soules, which way for the present they are carryed, in what current our desires run.
That we may have holy, and gracious, and constant Desires, let us take notice and make trial continually of the state and frame of our Souls, which Way for the present they Are carried, in what current our Desires run.
cst pns12 vmb vhi j, cc j, cc j n2, vvb pno12 vvi n1 cc vvi n1 av-j pp-f dt n1 cc n1 pp-f po12 n2, r-crq n1 p-acp dt j pns32 vbr vvn, p-acp r-crq n1 po12 n2 vvi.
(12) text (DIV1)
817
Image 216
4871
If they runne the right way, to heavenly things, it is well, if not, take notice what drawes,
If they run the right Way, to heavenly things, it is well, if not, take notice what draws,
cs pns32 vvb dt j-jn n1, p-acp j n2, pn31 vbz av, cs xx, vvb n1 r-crq vvz,
(12) text (DIV1)
817
Image 216
4872
and diverts, and turnes the streames of our desires the false way:
and diverts, and turns the streams of our Desires the false Way:
cc vvz, cc vvz dt n2 pp-f po12 n2 dt j n1:
(12) text (DIV1)
817
Image 216
4873
let us thinke what the things be, and the condition of those things that drawes our desires downe,
let us think what the things be, and the condition of those things that draws our Desires down,
vvb pno12 vvi r-crq dt n2 vbb, cc dt n1 pp-f d n2 cst vvz po12 n2 a-acp,
(12) text (DIV1)
817
Image 216
4874
and make us earthly and worldly, whether the pleasures, or profits or honours of this life.
and make us earthly and worldly, whither the pleasures, or profits or honours of this life.
cc vvb pno12 j cc j, cs dt n2, cc n2 cc n2 pp-f d n1.
(12) text (DIV1)
817
Image 216
4875
The way to have better desires is, to weane our selves from these things, by a constant, holy meditation of the vanity of these things, that the soule is carryed after.
The Way to have better Desires is, to wean our selves from these things, by a constant, holy meditation of the vanity of these things, that the soul is carried After.
dt n1 pc-acp vhi jc n2 vbz, pc-acp vvi po12 n2 p-acp d n2, p-acp dt j, j n1 pp-f dt n1 pp-f d n2, cst dt n1 vbz vvn a-acp.
(12) text (DIV1)
817
Image 216
4876
Salomon to weane his heart from these desires, from placing too much happinesse in these things, he sets them before him,Solomon to wean his heart from these Desires, from placing too much happiness in these things, he sets them before him,
np1 pc-acp vvi po31 n1 p-acp d n2, p-acp vvg av d n1 p-acp d n2, pns31 vvz pno32 p-acp pno31,
(12) text (DIV1)
817
Image 216
4877
and saith, they were vanity, and vexation of spirit.
and Says, they were vanity, and vexation of Spirit.
cc vvz, pns32 vbdr n1, cc n1 pp-f n1.
(12) text (DIV1)
817
Image 216
4878
Let us set them before us, as nothing, as they will be ere long, Heaven and earth will passe away, the world will passe away,
Let us Set them before us, as nothing, as they will be ere long, Heaven and earth will pass away, the world will pass away,
vvb pno12 vvi pno32 p-acp pno12, c-acp pix, c-acp pns32 vmb vbi a-acp j, n1 cc n1 vmb vvi av, dt n1 vmb vvi av,
(12) text (DIV1)
817
Image 216
4879
and the concupiscence, and lust of it.
and the concupiscence, and lust of it.
cc dt n1, cc n1 pp-f pn31.
(12) text (DIV1)
817
Image 216
4880
Let us consider the basenesse, ficklenes and uncertainety of things that our soules are carryed after,
Let us Consider the baseness, fickleness and uncertainty of things that our Souls Are carried After,
vvb pno12 vvi dt n1, n1 cc n1 pp-f n2 cst po12 n2 vbr vvn a-acp,
(12) text (DIV1)
817
Image 216
4881
and this will be a meanes to weane them from them. And the soule being weaned from earthly things, it will run amaine another way.
and this will be a means to wean them from them. And the soul being weaned from earthly things, it will run amain Another Way.
cc d vmb vbi dt n2 pc-acp vvi pno32 p-acp pno32. cc dt n1 vbg vvn p-acp j n2, pn31 vmb vvi av j-jn n1.
(12) text (DIV1)
817
Image 216
4882
Let us study therefore to mortifie our base affections, and study it to purpose, to cut off the right hand,
Let us study Therefore to mortify our base affections, and study it to purpose, to Cut off the right hand,
vvb pno12 vvi av pc-acp vvi po12 j n2, cc vvi pn31 p-acp n1, pc-acp vvi a-acp dt j-jn n1,
(12) text (DIV1)
817
Image 216
4883
and to pull out the right eye, spare nothing, that God may spare all; that God may have mercy upon us, and spare us, let us spare nothing.
and to pull out the right eye, spare nothing, that God may spare all; that God may have mercy upon us, and spare us, let us spare nothing.
cc pc-acp vvi av dt j-jn n1, vvb pix, cst np1 vmb vvi d; cst np1 vmb vhi n1 p-acp pno12, cc vvb pno12, vvb pno12 j pi2.
(12) text (DIV1)
817
Image 216
4884
These lusts they fight against our soules. And as I said before, feed our soules, minister unto them better thoughts continually.
These Lustiest they fight against our Souls. And as I said before, feed our Souls, minister unto them better thoughts continually.
np1 vvz pns32 vvb p-acp po12 n2. cc c-acp pns11 vvd a-acp, vvb po12 n2, vvb p-acp pno32 j n2 av-j.
(12) text (DIV1)
817
Image 216
4885
Those that are governours of those that are yong, season them while they be yong with good things;
Those that Are Governors of those that Are young, season them while they be young with good things;
d cst vbr n2 pp-f d cst vbr j, n1 pno32 cs pns32 vbb j p-acp j n2;
(12) text (DIV1)
818
Image 216
4886
for while the soule is not filled with the world, and while covetousnesse and ill lusts have not wrought themselves into the soule, good things,
for while the soul is not filled with the world, and while covetousness and ill Lustiest have not wrought themselves into the soul, good things,
c-acp cs dt n1 vbz xx vvn p-acp dt n1, cc cs n1 cc j-jn n2 vhb xx vvn px32 p-acp dt n1, j n2,
(12) text (DIV1)
818
Image 216
4887
and good desires, are easily rooted, and planted, and grow up in the soule. As letters graven in the body of a tree, they grow up with the tree;
and good Desires, Are Easily rooted, and planted, and grow up in the soul. As letters graved in the body of a tree, they grow up with the tree;
cc j n2, vbr av-j vvn, cc vvn, cc vvb a-acp p-acp dt n1. p-acp n2 vvn p-acp dt n1 pp-f dt n1, pns32 vvb a-acp p-acp dt n1;
(12) text (DIV1)
818
Image 216
4888
and the fruit of the tree growes up with the tree, and therefore the twigs breake not with the greatnesse of the weight of it, because they grow up together:
and the fruit of the tree grows up with the tree, and Therefore the twigs break not with the greatness of the weight of it, Because they grow up together:
cc dt n1 pp-f dt n1 vvz a-acp p-acp dt n1, cc av dt n2 vvb xx p-acp dt n1 pp-f dt n1 pp-f pn31, c-acp pns32 vvb a-acp av:
(12) text (DIV1)
818
Image 216
4889
so plant good things in those that are yong, inure them to know good things, to hate ill wayes;
so plant good things in those that Are young, inure them to know good things, to hate ill ways;
av vvb j n2 p-acp d cst vbr j, vvi pno32 pc-acp vvi j n2, pc-acp vvi j-jn n2;
(12) text (DIV1)
818
Image 216
4890
plant in them blessed desires, and inure them to holy exercises and good duties, that good exercises may grow up with them,
plant in them blessed Desires, and inure them to holy exercises and good duties, that good exercises may grow up with them,
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(12) text (DIV1)
818
Image 216
4891
as the fruit wth the tree.
as the fruit with the tree.
c-acp dt n1 p-acp dt n1.
(12) text (DIV1)
818
Image 216
4892
We see what 〈 ◊ 〉 hard matter it is to convert an old man, to draw the desires of a carnall worldly man to heaven:
We see what 〈 ◊ 〉 hard matter it is to convert an old man, to draw the Desires of a carnal worldly man to heaven:
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(12) text (DIV1)
818
Image 216
4893
when we speak of good things to him, his soule is full of the world: what is in his brain? the world:
when we speak of good things to him, his soul is full of the world: what is in his brain? the world:
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(12) text (DIV1)
818
Image 216
4894
what is in his heart? the world.
what is in his heart? the world.
r-crq vbz p-acp po31 n1? dt n1.
(12) text (DIV1)
818
Image 216
4895
So he is dry and exhausted of all good things, and that that is in him, is eaten up with the world.
So he is dry and exhausted of all good things, and that that is in him, is eaten up with the world.
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(12) text (DIV1)
818
Image 216
4896
It is a great improvidence in those that governe youth, that they labour not, that their desires may be strong to the best things.
It is a great improvidence in those that govern youth, that they labour not, that their Desires may be strong to the best things.
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(12) text (DIV1)
818
Image 216
4897
And let us all, both young and old, labour for heavenly wisedome, that when good things are ministred to us from without,
And let us all, both young and old, labour for heavenly Wisdom, that when good things Are ministered to us from without,
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(12) text (DIV1)
819
Image 216
4898
or good motions stirred up by the Spirit of God, to close with them, and not to quench those motions,
or good motions stirred up by the Spirit of God, to close with them, and not to quench those motions,
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(12) text (DIV1)
819
Image 216
4899
and resist the Spirit, but to imbrace those motions, and cherish them, till they come to resolutions, and purposes, and actions.
and resist the Spirit, but to embrace those motions, and cherish them, till they come to resolutions, and Purposes, and actions.
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(12) text (DIV1)
819
Image 216
4900
If we have a motion stirring us up to repentance, let us ripen it till it come to perfect repentance, till we repent indeed,
If we have a motion stirring us up to Repentance, let us ripen it till it come to perfect Repentance, till we Repent indeed,
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(12) text (DIV1)
819
Image 216
4901
and have turned from all our evill wayes, and turne to God, with full purpose of heart, that it may be a motion to purpose.
and have turned from all our evil ways, and turn to God, with full purpose of heart, that it may be a motion to purpose.
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(12) text (DIV1)
819
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4902
If it be a motion to faith, let us never leave cherishing of it by the promise, till our hearts be rooted in faith. If it be a motion to any other good thing, let us cherish and follow them to purpose.
If it be a motion to faith, let us never leave cherishing of it by the promise, till our hearts be rooted in faith. If it be a motion to any other good thing, let us cherish and follow them to purpose.
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(12) text (DIV1)
819
Image 216
4903
And imbrace every motion, as an Angell sent from heaven, from God to a good end, to put us in mind, to invite us to good,
And embrace every motion, as an Angel sent from heaven, from God to a good end, to put us in mind, to invite us to good,
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(12) text (DIV1)
819
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4904
and to drive us from ill.
and to drive us from ill.
cc pc-acp vvi pno12 p-acp n-jn.
(12) text (DIV1)
819
Image 216
4905
And because desires are fickle and fading of themselves, unlesse there be some art in helping of them:
And Because Desires Are fickle and fading of themselves, unless there be Some art in helping of them:
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(12) text (DIV1)
820
Image 216
4906
therefore let us adde to these things a daily course of renewing of our covenants with God, that this day as God shall enable, me, I have a constant purpose against all sinne;
Therefore let us add to these things a daily course of renewing of our Covenants with God, that this day as God shall enable, me, I have a constant purpose against all sin;
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(12) text (DIV1)
820
Image 216
4907
I will regard no iniquity in my heart, I will have respect to all good wayes discovered.
I will regard no iniquity in my heart, I will have respect to all good ways discovered.
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(12) text (DIV1)
820
Image 216
4908
Renew our covenants, and resolutions of old, saith David, I have sw• … rne, and will performe it, that I will keep thy statutes.
Renew our Covenants, and resolutions of old, Says David, I have sw• … rne, and will perform it, that I will keep thy statutes.
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(12) text (DIV1)
820
Image 216
4909
And as we determine and resolve, so make particular vows sometimes against particular hindrances to abstaine from such things.
And as we determine and resolve, so make particular vows sometime against particular hindrances to abstain from such things.
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(12) text (DIV1)
820
Image 216
4910
What needs all this adoe saith the wicked athiest, will not lesse serve the turne, but there must be these vowes, and purposes, and resolutions?
What needs all this ado Says the wicked atheist, will not less serve the turn, but there must be these vows, and Purposes, and resolutions?
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(12) text (DIV1)
821
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4911
No, God values us by our resolutions and purposes, and not by uneffectuall glances, and wishes, will wishing helpe us take a journey,
No, God value's us by our resolutions and Purposes, and not by uneffectual glances, and wishes, will wishing help us take a journey,
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(12) text (DIV1)
822
Image 216
4912
or to doe any thing in this world? and can we not doe any thing in this world with wishing,
or to do any thing in this world? and can we not do any thing in this world with wishing,
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(12) text (DIV1)
822
Image 216
4913
and can wee for heaven? No, certainly there must be resolutions, and covenants, and purposes, &c. What is the difference betweene a Christian and another man? A Christian unlooseth his heart from base desires, nothing shall tie him to the base world;
and can we for heaven? No, Certainly there must be resolutions, and Covenants, and Purposes, etc. What is the difference between a Christian and Another man? A Christian unlooseth his heart from base Desires, nothing shall tie him to the base world;
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(12) text (DIV1)
822
Image 216
4914
but his conscience tells him, that he is free from living in sinnes against conscience, and as for infirmities, he labours, and resolves against them:
but his conscience tells him, that he is free from living in Sins against conscience, and as for infirmities, he labours, and resolves against them:
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(12) text (DIV1)
822
Image 216
4915
therefore he is fit to die, and to resigne his soule.
Therefore he is fit to die, and to resign his soul.
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(12) text (DIV1)
822
Image 216
4916
Whensoever God shall take him, hee is in a good way, in good purposes, and resolutions.
Whensoever God shall take him, he is in a good Way, in good Purposes, and resolutions.
q-crq np1 vmb vvi pno31, pns31 vbz p-acp dt j n1, p-acp j n2, cc n2.
(12) text (DIV1)
822
Image 216
4917
God values us according to our purposes, and resolutions. David did not build the Temple;
God value's us according to our Purposes, and resolutions. David did not built the Temple;
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(12) text (DIV1)
822
Image 216
4918
Abraham did not offer Isaack, but they resolved upon it, and it was accounted as done.Abraham did not offer Isaac, but they resolved upon it, and it was accounted as done.
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(12) text (DIV1)
822
Image 216
4919
This is our comfort, that God takes the resolution for the deed, and the perfection of a Christian is, that God accepts of these resolutions,
This is our Comfort, that God Takes the resolution for the deed, and the perfection of a Christian is, that God accepts of these resolutions,
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(12) text (DIV1)
822
Image 216
4920
when hee determines on the best things, till he bring his heart in some measure to that estate.
when he determines on the best things, till he bring his heart in Some measure to that estate.
c-crq pns31 vvz p-acp dt js n2, c-acp pns31 vvb po31 n1 p-acp d n1 p-acp d n1.
(12) text (DIV1)
822
Image 216
4921
What is the reason that many men at the houre of death will admit no comfort?
What is the reason that many men At the hour of death will admit no Comfort?
q-crq vbz dt n1 cst d n2 p-acp dt n1 pp-f n1 vmb vvi dx n1?
(12) text (DIV1)
823
Image 216
4922
The reason is, their hearts were naught, they respected some iniquity in their hearts, they were in bad wayes,
The reason is, their hearts were nought, they respected Some iniquity in their hearts, they were in bad ways,
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(12) text (DIV1)
824
Image 216
4923
and allowed some reigning sinne, and till these be mortified we can minister no comfort. It is onely the resolved Christian that is a fi• … subject for comfort.
and allowed Some reigning sin, and till these be mortified we can minister no Comfort. It is only the resolved Christian that is a fi• … Subject for Comfort.
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(12) text (DIV1)
824
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4924
But to answer an ordinary let, or two, that the Devill casts in mens wayes, in these things:
But to answer an ordinary let, or two, that the devil Cast in men's ways, in these things:
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(12) text (DIV1)
825
Image 216
4925
But doth not God accept the will for the deed? put the case I have a good will to doe a thing,
But does not God accept the will for the deed? put the case I have a good will to do a thing,
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(12) text (DIV1)
825
Image 216
4926
though I doe it not God accepts that.
though I do it not God accepts that.
cs pns11 vdb pn31 xx np1 vvz d.
(12) text (DIV1)
825
Image 216
4927
I answere, Gods accepts the will for the deed, onely where the impediments, and hindrances are impossi• … le to be remooved:
I answer, God's accepts the will for the deed, only where the impediments, and hindrances Are impossi• … le to be removed:
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(12) text (DIV1)
826
Image 216
4928
as, put the case a poore man would be liberall if he had it, God accepts the will for the deed, because he wants opportunity.
as, put the case a poor man would be liberal if he had it, God accepts the will for the deed, Because he Wants opportunity.
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(12) text (DIV1)
826
Image 216
4929
But it never holds when a man can doe it, God accepts not the will for the deed,
But it never holds when a man can do it, God accepts not the will for the deed,
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(12) text (DIV1)
826
Image 216
4930
when a man hath a price in his hand to get wisdome, and yet is a barren plant,
when a man hath a price in his hand to get Wisdom, and yet is a barren plant,
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(12) text (DIV1)
826
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4931
and not a tree of righteousnesse; it is a signe of a naughty heart.
and not a tree of righteousness; it is a Signen of a naughty heart.
cc xx dt n1 pp-f n1; pn31 vbz dt n1 pp-f dt j n1.
(12) text (DIV1)
826
Image 216
4932
Oh! saith another, God quencheth not the smoaking flax, therefore though I have weake desires, all shall be well.
Oh! Says Another, God quenches not the smoking flax, Therefore though I have weak Desires, all shall be well.
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(12) text (DIV1)
827
Image 216
4933
It is true, God doth not quench the smoaking flax, but he doth not leave it smoaking,
It is true, God does not quench the smoking flax, but he does not leave it smoking,
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(12) text (DIV1)
828
Image 216
4934
but blowes the sparke that in time it comes to a flame:
but blows the spark that in time it comes to a flame:
cc-acp vvz dt n1 cst p-acp n1 pn31 vvz p-acp dt n1:
(12) text (DIV1)
828
Image 216
4935
where there are beginnings of goodnesse imbraced, it will grow from smoaking flax to a flame:
where there Are beginnings of Goodness embraced, it will grow from smoking flax to a flame:
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(12) text (DIV1)
828
Image 216
4936
they are growing desires as I said before. Therefore flatter not thy selfe, that Christ will not quench the smoaking flax.
they Are growing Desires as I said before. Therefore flatter not thy self, that christ will not quench the smoking flax.
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(12) text (DIV1)
828
Image 216
4937
It is true, if there be a desire of growth:
It is true, if there be a desire of growth:
pn31 vbz j, cs pc-acp vbi dt n1 pp-f n1:
(12) text (DIV1)
828
Image 216
4938
for then I must speake comfort to a poore Christian, that cannot be so good as he would,
for then I must speak Comfort to a poor Christian, that cannot be so good as he would,
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(12) text (DIV1)
828
Image 216
4939
but desires it, and complaines, oh, that my wayes were so direct, that I might keepe thy statutes!
but Desires it, and complains, o, that my ways were so Direct, that I might keep thy statutes!
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(12) text (DIV1)
828
Image 216
4940
with his desires, he complaines that he cannot do it, and useth the meanes to grow, it is a good signe God will not quench the smoaking Flax, till he have brought corruption into subjection in us.
with his Desires, he complains that he cannot do it, and uses the means to grow, it is a good Signen God will not quench the smoking Flax, till he have brought corruption into subjection in us.
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(12) text (DIV1)
828
Image 216
4941
Let every good soule comfort it selfe with this, if thou have these blessed desires, God meets with thee:
Let every good soul Comfort it self with this, if thou have these blessed Desires, God meets with thee:
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(12) text (DIV1)
828
Image 216
4942
for he desires thy salvation, and Christ desires thy reconciliation, and it is the desire of thy heart,
for he Desires thy salvation, and christ Desires thy reconciliation, and it is the desire of thy heart,
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(12) text (DIV1)
828
Image 216
4943
and thou usest the meanes, thou wilt not live in sins against conscience, be of good comfort, wee that are the ministers of God,
and thou usest the means, thou wilt not live in Sins against conscience, be of good Comfort, we that Are the Ministers of God,
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(12) text (DIV1)
828
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4944
and I at this time bring the newes of pardon, Christs desire and thine meet in one.
and I At this time bring the news of pardon, Christ desire and thine meet in one.
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(12) text (DIV1)
828
Image 216
4945
Let us enlarge these things in our own deep and serious meditation.
Let us enlarge these things in our own deep and serious meditation.
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(12) text (DIV1)
829
Image 216
4946
Alas, for want of serious meditation in our hearts of such like truthes as these, men perish, and sinke suddenly to hell.
Alas, for want of serious meditation in our hearts of such like truths as these, men perish, and sink suddenly to hell.
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(12) text (DIV1)
829
Image 216
4947
There is but a steppe betweene ordinary prophane persons, and hell, and yet they never thinke of renewing their covenants with God,
There is but a step between ordinary profane Persons, and hell, and yet they never think of renewing their Covenants with God,
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(12) text (DIV1)
829
Image 216
4948
and entring into the state of grace, but content themselves with that, which comes short of thousands that are now in hell, that have had more wishes and desires.
and entering into the state of grace, but content themselves with that, which comes short of thousands that Are now in hell, that have had more wishes and Desires.
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(12) text (DIV1)
829
Image 216
4949
Men put all upon empty things, God is mercifull, &c. No, God will not be mercifull to such as blesse themselves in ill courses, his wrath shall smoak against such,
Men put all upon empty things, God is merciful, etc. No, God will not be merciful to such as bless themselves in ill courses, his wrath shall smoke against such,
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(12) text (DIV1)
829
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4950
as I said, for in thus reasoning, they make a covenant with hell and death, as much as they can.
as I said, for in thus reasoning, they make a Covenant with hell and death, as much as they can.
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(12) text (DIV1)
829
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4951
They that doe thus, forget God and good courses, and God will forget them, they treasure up wrath,
They that do thus, forget God and good courses, and God will forget them, they treasure up wrath,
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(12) text (DIV1)
829
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4952
and God treasures up wrath against them.
and God treasures up wrath against them.
cc np1 n2 p-acp n1 p-acp pno32.
(12) text (DIV1)
829
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4953
Let us take heed of Balaams wishing, and labour to have such desires, as may bee accepted of God, and comfortable to us. FINIS.
Let us take heed of Balaams wishing, and labour to have such Desires, as may be accepted of God, and comfortable to us. FINIS.
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(12) text (DIV1)
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THE FAITHFVL COVENANTER.
THE FAITHFUL COVENANTER.
dt j np1.
(13) text (DIV1)
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GEN. 17. 7. I will establish my Covenant between me and thee, and thy seed after thee in their generations,
GEN. 17. 7. I will establish my Covenant between me and thee, and thy seed After thee in their generations,
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for an everlasting Covenant, to be a God to thee, and to thy seed after thee.
for an everlasting Covenant, to be a God to thee, and to thy seed After thee.
p-acp dt j n1, pc-acp vbi dt n1 p-acp pno21, cc p-acp po21 n1 p-acp pno21.
(13) text (DIV1)
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GOD having framed man an understanding creature, hath made him fit to have communion and entercourse with himselfe,
GOD having framed man an understanding creature, hath made him fit to have communion and intercourse with himself,
np1 vhg vvn n1 dt j-vvg n1, vhz vvn pno31 j pc-acp vhi n1 cc n1 p-acp px31,
(13) text (DIV1)
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because hee can by his understanding discerne, that there is a better good out of himselfe, in communion and fellowship with which, happinesse consists:
Because he can by his understanding discern, that there is a better good out of himself, in communion and fellowship with which, happiness consists:
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(13) text (DIV1)
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other creatures, wanting understanding to discerne a better good out of, then in themselves, their life being their good, desire only the continuance of their owne beeing, without society and fellowship with others.
other creatures, wanting understanding to discern a better good out of, then in themselves, their life being their good, desire only the Continuance of their own being, without society and fellowship with Others.
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(13) text (DIV1)
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But man, having the knowledge of God, the Creator of heaven and earth, but especially of God the Redeemer, providing for him a second beeing, better then his first;
But man, having the knowledge of God, the Creator of heaven and earth, but especially of God the Redeemer, providing for him a second being, better then his First;
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(13) text (DIV1)
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understandeth that his best and chiefest good dependeth more in him, then in himselfe, and because his happinesse standeth in acquaintance and fellowship with this God, which is the chiefe good, he desireth a communion with him, that he may partake of his good.
understands that his best and chiefest good dependeth more in him, then in himself, and Because his happiness Stands in acquaintance and fellowship with this God, which is the chief good, he Desires a communion with him, that he may partake of his good.
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(13) text (DIV1)
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This communion and fellowship of man with God, was first founded on a Covenant of workes made with Adam in Paradise,
This communion and fellowship of man with God, was First founded on a Covenant of works made with Adam in Paradise,
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if he did obey, and did not eat of the forbidden fruit, he should have life, both for himselfe and his posterity;
if he did obey, and did not eat of the forbidden fruit, he should have life, both for himself and his posterity;
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(13) text (DIV1)
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the which Covenant, because God would not have forgotten, hee afterward renewed in the delivery of the ten Commandements, requiring from man obedience to them in his owne person, exactly at all times, perpetually, promising life on the obedience,
the which Covenant, Because God would not have forgotten, he afterwards renewed in the delivery of the ten commandments, requiring from man Obedience to them in his own person, exactly At all times, perpetually, promising life on the Obedience,
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(13) text (DIV1)
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and threatning death, and cursing, if hee continued not in every thing the law required to doe:
and threatening death, and cursing, if he continued not in every thing the law required to do:
cc j-vvg n1, cc vvg, cs pns31 vvd xx p-acp d n1 dt n1 vvd pc-acp vdi:
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But this fellowship being placed in mans owne freedome, and having so weake a foundation, he lost both himselfe and it,
But this fellowship being placed in men own freedom, and having so weak a Foundation, he lost both himself and it,
cc-acp d n1 vbg vvn p-acp ng1 d n1, cc vhg av j dt n1, pns31 vvd d px31 cc pn31,
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so that now by the first Covenant of workes, Adam and all his posterity are under a curse,
so that now by the First Covenant of works, Adam and all his posterity Are under a curse,
av cst av p-acp dt ord n1 pp-f n2, np1 cc d po31 n1 vbr p-acp dt n1,
(13) text (DIV1)
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for we cannot fulfill the law, that requireth personall obedience, perfect obedience, and exact obedience, hee that continueth not in all is cursed.
for we cannot fulfil the law, that requires personal Obedience, perfect Obedience, and exact Obedience, he that Continueth not in all is cursed.
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The Law then findeth us dead, and killeth us, it findeth us dead before, and not onely leaves us dead still, but makes us more dead.
The Law then finds us dead, and kills us, it finds us dead before, and not only leaves us dead still, but makes us more dead.
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(13) text (DIV1)
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Now after this fall, mans happinesse was, to recover againe his communion and fellowship with God,
Now After this fallen, men happiness was, to recover again his communion and fellowship with God,
av p-acp d n1, ng1 n1 vbds, pc-acp vvi av po31 n1 cc n1 p-acp np1,
(13) text (DIV1)
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and therefore we must have a new Covenant, before wee can have life and comfort, God must enter into new conditions with us before wee can have any communion with him.
and Therefore we must have a new Covenant, before we can have life and Comfort, God must enter into new conditions with us before we can have any communion with him.
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(13) text (DIV1)
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God therefore, loving man, doth after the breach of the first agreement and Covenant, when Adam had lost himselfe by his sinne,
God Therefore, loving man, does After the breach of the First agreement and Covenant, when Adam had lost himself by his sin,
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(13) text (DIV1)
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and was in a most miserable plight as ever creature was in the world, falling from so great a happinesse into wondrous misery:
and was in a most miserable plighted as ever creature was in the world, falling from so great a happiness into wondrous misery:
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(13) text (DIV1)
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hee raysed him up, and comforted him, by establishing a second, a new and better Covenant, laying the foundation of it, in the blessed seed of the woman, Christ, the Messiah, who is the ground of this new Covenant,
he raised him up, and comforted him, by establishing a second, a new and better Covenant, laying the Foundation of it, in the blessed seed of the woman, christ, the Messiah, who is the ground of this new Covenant,
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(13) text (DIV1)
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and so of our communion and fellowship with God, without whom there can be no intercourse betweene God and us in love;
and so of our communion and fellowship with God, without whom there can be no intercourse between God and us in love;
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(13) text (DIV1)
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and because this Covenant vvas almost forgotten, therefore now in Abrahams time God renewed it to Abraham in this place, I will be thy God,
and Because this Covenant was almost forgotten, Therefore now in Abrahams time God renewed it to Abraham in this place, I will be thy God,
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and the God of thy seed after thee, &c. There are foure periods of time, of renevying this Covenant:and the God of thy seed After thee, etc. There Are foure periods of time, of renevying this Covenant:
cc dt n1 pp-f po21 n1 p-acp pno21, av pc-acp vbr crd n2 pp-f n1, pp-f vvg d n1:
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first, from Adam to Abraham, and in those first times of the vvorld, those that were under the Covenant, vvere called the sonnes and daughters of God, the children of the promise,
First, from Adam to Abraham, and in those First times of the world, those that were under the Covenant, were called the Sons and daughters of God, the children of the promise,
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(13) text (DIV1)
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and the covenant of grace was called a promise of the blessed seed.
and the Covenant of grace was called a promise of the blessed seed.
cc dt n1 pp-f n1 vbds vvn dt n1 pp-f dt j-vvn n1.
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Secondly, from Abraham to Moses, and then it was called a covenant, and they the children of the covenant: I will establish my Covenant.
Secondly, from Abraham to Moses, and then it was called a Covenant, and they the children of the Covenant: I will establish my Covenant.
ord, p-acp np1 p-acp np1, cc av pn31 vbds vvn dt n1, cc pns32 dt n2 pp-f dt n1: pns11 vmb vvi po11 n1.
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A covenant is more then a promise, and a more solemne thing, because there be Ceremonies.
A Covenant is more then a promise, and a more solemn thing, Because there be Ceremonies.
dt n1 vbz av-dc cs dt n1, cc dt av-dc j n1, c-acp pc-acp vbi n2.
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The third period of renewing the covenant of grace was from Moses to Christ, and then it was more cleare,
The third Period of renewing the Covenant of grace was from Moses to christ, and then it was more clear,
dt ord n1 pp-f vvg dt n1 pp-f n1 vbds p-acp np1 p-acp np1, cc av pn31 vbds av-dc j,
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when as to the covenant made with Abraham, who was sealed with the Sacrament of Circumcision, the Sacrament of the Pascall Lambe was added,
when as to the Covenant made with Abraham, who was sealed with the Sacrament of Circumcision, the Sacrament of the Pascal Lamb was added,
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and all the Sacrifices Leviticall, and then it was called a Testament; that differeth a little from a Covenant:
and all the Sacrifices Levitical, and then it was called a Testament; that differeth a little from a Covenant:
cc d dt n2 j, cc av pn31 vbds vvn dt n1; cst vvz dt j p-acp dt n1:
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for a Testament is established by blood, it is established by death:
for a Testament is established by blood, it is established by death:
c-acp dt n1 vbz vvn p-acp n1, pn31 vbz vvn p-acp n1:
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so was that, but it was onely with the blood and death of Cattle sacrificed as a Type.
so was that, but it was only with the blood and death of Cattle sacrificed as a Type.
av vbds d, cc-acp pn31 vbds av-j p-acp dt n1 cc n1 pp-f n2 vvn p-acp dt n1.
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But now to Christs time to the end of the world, the covenant of grace is most cleare of all,
But now to Christ time to the end of the world, the Covenant of grace is most clear of all,
p-acp av p-acp npg1 n1 p-acp dt n1 pp-f dt n1, dt n1 pp-f n1 vbz av-ds j pp-f d,
(13) text (DIV1)
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and it is now usually called the new Testament, being established by the death of Christ himselfe:
and it is now usually called the new Testament, being established by the death of christ himself:
cc pn31 vbz av av-j vvn dt j n1, vbg vvn p-acp dt n1 pp-f np1 px31:
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and it differs from a Covenant in these respects.
and it differs from a Covenant in these respects.
cc pn31 vvz p-acp dt n1 p-acp d n2.
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First, a Testament indeed is a covenant, but something more, it is a covenant sealed by death, the Testator must die before it can be of force:
First, a Testament indeed is a Covenant, but something more, it is a Covenant sealed by death, the Testator must die before it can be of force:
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(13) text (DIV1)
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so all the good that is conveyed to us by the Testament, it is by the death of the Testator Christ: Gods covenant with us now, is such a covenant as is a Testament, sealed with the death of the Testatour Christ, for without blood there is no redemption, without the death of Christ there could be no satisfaction,
so all the good that is conveyed to us by the Testament, it is by the death of the Testator christ: God's Covenant with us now, is such a Covenant as is a Testament, sealed with the death of the Testator christ, for without blood there is no redemption, without the death of christ there could be no satisfaction,
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(13) text (DIV1)
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and without satisfaction there could be no peace with God. Secondly, a Testament bequeatheth good things meerely of love, it giveth gifts freely.
and without satisfaction there could be no peace with God. Secondly, a Testament bequeatheth good things merely of love, it gives Gifts freely.
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A covenant requireth some thing to be done, in a Testament there is nothing but receiving the Legacies given.
A Covenant requires Some thing to be done, in a Testament there is nothing but receiving the Legacies given.
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In covenants ofttimes, it is for the mutuall good one of another, but a Testament is meerely for their good,
In Covenants ofttimes, it is for the mutual good one of Another, but a Testament is merely for their good,
p-acp n2 av, pn31 vbz p-acp dt j j pi pp-f n-jn, cc-acp dt n1 vbz av-j p-acp po32 j,
(13) text (DIV1)
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for whom the Testament is made, to whom the Legacies are bequeathed, for when they are dead, what can they receive from them? Gods Covenant now is such a Testament, sealed with the death of Christ, made out of love, meerely for our good,
for whom the Testament is made, to whom the Legacies Are bequeathed, for when they Are dead, what can they receive from them? God's Covenant now is such a Testament, sealed with the death of christ, made out of love, merely for our good,
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(13) text (DIV1)
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for what can God receive of us? all is legacies from him, and though hee requireth conditions, requireth faith and obedience,
for what can God receive of us? all is legacies from him, and though he requires conditions, requires faith and Obedience,
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yet he himselfe fulfilleth what he asketh, giveth what he requireth, giveth it as a Legacie, as we shall see afterward.
yet he himself fulfilleth what he asks, gives what he requires, gives it as a Legacy, as we shall see afterwards.
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Thus you see that the communion and fellowship of man with God, must either be by a covenant of workes,
Thus you see that the communion and fellowship of man with God, must either be by a Covenant of works,
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(13) text (DIV1)
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or by a covenant of grace. And we must distinguish exactly betweene these two covenants, and the periods of them.
or by a Covenant of grace. And we must distinguish exactly between these two Covenants, and the periods of them.
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When the covenant of workes was disanuled by ours sinnes, because we could not fulfill the Law exactly,
When the Covenant of works was disanuled by ours Sins, Because we could not fulfil the Law exactly,
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(13) text (DIV1)
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and perpetually, God will have a new Covenant, if wee beleeve in Christ, we shall have everlasting life.
and perpetually, God will have a new Covenant, if we believe in christ, we shall have everlasting life.
cc av-j, np1 vmb vhi dt j n1, cs pns12 vvb p-acp np1, pns12 vmb vhi j n1.
(13) text (DIV1)
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Now if wee sticke to the one, we must renounce the other, if it be of faith, it is not of workes,
Now if we stick to the one, we must renounce the other, if it be of faith, it is not of works,
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(13) text (DIV1)
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and if it be of workes, it is not of faith.
and if it be of works, it is not of faith.
cc cs pn31 vbb pp-f n2, pn31 vbz xx pp-f n1.
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This was excellently signified by Ioshua and Moses. Ioshua bringeth the people to Canaan and not Moses, Moses doth not bring any to heaven, it must be Ioshua, the Type of the true Jesus, that must bring them through Iordan to Canaan. This was typified also in the Arke:
This was excellently signified by Ioshua and Moses. Ioshua brings the people to Canaan and not Moses, Moses does not bring any to heaven, it must be Ioshua, the Type of the true jesus, that must bring them through Iordan to Canaan. This was typified also in the Ark:
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(13) text (DIV1)
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there was the Law, the Covenant of workes in the Arke, but the propitiatory, the Mercy-seate was above the Arke, above the Law,
there was the Law, the Covenant of works in the Ark, but the propitiatory, the Mercy-seat was above the Ark, above the Law,
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(13) text (DIV1)
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and from thence, God made all his Answers, to signifie to us, that we can have nothing to doe with the Law without the Propitiatory:
and from thence, God made all his Answers, to signify to us, that we can have nothing to do with the Law without the Propitiatory:
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(13) text (DIV1)
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Christ is the Propitiatory, the Mercy-seate; christ is the Propitiatory, the Mercy-seat;
np1 vbz dt j, dt n1;
(13) text (DIV1)
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in Christ God heareth us, he makes all his Answers in the Propitiatory, Christ. Therefore when the question is of salvation,
in christ God hears us, he makes all his Answers in the Propitiatory, christ. Therefore when the question is of salvation,
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(13) text (DIV1)
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how wee have title to heaven;
how we have title to heaven;
c-crq pns12 vhb n1 p-acp n1;
(13) text (DIV1)
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5010
Not by the merit of workes, for then we reverse the Covenant of grace, but our title is meerely by Gods mercy in Christ apprehended by faith.
Not by the merit of works, for then we reverse the Covenant of grace, but our title is merely by God's mercy in christ apprehended by faith.
xx p-acp dt n1 pp-f n2, c-acp cs pns12 vvb dt n1 pp-f n1, cc-acp po12 n1 vbz av-j p-acp npg1 n1 p-acp np1 vvn p-acp n1.
(13) text (DIV1)
841
Image 235
5011
The evidence indeed to prove our faith to be a true faith, is from workes, but the title we have is onely by Christ, onely by grace.
The evidence indeed to prove our faith to be a true faith, is from works, but the title we have is only by christ, only by grace.
dt n1 av pc-acp vvi po12 n1 pc-acp vbi dt j n1, vbz p-acp n2, cc-acp dt n1 pns12 vhb vbz av-j p-acp np1, av-j p-acp n1.
(13) text (DIV1)
841
Image 235
5012
Here we must appeale from Sinai to Sion: from the Law to the Gospell, from Moses to Christ; we must flie with Ioab to the homes of the Altar, that must be our refuge;
Here we must appeal from Sinai to Sion: from the Law to the Gospel, from Moses to christ; we must fly with Ioab to the homes of the Altar, that must be our refuge;
av pns12 vmb vvi p-acp np1 p-acp np1: p-acp dt n1 p-acp dt n1, p-acp np1 p-acp np1; pns12 vmb vvi p-acp np1 p-acp dt n2-an pp-f dt n1, cst vmb vbi po12 n1;
(13) text (DIV1)
841
Image 235
5013
flie to Christ in the Covenant of grace, and wee shall not be pulled from thence as Ioab was from the Altar, there let us live and die.
fly to christ in the Covenant of grace, and we shall not be pulled from thence as Ioab was from the Altar, there let us live and die.
vvb p-acp np1 p-acp dt n1 pp-f n1, cc pns12 vmb xx vbi vvn p-acp av c-acp np1 vbds p-acp dt n1, pc-acp vvi pno12 vvi cc vvi.
(13) text (DIV1)
841
Image 235
5014
Remember (I say) that the Covenant of grace is distinct in the whole kind, from the Covenant of workes, yet this;
remember (I say) that the Covenant of grace is distinct in the Whole kind, from the Covenant of works, yet this;
vvi (pns11 vvb) cst dt n1 pp-f n1 vbz j p-acp dt j-jn n1, p-acp dt n1 pp-f n2, av d;
(13) text (DIV1)
842
Image 235
5015
They are both in the Church, and both taught one subordinate to the other: As thus.
They Are both in the Church, and both taught one subordinate to the other: As thus.
pns32 vbr av-d p-acp dt n1, cc d vvd crd j p-acp dt n-jn: c-acp av.
(13) text (DIV1)
842
Image 235
5016
The Covenant of workes is taught to shew us our failing, that seeing our owne disability to performe what the Law requireth we may be forced to the new Covenant of grace:
The Covenant of works is taught to show us our failing, that seeing our own disability to perform what the Law requires we may be forced to the new Covenant of grace:
dt n1 pp-f n2 vbz vvn pc-acp vvi pno12 po12 vvg, cst vvg po12 d n1 pc-acp vvi r-crq dt n1 vvz pns12 vmb vbi vvn p-acp dt j n1 pp-f n1:
(13) text (DIV1)
842
Image 235
5017
And therefore saith Paul, By the Law I am dead to the Law.
And Therefore Says Paul, By the Law I am dead to the Law.
cc av vvz np1, p-acp dt n1 pns11 vbm j p-acp dt n1.
(13) text (DIV1)
842
Image 235
5018
It is an excellent speech, by the Law I am dead to the Law, by the Covenant of workes I am dead to the Covenant of workes:
It is an excellent speech, by the Law I am dead to the Law, by the Covenant of works I am dead to the Covenant of works:
pn31 vbz dt j n1, p-acp dt n1 pns11 vbm j p-acp dt n1, p-acp dt n1 pp-f n2 pns11 vbm j p-acp dt n1 pp-f n2:
(13) text (DIV1)
842
Image 235
5019
that is by the Lawes • … acting of me exact and perpetuall obedience, in thought word and deed, I come to see that I cannot fulfill it,
that is by the Laws • … acting of me exact and perpetual Obedience, in Thought word and deed, I come to see that I cannot fulfil it,
cst vbz p-acp dt n2 • … n-vvg pp-f pno11 j cc j n1, p-acp vvd n1 cc n1, pns11 vvb pc-acp vvi cst pns11 vmbx vvi pn31,
(13) text (DIV1)
842
Image 235
5020
and therefore am dead to the Law, that is, I looke for no salvation, for no title to heaven by that,
and Therefore am dead to the Law, that is, I look for no salvation, for no title to heaven by that,
cc av vbm j p-acp dt n1, cst vbz, pns11 vvb p-acp dx n1, c-acp dx n1 p-acp n1 p-acp d,
(13) text (DIV1)
842
Image 235
5021
and therefore he saith, the Law was added for transgression:
and Therefore he Says, the Law was added for Transgression:
cc av pns31 vvz, dt n1 vbds vvn p-acp n1:
(13) text (DIV1)
842
Image 235
5022
why was the Law added to the promise of salvation by Christ made here to Abraham, why was the Covenant of workes added in the wildernes afterwards? it was for transgression, to increase the sense of transgression:
why was the Law added to the promise of salvation by christ made Here to Abraham, why was the Covenant of works added in the Wilderness afterwards? it was for Transgression, to increase the sense of Transgression:
q-crq vbds dt n1 vvd p-acp dt n1 pp-f n1 p-acp np1 vvd av p-acp np1, q-crq vbds dt n1 pp-f n2 vvn p-acp dt n1 av? pn31 vbds p-acp n1, pc-acp vvi dt n1 pp-f n1:
(13) text (DIV1)
842
Image 235
5023
that wee by the Law might see what we should doe, and what we have not done,
that we by the Law might see what we should do, and what we have not done,
cst pns12 p-acp dt n1 vmd vvi r-crq pns12 vmd vdi, cc r-crq pns12 vhb xx vdn,
(13) text (DIV1)
842
Image 235
5024
and that we are by that come under a curse, and so might flie to the promise of grace in Christ. I have stood the longer in the clearing of this,
and that we Are by that come under a curse, and so might fly to the promise of grace in christ. I have stood the longer in the clearing of this,
cc cst pns12 vbr p-acp d vvb p-acp dt n1, cc av vmd vvi p-acp dt n1 pp-f n1 p-acp np1. pns11 vhb vvn dt jc p-acp dt n-vvg pp-f d,
(13) text (DIV1)
842
Image 235
5025
because it is a maine point.
Because it is a main point.
c-acp pn31 vbz dt j n1.
(13) text (DIV1)
842
Image 235
5026
But to come to that which I specially intend, the words (as I said before) containe therenewing of this blessed and gracious agreement, betweene God and man, to Abraham the father of the faithfull.
But to come to that which I specially intend, the words (as I said before) contain therenewing of this blessed and gracious agreement, between God and man, to Abraham the father of the faithful.
p-acp pc-acp vvi p-acp d r-crq pns11 av-j vvb, dt n2 (c-acp pns11 vvd a-acp) vvi vvg pp-f d j-vvn cc j n1, p-acp np1 cc n1, pc-acp np1 dt n1 pp-f dt j.
(13) text (DIV1)
843
Image 235
5027
I will establish my Covenant betweene me and thee, and thy seed after thee in their Generations, I will establish my Covenant between me and thee, and thy seed After thee in their Generations,
pns11 vmb vvi po11 n1 p-acp pno11 cc pno21, cc po21 n1 p-acp pno21 p-acp po32 n2,
(13) text (DIV1)
844
Image 235
5028
for an everlasting Covenant, to be thy God, and the God of thy seed after thee. for an everlasting Covenant, to be thy God, and the God of thy seed After thee.
p-acp dt j n1, pc-acp vbi po21 n1, cc dt n1 pp-f po21 n1 p-acp pno21.
(13) text (DIV1)
844
Image 235
5029
The words (you see) containe a Covenant:
The words (you see) contain a Covenant:
dt n2 (pn22 vvb) vvi dt n1:
(13) text (DIV1)
845
Image 235
5030
and here are all things, all the Articles and circumstances that agree to any Covenant whatsoever.
and Here Are all things, all the Articles and Circumstances that agree to any Covenant whatsoever.
cc av vbr d n2, d dt n2 cc n2 cst vvb p-acp d n1 r-crq.
(13) text (DIV1)
845
Image 235
5031
Here are the parties, both that makes the Covenant, and that are covenanted with.
Here Are the parties, both that makes the Covenant, and that Are covenanted with.
av vbr dt n2, d cst vvz dt n1, cc d vbr vvn p-acp.
(13) text (DIV1)
846
Image 235
5032
Here is the substance of the Covenant, and the qualities of the Covenant, and the condition of the Covenant.
Here is the substance of the Covenant, and the qualities of the Covenant, and the condition of the Covenant.
av vbz dt n1 pp-f dt n1, cc dt n2 pp-f dt n1, cc dt n1 pp-f dt n1.
(13) text (DIV1)
847
Image 235
5033
The party making the Covenant, is God; I will be thy God. God is the party covenanting:
The party making the Covenant, is God; I will be thy God. God is the party covenanting:
dt n1 vvg dt n1, vbz np1; pns11 vmb vbi po21 np1. np1 vbz dt n1 vvg:
(13) text (DIV1)
848
Image 235
5034
God indeed is both the party covenanting, and the substance of the Covenant, I will be a God to thee, they fall both together in one.
God indeed is both the party covenanting, and the substance of the Covenant, I will be a God to thee, they fallen both together in one.
np1 av vbz d dt n1 vvg, cc dt n1 pp-f dt n1, pns11 vmb vbi dt n1 p-acp pno21, pns32 vvb d av p-acp crd.
(13) text (DIV1)
849
Image 235
5035
It is a most sweet signe of Gods great love, that he will stoope so low,
It is a most sweet Signen of God's great love, that he will stoop so low,
pn31 vbz dt av-ds j n1 pp-f npg1 j n1, cst pns31 vmb vvi av j,
(13) text (DIV1)
849
Image 235
5036
as to make a Covenant with us, to be our God, to be himselfe all in all to us.
as to make a Covenant with us, to be our God, to be himself all in all to us.
c-acp pc-acp vvi dt n1 p-acp pno12, pc-acp vbi po12 n1, pc-acp vbi px31 d p-acp d p-acp pno12.
(13) text (DIV1)
849
Image 235
5037
For consider but both these parties, God and we, the Creator and the creature, the immortall God and mortall man, the glorious God,
For Consider but both these parties, God and we, the Creator and the creature, the immortal God and Mortal man, the glorious God,
p-acp vvi p-acp d d n2, np1 cc pns12, dt n1 cc dt n1, dt j np1 cc j-jn n1, dt j np1,
(13) text (DIV1)
849
Image 235
5038
and dust and afhes, the holy God, and sinfullman, the great King of heaven and earth,
and dust and afhes, the holy God, and sinfullman, the great King of heaven and earth,
cc n1 cc n2, dt j np1, cc n1, dt j n1 pp-f n1 cc n1,
(13) text (DIV1)
849
Image 235
5039
and Rebels and traytours as wee are.
and Rebels and Traitors as we Are.
cc n2 cc n2 c-acp pns12 vbr.
(13) text (DIV1)
849
Image 235
5040
For him to condescend so low, as to make a Covenant with us, to enter into Termes and Articles of agreement with us, it is a wondrous signe of his gracious mercy and love;
For him to condescend so low, as to make a Covenant with us, to enter into Terms and Articles of agreement with us, it is a wondrous Signen of his gracious mercy and love;
p-acp pno31 pc-acp vvi av j, c-acp pc-acp vvi dt n1 p-acp pno12, pc-acp vvi p-acp n2 cc n2 pp-f n1 p-acp pno12, pn31 vbz dt j n1 pp-f po31 j n1 cc n1;
(13) text (DIV1)
849
Image 235
5041
what can we but hope for from so gracious a God? But I shall have occasion to touch that afterward.
what can we but hope for from so gracious a God? But I shall have occasion to touch that afterwards.
q-crq vmb pns12 p-acp n1 p-acp p-acp av j dt n1? p-acp pns11 vmb vhi n1 pc-acp vvi cst av.
(13) text (DIV1)
849
Image 235
5042
The parties covenanted with, are Abraham • … d his seed, his seede by promise.
The parties covenanted with, Are Abraham • … worser his seed, his seed by promise.
dt n2 vvn p-acp, vbr np1 • … sy po31 n1, po31 n1 p-acp n1.
(13) text (DIV1)
850
Image 235
5043
The substance of the Covenant is, I will be a God to thee, and to thy seed after thee.
The substance of the Covenant is, I will be a God to thee, and to thy seed After thee.
dt n1 pp-f dt n1 vbz, pns11 vmb vbi dt n1 p-acp pno21, cc p-acp po21 n1 p-acp pno21.
(13) text (DIV1)
851
Image 235
5044
The qualities of the Covenant are, first, it is a sure Covenant, I will establish my Covenant.
The qualities of the Covenant Are, First, it is a sure Covenant, I will establish my Covenant.
dt n2 pp-f dt n1 vbr, ord, pn31 vbz dt j n1, pns11 vmb vvi po11 n1.
(13) text (DIV1)
852
Image 235
5045
Secondly, it is an everlasting Covenant, I will establish my Covenant for an everlasting Covenant. Thirdly, it is a peculiar Covenant, I will establish my Covenant betweene me and thee, and thy seed:
Secondly, it is an everlasting Covenant, I will establish my Covenant for an everlasting Covenant. Thirdly, it is a peculiar Covenant, I will establish my Covenant between me and thee, and thy seed:
ord, pn31 vbz dt j n1, pns11 vmb vvi po11 n1 p-acp dt j n1. ord, pn31 vbz dt j n1, pns11 vmb vvi po11 n1 p-acp pno11 cc pno21, cc po21 n1:
(13) text (DIV1)
853
Image 235
5046
that is, onely betweene me and thee and thy seed, not with the refuse of the world,
that is, only between me and thee and thy seed, not with the refuse of the world,
cst vbz, av-j p-acp pno11 cc pno21 cc po21 n1, xx p-acp dt n1 pp-f dt n1,
(13) text (DIV1)
854
Image 235
5047
but onely with thy seed by promise, onely beleevers, whether Iewes or Gentiles. Fourthly, it is a most free Covenant:
but only with thy seed by promise, only believers, whither Iewes or Gentiles. Fourthly, it is a most free Covenant:
cc-acp av-j p-acp po21 n1 p-acp n1, av-j n2, cs npg1 cc n2-j. ord, pn31 vbz dt av-ds j n1:
(13) text (DIV1)
854
Image 235
5048
it was made to Abraham, whom God called out of Vr, of the Chaldees, out of an idolatrous nation, out of an idolatrous family.
it was made to Abraham, whom God called out of Vr, of the Chaldees, out of an idolatrous Nation, out of an idolatrous family.
pn31 vbds vvn p-acp np1, ro-crq np1 vvd av pp-f n1, pp-f dt np2, av pp-f dt j n1, av pp-f dt j n1.
(13) text (DIV1)
855
Image 235
5049
Even as it was at the first most freely made to Adam in Paradise, when he was in a most desperate estate,
Even as it was At the First most freely made to Adam in Paradise, when he was in a most desperate estate,
j c-acp pn31 vbds p-acp dt ord av-ds av-j vvn p-acp np1 p-acp n1, c-crq pns31 vbds p-acp dt av-ds j n1,
(13) text (DIV1)
855
Image 235
5050
when he was as low as hell in a manner, ready to sinke into de spaire,
when he was as low as hell in a manner, ready to sink into the spaire,
c-crq pns31 vbds a-acp j c-acp n1 p-acp dt n1, j p-acp vvi p-acp dt n1,
(13) text (DIV1)
855
Image 235
5051
then the Seede of the woman was promised;
then the Seed of the woman was promised;
cs dt n1 pp-f dt n1 vbds vvn;
(13) text (DIV1)
855
Image 235
5052
so here it was freely made to good Abraham. First, the love of God was free to him,
so Here it was freely made to good Abraham. First, the love of God was free to him,
av av pn31 vbds av-j vvn p-acp j np1. ord, dt n1 pp-f np1 vbds j p-acp pno31,
(13) text (DIV1)
855
Image 235
5053
when he call'd him being an idolatour, and then it was freely renewed afterward when hee was good, as wee shall see anon.
when he called him being an Idolater, and then it was freely renewed afterwards when he was good, as we shall see anon.
c-crq pns31 vvd pno31 vbg dt n1, cc av pn31 vbds av-j vvn av c-crq pns31 vbds j, c-acp pns12 vmb vvi av.
(13) text (DIV1)
855
Image 235
5054
And lastly, It is a Covenant consisting most of spirituall things, it is a spirituall covenant, I meane especially, promising spirituall favours,
And lastly, It is a Covenant consisting most of spiritual things, it is a spiritual Covenant, I mean especially, promising spiritual favours,
cc ord, pn31 vbz dt n1 vvg ds pp-f j n2, pn31 vbz dt j n1, pns11 vvb av-j, vvg j n2,
(13) text (DIV1)
856
Image 235
5055
although the other things as appendices of the maine are likewise meant:
although the other things as Appendices of the main Are likewise meant:
cs dt j-jn n2 c-acp n2 pp-f dt j vbr av vvn:
(13) text (DIV1)
856
Image 235
5056
For after that the covenant was made to Abraham and his posterity, they endured many afflictions:
For After that the Covenant was made to Abraham and his posterity, they endured many afflictions:
c-acp p-acp d dt n1 vbds vvn p-acp np1 cc po31 n1, pns32 vvd d n2:
(13) text (DIV1)
856
Image 235
5057
after the promise was renewed to Iacob, wee know hee fled from his brother Esau to whom the Covenant of grace was not made,
After the promise was renewed to Iacob, we know he fled from his brother Esau to whom the Covenant of grace was not made,
c-acp dt n1 vbds vvn p-acp np1, pns12 vvb pns31 vvd p-acp po31 n1 np1 p-acp ro-crq dt n1 pp-f n1 vbds xx vvn,
(13) text (DIV1)
856
Image 235
5058
and yet of Esau presently came Duke such a one, and Duke such a one, and poore Iacob was faine to flie for his life in regard of the promise.
and yet of Esau presently Come Duke such a one, and Duke such a one, and poor Iacob was feign to fly for his life in regard of the promise.
cc av pp-f np1 av-j vvd n1 d dt pi, cc n1 d dt pi, cc j np1 vbds av-j pc-acp vvi p-acp po31 n1 p-acp n1 pp-f dt n1.
(13) text (DIV1)
856
Image 235
5059
So that I say, it must be specially of spirituall blessings. These are the qualities of the Covenant, It is a sure, an everlasting, a peculiar,
So that I say, it must be specially of spiritual blessings. These Are the qualities of the Covenant, It is a sure, an everlasting, a peculiar,
av cst pns11 vvb, pn31 vmb vbi av-j pp-f j n2. d vbr dt n2 pp-f dt n1, pn31 vbz dt j, dt j, dt j,
(13) text (DIV1)
856
Image 235
5060
and a most free Covenant, ayming specially at spirituall things.
and a most free Covenant, aiming specially At spiritual things.
cc dt av-ds j n1, vvg av-j p-acp j n2.
(13) text (DIV1)
857
Image 235
5061
And then lastly, you have the condition of the Covenant, and that, though it is not exprest, yet it is implyed:
And then lastly, you have the condition of the Covenant, and that, though it is not expressed, yet it is employed:
cc av ord, pn22 vhb dt n1 pp-f dt n1, cc cst, cs pn31 vbz xx vvn, av pn31 vbz vvn:
(13) text (DIV1)
858
Image 235
5062
I will be thy God, and the God of thy seede, therefore thou shalt take me for thy God, carry thy selfe to me as to thy God, &c. It is usuall in other places of Scripture, where mention is made of this Covenant, to imply the condition required on our parts, sometimes both the Covenant and condition are mentioned together, as in Zach. 13. last: I will be thy God, and the God of thy seed, Therefore thou shalt take me for thy God, carry thy self to me as to thy God, etc. It is usual in other places of Scripture, where mention is made of this Covenant, to imply the condition required on our parts, sometime both the Covenant and condition Are mentioned together, as in Zach 13. last:
pns11 vmb vbi po21 n1, cc dt n1 pp-f po21 n1, av pns21 vm2 vvi pno11 p-acp po21 n1, vvb po21 n1 p-acp pno11 a-acp p-acp po21 n1, av pn31 vbz j p-acp j-jn n2 pp-f n1, c-crq n1 vbz vvn pp-f d n1, pc-acp vvi dt n1 vvd p-acp po12 n2, av av-d dt n1 cc n1 vbr vvn av, c-acp p-acp np1 crd ord:
(13) text (DIV1)
858
Image 235
5063
I will say (saith God) It is my people, and they shall say, the Lord is my God, the one springeth from the other;I will say (Says God) It is my people, and they shall say, the Lord is my God, the one springs from the other;
pns11 vmb vvi (vvz np1) pn31 vbz po11 n1, cc pns32 vmb vvi, dt n1 vbz po11 n1, dt pi vvz p-acp dt j-jn;
(13) text (DIV1)
858
Image 235
5064
when God is a God to any, he makes the heart to answer; thou shalt be my God, and I will be thine alwayes.
when God is a God to any, he makes the heart to answer; thou shalt be my God, and I will be thine always.
c-crq np1 vbz dt n1 p-acp d, pns31 vvz dt n1 pc-acp vvi; pns21 vm2 vbi po11 np1, cc pns11 vmb vbi png21 av.
(13) text (DIV1)
858
Image 235
5065
This is the condition on our part, that we make with God in this Covenant, to take him for our God, to be his people, and his pecuilar ones.
This is the condition on our part, that we make with God in this Covenant, to take him for our God, to be his people, and his pecuilar ones.
d vbz dt n1 p-acp po12 n1, cst pns12 vvb p-acp np1 p-acp d n1, pc-acp vvi pno31 p-acp po12 n1, pc-acp vbi po31 n1, cc po31 j pi2.
(13) text (DIV1)
858
Image 235
5066
I will be thy God, and the God of thy seed.
I will be thy God, and the God of thy seed.
pns11 vmb vbi po21 n1, cc dt n1 pp-f po21 n1.
(13) text (DIV1)
858
Image 235
5067
Though these words, I will be a God to thee, and to thy seed, be the last words of the Text,
Though these words, I will be a God to thee, and to thy seed, be the last words of the Text,
cs d n2, pns11 vmb vbi dt n1 p-acp pno21, cc p-acp po21 n1, vbb dt ord n2 pp-f dt n1,
(13) text (DIV1)
859
Image 235
5068
yet being the substance of the Covenant, I thinke it shall be best to speake of that before I speake of the qualities of the Covenant, or any thing else. I will be thy God.
yet being the substance of the Covenant, I think it shall be best to speak of that before I speak of the qualities of the Covenant, or any thing Else. I will be thy God.
av vbg dt n1 pp-f dt n1, pns11 vvb pn31 vmb vbb js pc-acp vvi pp-f d c-acp pns11 vvb pp-f dt n2 pp-f dt n1, cc d n1 av. pns11 vmb vbi po21 np1.
(13) text (DIV1)
859
Image 235
5069
This is the Covenant in the Messiah: but first, what is it to be a God? I answer:
This is the Covenant in the Messiah: but First, what is it to be a God? I answer:
d vbz dt n1 p-acp dt np1: cc-acp ord, r-crq vbz pn31 pc-acp vbi dt n1? pns11 vvb:
(13) text (DIV1)
860
Image 235
5070
To be a God, take it in the generall, is to give being to the creature that had no being of it selfe,
To be a God, take it in the general, is to give being to the creature that had no being of it self,
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(13) text (DIV1)
861
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and to protect and preserve the creature in its being, in a word, to be a Creatour;
and to Pact and preserve the creature in its being, in a word, to be a Creator;
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(13) text (DIV1)
861
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for providence is the perpetuity and continuance of creation; this is to be a God. The office of God, as God, is a most glorious function:
for providence is the perpetuity and Continuance of creation; this is to be a God. The office of God, as God, is a most glorious function:
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(13) text (DIV1)
861
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to be a King is a great matter, but to be a God, to give being to the creature, to support it when it hath a being, to doe all that God should doe, this is a most glorious worke:
to be a King is a great matter, but to be a God, to give being to the creature, to support it when it hath a being, to do all that God should do, this is a most glorious work:
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(13) text (DIV1)
861
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but this is but creation, this is not intended especially here, for thus hee is the God of all his workes;
but this is but creation, this is not intended especially Here, for thus he is the God of all his works;
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(13) text (DIV1)
861
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thus by creation and preservation, he is the God of all the men in the world out of the Church.
thus by creation and preservation, he is the God of all the men in the world out of the Church.
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(13) text (DIV1)
861
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What is then to be thy God? I will be thy God.
What is then to be thy God? I will be thy God.
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(13) text (DIV1)
862
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I Answer, to be a God in a more peculiar manner, is to be a God in Covenant, that is, not onely to be a God to preserve and continue this being of ours in a civill life,
I Answer, to be a God in a more peculiar manner, is to be a God in Covenant, that is, not only to be a God to preserve and continue this being of ours in a civil life,
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(13) text (DIV1)
863
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but it is to be a God in a higher relation to us, to be a God in a reference to an eternall, supernaturall estate in heaven, to be a God here in grace, and hereafter in glory:
but it is to be a God in a higher Relation to us, to be a God in a Referente to an Eternal, supernatural estate in heaven, to be a God Here in grace, and hereafter in glory:
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(13) text (DIV1)
863
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and thus God is a God in a gracious covenant onely by Iesus Christ, and to those that beleeve in him. I will be thy God:
and thus God is a God in a gracious Covenant only by Iesus christ, and to those that believe in him. I will be thy God:
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(13) text (DIV1)
863
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that is, I will be thy God in Christ, to give thee a better being then this world can aford, to free thee from the cursed estate thou art in by nature, to deliver thee from all ill, spiritually and eternally, especially to bestow on thee all good, spiritually,
that is, I will be thy God in christ, to give thee a better being then this world can afford, to free thee from the cursed estate thou art in by nature, to deliver thee from all ill, spiritually and eternally, especially to bestow on thee all good, spiritually,
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(13) text (DIV1)
863
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and eternally, especially as wee have it in the words of the Covenant Gen. 15. 1. I will be thy shield and thy exceeding great reward, a shield to keepe off all ill,
and eternally, especially as we have it in the words of the Covenant Gen. 15. 1. I will be thy shield and thy exceeding great reward, a shield to keep off all ill,
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(13) text (DIV1)
863
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5082
and a reward for all good.
and a reward for all good.
cc dt n1 p-acp d j.
(13) text (DIV1)
863
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5083
So in the 84. God will be a Sun and a shield, &c. a Sun Psal. for all sweet comfort and good,
So in the 84. God will be a Sun and a shield, etc. a Sun Psalm for all sweet Comfort and good,
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(13) text (DIV1)
863
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and a shield, in regard of defence from ill; a Sunne and a shield, till wee come to the possession of eternall happinesse.
and a shield, in regard of defence from ill; a Sun and a shield, till we come to the possession of Eternal happiness.
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(13) text (DIV1)
863
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5085
This is to be a God in a peculiar manner, to give all things necessary for grace and life too,
This is to be a God in a peculiar manner, to give all things necessary for grace and life too,
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(13) text (DIV1)
863
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for this life and for a better;
for this life and for a better;
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(13) text (DIV1)
863
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5087
to doe all things requisite to bring us to heaven and happinesse through Christ, in whom all the promises are,
to do all things requisite to bring us to heaven and happiness through christ, in whom all the promises Are,
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(13) text (DIV1)
863
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5088
yea and Amen, to be all in all, to direct the protections and provions of this life, of our estate here to a supernaturall happinesse hereafter, to a state beyond nature:
yea and Amen, to be all in all, to Direct the protections and provions of this life, of our estate Here to a supernatural happiness hereafter, to a state beyond nature:
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(13) text (DIV1)
863
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for God directs the favours of this life, so that he takes them away or hee giveth them,
for God directs the favours of this life, so that he Takes them away or he gives them,
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(13) text (DIV1)
863
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5090
as he seeth them advantageous or hinderances to a better estate.
as he sees them advantageous or hindrances to a better estate.
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(13) text (DIV1)
863
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5091
So is God a God to those that are in convenant with him, to doe all this,
So is God a God to those that Are in Covenant with him, to do all this,
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(13) text (DIV1)
863
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5092
and to doe all this in opposition of all enemies whatsoever, to doe all this in weakenes and in the impotency of the creature, to doe all this when all second causes are contrary as it were, to bring a man to heaven in spite of the Devill,
and to do all this in opposition of all enemies whatsoever, to do all this in weakness and in the impotency of the creature, to do all this when all second Causes Are contrary as it were, to bring a man to heaven in spite of the devil,
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(13) text (DIV1)
863
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& of our owne corruptions, or all oppositions whatsoever. This is to be a God indeed.
& of our own corruptions, or all oppositions whatsoever. This is to be a God indeed.
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(13) text (DIV1)
863
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5094
But why doth he say onely, I will be thy God;
But why does he say only, I will be thy God;
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(13) text (DIV1)
864
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5095
why doth he not say, I will give thee grace and protection, I will give thee heaven and life everlasting? Because all is one:
why does he not say, I will give thee grace and protection, I will give thee heaven and life everlasting? Because all is one:
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(13) text (DIV1)
864
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5096
for all things in the world are in this one promise I will be thy God.
for all things in the world Are in this one promise I will be thy God.
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(13) text (DIV1)
865
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See the wisedome of heaven, how much he speakes in how little, there cannot be more spoken then thus, I will be thy God, for in saying, I will be thy God, he implies that, whatsoever he is,
See the Wisdom of heaven, how much he speaks in how little, there cannot be more spoken then thus, I will be thy God, for in saying, I will be thy God, he Implies that, whatsoever he is,
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(13) text (DIV1)
865
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or hath, or can doe, shall be thine too, I will be thy God, that is, my wisedome shall be thine to watch over thee, to find out wayes to doe thee good, my power shall be thine to keepe thee from danger, to defend and rescue thee from all enemies,
or hath, or can do, shall be thine too, I will be thy God, that is, my Wisdom shall be thine to watch over thee, to find out ways to do thee good, my power shall be thine to keep thee from danger, to defend and rescue thee from all enemies,
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(13) text (DIV1)
865
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5099
and to subdue them by degrees unto thee: my providence shall be thine to turne all things to thy good:
and to subdue them by Degrees unto thee: my providence shall be thine to turn all things to thy good:
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(13) text (DIV1)
865
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5100
my mercy shall be thine, to forgive thy sins: my love shall be thine, to bestow on thee all necessary comforts;
my mercy shall be thine, to forgive thy Sins: my love shall be thine, to bestow on thee all necessary comforts;
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(13) text (DIV1)
865
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there is no phrase in the Scripture that hath so much in so little as this here, I will be thy God, if wee could unfold and lay open this excellent promise, all other particular promises in the covenant of grace are members of this:
there is no phrase in the Scripture that hath so much in so little as this Here, I will be thy God, if we could unfold and lay open this excellent promise, all other particular promises in the Covenant of grace Are members of this:
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(13) text (DIV1)
865
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5102
what is the reason (as Saint Paul saith) all things are yours, because you are Christs, and Christ is Gods, God is the God of Christ and our God, wee are in covenant with the God of Christ, Christ is the heire of all,
what is the reason (as Saint Paul Says) all things Are yours, Because you Are Christ, and christ is God's, God is the God of christ and our God, we Are in Covenant with the God of christ, christ is the heir of all,
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(13) text (DIV1)
865
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and we are members of Christ: God who is the God of all things is ours.
and we Are members of christ: God who is the God of all things is ours.
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(13) text (DIV1)
865
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It is a wondrous comprehensive promise. I will be thy God, and the God of thy seed.
It is a wondrous comprehensive promise. I will be thy God, and the God of thy seed.
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(13) text (DIV1)
865
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5105
The substance of thy Covenant then is, that God will be a God to us;
The substance of thy Covenant then is, that God will be a God to us;
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(13) text (DIV1)
866
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the point to be observed is this, That God graciously in the blessed seed, the Messiah, Christ Iesus, he takes • … pon him to be a God to all those that are in Covenant with him;
the point to be observed is this, That God graciously in the blessed seed, the Messiah, christ Iesus, he Takes • … pon him to be a God to all those that Are in Covenant with him;
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(13) text (DIV1)
866
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that is, to be All-sufficient to bring us to happinesse, All-sufficient in this world, and in the world to come, to be our portion, to be all in all.
that is, to be All-sufficient to bring us to happiness, All-sufficient in this world, and in the world to come, to be our portion, to be all in all.
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(13) text (DIV1)
866
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5108
This is the first and fundamentall promise of all other, indeed it is the life and soule of all the promises,
This is the First and fundamental promise of all other, indeed it is the life and soul of all the promises,
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(13) text (DIV1)
867
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5109
and it is the life and soule of all comfort whatsoever:
and it is the life and soul of all Comfort whatsoever:
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(13) text (DIV1)
867
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5110
for all other relations spoken of God tend to this, that hee is our God, this is before to be a Father, before to be any thing.
for all other relations spoken of God tend to this, that he is our God, this is before to be a Father, before to be any thing.
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(13) text (DIV1)
867
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5111
God first is a God, and then a Father, and then all in all to us.
God First is a God, and then a Father, and then all in all to us.
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(13) text (DIV1)
867
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5112
As he is first, the God of Christ, and then the Father of Christ, as you have it usually in the beginnings of the Epistles, God the Father of our Lord Iesus Christ, first the God, and then the Father:
As he is First, the God of christ, and then the Father of christ, as you have it usually in the beginnings of the Epistles, God the Father of our Lord Iesus christ, First the God, and then the Father:
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(13) text (DIV1)
867
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to be a God then, is the fundamentall and principall favour, from thence commeth our Election, his chusing of us to eternall salvation before all time, his protection and preservation of us in time, unto heaven.
to be a God then, is the fundamental and principal favour, from thence comes our Election, his choosing of us to Eternal salvation before all time, his protection and preservation of us in time, unto heaven.
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(13) text (DIV1)
867
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5114
I shall not need to speake more of this, having unfolded it before.
I shall not need to speak more of this, having unfolded it before.
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(13) text (DIV1)
868
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5115
But you will say, how shall we know, that this Covenant belongeth to us, that wee are such as we may say, God is our God?
But you will say, how shall we know, that this Covenant belongeth to us, that we Are such as we may say, God is our God?
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(13) text (DIV1)
869
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5116
I answer, first, to lay this for a ground, you must know, that to be a God, is a relation:
I answer, First, to lay this for a ground, you must know, that to be a God, is a Relation:
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(13) text (DIV1)
870
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5117
whosoever God is a God to, he perswadeth them by his Spirit, that hee is a God to:
whosoever God is a God to, he Persuadeth them by his Spirit, that he is a God to:
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(13) text (DIV1)
870
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5118
the same Spirit that perswadeth them, that there is a God, that Spirit telleth them that, God is their God,
the same Spirit that Persuadeth them, that there is a God, that Spirit Telleth them that, God is their God,
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(13) text (DIV1)
870
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5119
and works a qualification and disposition in them, as that they may know, that they are in covenant with such a gracious God, the Spirit as it revealeth to them the love of God,
and works a qualification and disposition in them, as that they may know, that they Are in Covenant with such a gracious God, the Spirit as it Revealeth to them the love of God,
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(13) text (DIV1)
870
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5120
and that he is theirs, so the Spirit enableth them to claime him for their God, to give up themselves to him, as to their God.
and that he is theirs, so the Spirit enableth them to claim him for their God, to give up themselves to him, as to their God.
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(13) text (DIV1)
870
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5121
And the Spirit doth this, because friends cannot be in convenant and confederate without there be a likenesse, or an agreement: there must be more word:
And the Spirit does this, Because Friends cannot be in Covenant and confederate without there be a likeness, or an agreement: there must be more word:
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(13) text (DIV1)
871
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5122
then on to a Covenant, though Gods grace doe all, yet wee must give our consent,
then on to a Covenant, though God's grace do all, yet we must give our consent,
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(13) text (DIV1)
871
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5123
and therefore the Covenat is exprest under the title of marriage, in marriage there must be a consent of both parties:
and Therefore the Covenant is expressed under the title of marriage, in marriage there must be a consent of both parties:
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(13) text (DIV1)
871
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5124
In reconciliation betweene a King and subjects, that are fallen out when they are Rebels, there must be an accepting of the pardon,
In reconciliation between a King and subject's, that Are fallen out when they Are Rebels, there must be an accepting of the pardon,
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(13) text (DIV1)
871
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5125
and a promise of new subjection.
and a promise of new subjection.
cc dt n1 pp-f j n1.
(13) text (DIV1)
871
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5126
So then if God be our God, there will bee grace given to take him for our God, to give him homage as a King, to give him our consent as to our Spouse;
So then if God be our God, there will be grace given to take him for our God, to give him homage as a King, to give him our consent as to our Spouse;
av av cs np1 vbb po12 n1, pc-acp vmb vbi n1 vvn pc-acp vvi pno31 p-acp po12 n1, pc-acp vvi pno31 n1 p-acp dt n1, pc-acp vvi pno31 po12 n1 c-acp p-acp po12 n1;
(13) text (DIV1)
871
Image 235
5127
thou shalt be my God and I will cleave to thee, as to my Lord and Husband:
thou shalt be my God and I will cleave to thee, as to my Lord and Husband:
pns21 vm2 vbi po11 n1 cc pns11 vmb vvi p-acp pno21, c-acp p-acp po11 n1 cc n1:
(13) text (DIV1)
871
Image 235
5128
Can two walke together (saith the Prophet) and not be friends? there can bee no friendship with God,
Can two walk together (Says the Prophet) and not be Friends? there can be no friendship with God,
vmb crd n1 av (vvz dt n1) cc xx vbi n2? pc-acp vmb vbi dx n1 p-acp np1,
(13) text (DIV1)
871
Image 235
5129
except there be somewhat wrought in us by his Spirit, to make us fit for friendship, that we may looke on him as an object of love and delight:
except there be somewhat wrought in us by his Spirit, to make us fit for friendship, that we may look on him as an Object of love and delight:
c-acp pc-acp vbi av vvn p-acp pno12 p-acp po31 n1, pc-acp vvi pno12 vvi p-acp n1, cst pns12 vmb vvi p-acp pno31 p-acp dt n1 pp-f n1 cc n1:
(13) text (DIV1)
871
Image 235
5130
if wee looke on him as an object of hatred, what termes of friendship can there be? Now, that we may looke on him as an object of love, fit for converse with him, hee must make us such by consent,
if we look on him as an Object of hatred, what terms of friendship can there be? Now, that we may look on him as an Object of love, fit for converse with him, he must make us such by consent,
cs pns12 vvb p-acp pno31 p-acp dt n1 pp-f n1, r-crq n2 pp-f n1 vmb a-acp vbi? av, cst pns12 vmb vvi p-acp pno31 p-acp dt n1 pp-f n1, j p-acp n1 p-acp pno31, pns31 vmb vvi pno12 d p-acp n1,
(13) text (DIV1)
871
Image 235
5131
and yeelding to him, by framing the inward man to his, likenesse that so there may a peace be maintained with him:
and yielding to him, by framing the inward man to his, likeness that so there may a peace be maintained with him:
cc vvg p-acp pno31, p-acp vvg dt j n1 p-acp po31, n1 cst av pc-acp vmb dt n1 vbi vvn p-acp pno31:
(13) text (DIV1)
871
Image 235
5132
you see the ground of it, of necessity it must be so. Well, to come to the tryalls, but let me first adde this to the former;
you see the ground of it, of necessity it must be so. Well, to come to the trials, but let me First add this to the former;
pn22 vvb dt n1 pp-f pn31, pp-f n1 pn31 vmb vbi av. av, pc-acp vvi p-acp dt n2, cc-acp vvb pno11 ord vvi d p-acp dt j;
(13) text (DIV1)
871
Image 235
5133
whomsoever God is a God to, it is knowne, specially by spirituall and eternall favours:
whomsoever God is a God to, it is known, specially by spiritual and Eternal favours:
ro-crq np1 vbz dt n1 p-acp, pn31 vbz vvn, av-j p-acp j cc j n2:
(13) text (DIV1)
872
Image 235
5134
a man cannot know certainely that God is his God by outward and common things, that cast-awayes may have;
a man cannot know Certainly that God is his God by outward and Common things, that castaways may have;
dt n1 vmbx vvi av-j cst np1 vbz po31 n1 p-acp j cc j n2, cst n2 vmb vhi;
(13) text (DIV1)
872
Image 235
5135
for a cast-away may have Ishmaels blessing, and Esaus portion, blessings of the left hand, common graces.
for a castaway may have Ishmaels blessing, and Esaus portion, blessings of the left hand, Common graces.
p-acp dt n1 vmb vhi np1 n1, cc npg1 n1, n2 pp-f dt j n1, j n2.
(13) text (DIV1)
872
Image 235
5136
To know undoubtedly therefore, that God is our God, must be by peculiar matters;
To know undoubtedly Therefore, that God is our God, must be by peculiar matters;
p-acp vvb av-j av, cst np1 vbz po12 n1, vmb vbi p-acp j n2;
(13) text (DIV1)
872
Image 235
5137
for those whose God, God is, are a peculiar people, a holy nation, severed from others.
for those whose God, God is, Are a peculiar people, a holy Nation, severed from Others.
p-acp d r-crq np1, np1 vbz, vbr dt j n1, dt j n1, vvn p-acp n2-jn.
(13) text (DIV1)
872
Image 235
5138
First of all then know, what the Spirit of God saith to thy soule, for they that are Gods have his Spirit, to reveale to their spirits, the secret and hidden love of God;
First of all then know, what the Spirit of God Says to thy soul, for they that Are God's have his Spirit, to reveal to their spirits, the secret and hidden love of God;
ord pp-f d av vvb, q-crq dt n1 pp-f np1 vvz p-acp po21 n1, c-acp pns32 cst vbr n2 vhb po31 n1, pc-acp vvi p-acp po32 n2, dt j-jn cc j-vvn n1 pp-f np1;
(13) text (DIV1)
872
Image 235
5139
but if the voyce of the Spirit be silent in regard of testimony, goe to the worke of the Spirit,
but if the voice of the Spirit be silent in regard of testimony, go to the work of the Spirit,
cc-acp cs dt n1 pp-f dt n1 vbb j p-acp n1 pp-f n1, vvb p-acp dt n1 pp-f dt n1,
(13) text (DIV1)
872
Image 235
5140
but goe to the peculiar worke of the Spirit.
but go to the peculiar work of the Spirit.
cc-acp vvb p-acp dt j n1 pp-f dt n1.
(13) text (DIV1)
872
Image 235
5141
For though the Spirit may be silent in regard of his testimony, yet there are some workes or other of the Spirit in a man, whereby hee may know that God is his God.
For though the Spirit may be silent in regard of his testimony, yet there Are Some works or other of the Spirit in a man, whereby he may know that God is his God.
p-acp cs dt n1 vmb vbi j p-acp n1 pp-f po31 n1, av a-acp vbr d n2 cc j-jn pp-f dt n1 p-acp dt n1, c-crq pns31 vmb vvi cst np1 vbz po31 n1.
(13) text (DIV1)
872
Image 235
5142
As the Spirit of God workes in some sort, a proportion in him unto God;
As the Spirit of God works in Some sort, a proportion in him unto God;
p-acp dt n1 pp-f np1 vvz p-acp d n1, dt n1 p-acp pno31 p-acp np1;
(13) text (DIV1)
872
Image 235
5143
and none can know better what God is to him, then by searching of his owne heart, what hee is backe againe to God;
and none can know better what God is to him, then by searching of his own heart, what he is back again to God;
cc pix vmb vvi j r-crq n1 vbz p-acp pno31, av p-acp vvg pp-f po31 d n1, r-crq pns31 vbz av av p-acp np1;
(13) text (DIV1)
872
Image 235
5144
for as God saith to him by his Spirit, thou art mine, so they say to God, thou art mine.
for as God Says to him by his Spirit, thou art mine, so they say to God, thou art mine.
c-acp c-acp np1 vvz p-acp pno31 p-acp po31 n1, pns21 vb2r png11, av pns32 vvb p-acp np1, pns21 vb2r png11.
(13) text (DIV1)
872
Image 235
5145
Let us then come to the tryall, by our carrying our selves to God.
Let us then come to the trial, by our carrying our selves to God.
vvb pno12 av vvi p-acp dt n1, p-acp po12 vvg po12 n2 p-acp np1.
(13) text (DIV1)
872
Image 235
5146
Can we say with David, Whom have I in heaven but thee, or what is there in earth in comparison of thee? when the conscience can tell us, that we make God our treasure and our portion above all earthly things,
Can we say with David, Whom have I in heaven but thee, or what is there in earth in comparison of thee? when the conscience can tell us, that we make God our treasure and our portion above all earthly things,
vmb pns12 vvi p-acp np1, ro-crq vhb pns11 p-acp n1 p-acp pno21, cc r-crq vbz a-acp p-acp n1 p-acp n1 pp-f pno21? c-crq dt n1 vmb vvi pno12, cst pns12 vvb np1 po12 n1 cc po12 n1 p-acp d j n2,
(13) text (DIV1)
872
Image 235
5147
then wee make him our God. A Christian singleth our God, above all things in the world, for his happinesse.
then we make him our God. A Christian singleth our God, above all things in the world, for his happiness.
cs pns12 vvb pno31 po12 n1. dt njp vvz po12 n1, p-acp d n2 p-acp dt n1, p-acp po31 n1.
(13) text (DIV1)
872
Image 235
5148
Lord, thou art mine, whatsoever wealth is mine, or riches mine, or friends mine, I stand not upon that, but thou art mine.
Lord, thou art mine, whatsoever wealth is mine, or riches mine, or Friends mine, I stand not upon that, but thou art mine.
n1, pns21 vb2r png11, r-crq n1 vbz png11, cc n2 png11, cc n2 png11, pns11 vvb xx p-acp d, cc-acp pns21 vb2r png11.
(13) text (DIV1)
872
Image 235
5149
A rich man runneth to his wealth, and make flesh his arme, he runneth to friends, to beare him out in ill causes,
A rich man Runneth to his wealth, and make Flesh his arm, he Runneth to Friends, to bear him out in ill Causes,
dt j n1 vvz p-acp po31 n1, cc vvi n1 po31 n1, pns31 vvz p-acp n2, pc-acp vvi pno31 av p-acp j-jn n2,
(13) text (DIV1)
872
Image 235
5150
but a true Christian that hath God for his God, he may know it by this, he singleth out God for his portion, runnes to him in all extremities; Lord, thou art mine:
but a true Christian that hath God for his God, he may know it by this, he singleth out God for his portion, runs to him in all extremities; Lord, thou art mine:
cc-acp dt j njp cst vhz n1 p-acp po31 n1, pns31 vmb vvi pn31 p-acp d, pns31 vvz av np1 p-acp po31 n1, vvz p-acp pno31 p-acp d n2; n1, pns21 vb2r png11:
(13) text (DIV1)
872
Image 235
5151
this is a signe that God hath said to his soule, first, I am thy salvation. How can the soule appropriate God to himselfe? how can he say as Thomas did, My Lord and my God? except the Lord have spoken peace to the soule before,
this is a Signen that God hath said to his soul, First, I am thy salvation. How can the soul Appropriate God to himself? how can he say as Thomas did, My Lord and my God? except the Lord have spoken peace to the soul before,
d vbz dt n1 cst np1 vhz vvn p-acp po31 n1, ord, pns11 vbm po21 n1. q-crq vmb dt n1 j np1 p-acp px31? q-crq vmb pns31 vvi p-acp np1 vdd, po11 n1 cc po11 np1? p-acp dt n1 vhb vvn n1 p-acp dt n1 a-acp,
(13) text (DIV1)
872
Image 235
5152
and have said, I am thy salvation? It is a signe we have made God our God,
and have said, I am thy salvation? It is a Signen we have made God our God,
cc vhb vvn, pns11 vbm po21 n1? pn31 vbz dt n1 pns12 vhb vvn np1 po12 n1,
(13) text (DIV1)
872
Image 235
5153
when wee prize him and value him above all the world, and when with Saint Paul, Phil. 3. wee count all things dung and drosse, in comparison of Jesus Christ our Lord:
when we prize him and valve him above all the world, and when with Saint Paul, Philip 3. we count all things dung and dross, in comparison of jesus christ our Lord:
c-crq pns12 vvi pno31 cc vvi pno31 p-acp d dt n1, cc c-crq p-acp n1 np1, np1 crd pns12 vvb d n2 n1 cc n1, p-acp n1 pp-f np1 np1 po12 n1:
(13) text (DIV1)
872
Image 235
5154
what we will doe most for, that is our God; if wee will doe most for God, he is our God;
what we will do most for, that is our God; if we will do most for God, he is our God;
r-crq pns12 vmb vdb av-ds p-acp, cst vbz po12 n1; cs pns12 vmb vdb av-ds p-acp np1, pns31 vbz po12 n1;
(13) text (DIV1)
872
Image 235
5155
if we doe most for pleasures, they are our God, if wee doe most for riches, breake o• … r rests and cracke our consciences for them, that is our God.
if we do most for pleasures, they Are our God, if we do most for riches, break o• … r rests and Crac our Consciences for them, that is our God.
cs pns12 vdb av-ds p-acp n2, pns32 vbr po12 np1, cs pns12 vdb av-ds p-acp n2, vvb n1 … sy vvz cc vvz po12 n2 p-acp pno32, cst vbz po12 n1.
(13) text (DIV1)
872
Image 235
5156
In a word, whatsoever we value highest, that is our God.
In a word, whatsoever we valve highest, that is our God.
p-acp dt n1, r-crq pns12 vvb av-js, cst vbz po12 n1.
(13) text (DIV1)
872
Image 235
5157
Examine what affections wee have to God: (for it is affection, that makes a Christian) single out some few that we are most offending in.
Examine what affections we have to God: (for it is affection, that makes a Christian) single out Some few that we Are most offending in.
vvb r-crq n2 pns12 vhb p-acp np1: (c-acp pn31 vbz n1, cst vvz dt njp) vvb av d d cst pns12 vbr av-ds vvg p-acp.
(13) text (DIV1)
873
Image 235
5158
As first, for feare, it may shame us all, (indeed a Christian upon his best resolutions is better) but the ordinary carriage of men is, they feare men more then God, they feare every thing more then him that they should feare above all.
As First, for Fear, it may shame us all, (indeed a Christian upon his best resolutions is better) but the ordinary carriage of men is, they Fear men more then God, they Fear every thing more then him that they should Fear above all.
p-acp ord, p-acp n1, pn31 vmb vvi pno12 d, (av dt njp p-acp po31 js n2 vbz av-jc) p-acp dt j n1 pp-f n2 vbz, pns32 vvb n2 av-dc cs np1, pns32 vvb d n1 av-dc cs pno31 cst pns32 vmd vvi p-acp d.
(13) text (DIV1)
873
Image 235
5159
For instance, is the retyred carriage of men to God, such as their carryage is to the eye of the world? will not they doe that in secret ofttimes, that they will not doe openly? in secret they will commit this or that sinne,
For instance, is the retired carriage of men to God, such as their carriage is to the eye of the world? will not they do that in secret ofttimes, that they will not do openly? in secret they will commit this or that sin,
p-acp n1, vbz dt vvn n1 pp-f n2 p-acp np1, d c-acp po32 n1 vbz p-acp dt n1 pp-f dt n1? vmb xx pns32 vdb cst p-acp n-jn av, cst pns32 vmb xx vdi av-j? p-acp n-jn pns32 vmb vvi d cc d n1,
(13) text (DIV1)
873
Image 235
5160
and thinke, who seeth? there are secret abominations in the closet of their hearts, they will not feare to doe that in the eye of God, that they feare to doe in the eye of a child of sixe yeares old, that is of any discretion:
and think, who sees? there Are secret abominations in the closet of their hearts, they will not Fear to do that in the eye of God, that they Fear to do in the eye of a child of sixe Years old, that is of any discretion:
cc vvi, r-crq vvz? pc-acp vbr j-jn n2 p-acp dt n1 pp-f po32 n2, pns32 vmb xx vvi pc-acp vdi d p-acp dt n1 pp-f np1, cst pns32 vvb pc-acp vdi p-acp dt n1 pp-f dt n1 pp-f crd n2 j, cst vbz pp-f d n1:
(13) text (DIV1)
873
Image 235
5161
Is this to make God our God, when wee feare the eye of a silly mortall creature more then the eye of God, that is tenne thousand times brighter then the Sunne, that is our Judge, is God our God the whiles? undoubtedly,
Is this to make God our God, when we Fear the eye of a silly Mortal creature more then the eye of God, that is tenne thousand times Brighter then the Sun, that is our Judge, is God our God the while? undoubtedly,
vbz d pc-acp vvi np1 po12 n1, c-crq pns12 vvb dt n1 pp-f dt j j-jn n1 av-dc cs dt n1 pp-f np1, cst vbz crd crd n2 jc cs dt n1, cst vbz po12 n1, vbz np1 po12 np1 dt n1? av-j,
(13) text (DIV1)
873
Image 235
5162
when God is made our God, there is an awe of the eye of heaven upon a man in all places,
when God is made our God, there is an awe of the eye of heaven upon a man in all places,
c-crq np1 vbz vvn po12 n1, pc-acp vbz dt n1 pp-f dt n1 pp-f n1 p-acp dt n1 p-acp d n2,
(13) text (DIV1)
873
Image 235
5163
therefore this is the condition of the Covenant, Walke before mee, or walke as in my sight;
Therefore this is the condition of the Covenant, Walk before me, or walk as in my sighed;
av d vbz dt n1 pp-f dt n1, vvb p-acp pno11, cc vvb a-acp p-acp po11 n1;
(13) text (DIV1)
873
Image 235
5164
how doe wee walke before God as in his sight, when there is such a great deale of difference in our carriage secretly,
how do we walk before God as in his sighed, when there is such a great deal of difference in our carriage secretly,
c-crq vdb pns12 vvb p-acp np1 c-acp p-acp po31 n1, c-crq pc-acp vbz d dt j n1 pp-f n1 p-acp po12 n1 av-jn,
(13) text (DIV1)
873
Image 235
5165
and before the eyes of men? when wee labour more to approve our carriage to men,
and before the eyes of men? when we labour more to approve our carriage to men,
cc p-acp dt n2 pp-f n2? c-crq pns12 vvb av-dc pc-acp vvi po12 n1 p-acp n2,
(13) text (DIV1)
873
Image 235
5166
then we make conscience of our spirits to God? This may shame us, even the best of us who are in Covenant with God,
then we make conscience of our spirits to God? This may shame us, even the best of us who Are in Covenant with God,
cs pns12 vvb n1 pp-f po12 n2 p-acp np1? d vmb vvi pno12, av dt js pp-f pno12 r-crq vbr p-acp n1 p-acp np1,
(13) text (DIV1)
873
Image 235
5167
and have made God our God, we have cause to be abased for this:
and have made God our God, we have cause to be abased for this:
cc vhb vvn np1 po12 n1, pns12 vhb n1 pc-acp vbi vvd p-acp d:
(13) text (DIV1)
873
Image 235
5168
and surely one of the best wayes to make Gods children abased and humbled, is to compare the different proportion of their carriage,
and surely one of the best ways to make God's children abased and humbled, is to compare the different proportion of their carriage,
cc av-j crd pp-f dt js n2 pc-acp vvi npg1 n2 vvd cc vvn, vbz pc-acp vvi dt j n1 pp-f po32 n1,
(13) text (DIV1)
873
Image 235
5169
how they carry themselves to men, whom they respect, and to outward things in the world,
how they carry themselves to men, whom they respect, and to outward things in the world,
c-crq pns32 vvb px32 p-acp n2, ro-crq pns32 vvb, cc p-acp j n2 p-acp dt n1,
(13) text (DIV1)
873
Image 235
5170
and how they carry themselves to God:
and how they carry themselves to God:
cc c-crq pns32 vvb px32 p-acp np1:
(13) text (DIV1)
873
Image 235
5171
if God be our God, there will be an universall feare and care to please God in all times and in all places,
if God be our God, there will be an universal Fear and care to please God in all times and in all places,
cs np1 vbb po12 n1, pc-acp vmb vbi dt j n1 cc n1 pc-acp vvi np1 p-acp d n2 cc p-acp d n2,
(13) text (DIV1)
873
Image 235
5172
because hee is everywhere, darkenesse and light are all one to him. Trie your selves therefore by this affection:
Because he is everywhere, darkness and Light Are all one to him. Try your selves Therefore by this affection:
c-acp pns31 vbz av, n1 cc n1 vbr d pi p-acp pno31. vvb po22 n2 av p-acp d n1:
(13) text (DIV1)
873
Image 235
5173
if we make God our God, wee will feare him above all;
if we make God our God, we will Fear him above all;
cs pns12 vvb np1 po12 n1, pns12 vmb vvi pno31 p-acp d;
(13) text (DIV1)
874
Image 235
5174
for there being such a distance betweene God and us, He the mighty God, and we creatures whose breath is in our nostrils, there can no other way be a Govenant of peace betwixt us, but with much reverence:
for there being such a distance between God and us, He the mighty God, and we creatures whose breath is in our nostrils, there can no other Way be a Covenant of peace betwixt us, but with much Reverence:
c-acp a-acp vbg d dt n1 p-acp np1 cc pno12, pns31 dt j np1, cc pns12 n2 rg-crq n1 vbz p-acp po12 n2, pc-acp vmb dx j-jn n1 vbb dt n1 pp-f n1 p-acp pno12, cc-acp p-acp d n1:
(13) text (DIV1)
874
Image 235
5175
therfore all Christians are reverent creatures, they doe all in feare, they passe the whole time of their conversation here in feare, they make an end of their salvation with fear• … and trembling, they enjoy their liberties in feare.
Therefore all Christians Are reverend creatures, they do all in Fear, they pass the Whole time of their Conversation Here in Fear, they make an end of their salvation with fear• … and trembling, they enjoy their Liberties in Fear.
av d np1 vbr j n2, pns32 vdb d p-acp n1, pns32 vvb dt j-jn n1 pp-f po32 n1 av p-acp n1, pns32 vvb dt n1 pp-f po32 n1 p-acp n1 … cc j-vvg, pns32 vvb po32 n2 p-acp n1.
(13) text (DIV1)
874
Image 235
5176
Saint Iude makes mention of a number of wretched people in his time, that eate without feare:
Saint Iude makes mention of a number of wretched people in his time, that eat without Fear:
n1 np1 vvz n1 pp-f dt n1 pp-f j n1 p-acp po31 n1, cst vvb p-acp n1:
(13) text (DIV1)
874
Image 235
5177
you may know a man that hath not this grace of God in his heart, by his unreverent carriage, hee never thinkes of the presence and All-seeing eye of God.
you may know a man that hath not this grace of God in his heart, by his unreverent carriage, he never thinks of the presence and All-seeing eye of God.
pn22 vmb vvi dt n1 cst vhz xx d n1 pp-f np1 p-acp po31 n1, p-acp po31 j n1, pns31 av-x vvz pp-f dt n1 cc j n1 pp-f np1.
(13) text (DIV1)
874
Image 235
5178
A Christian that hath God to his God, knowes that wheresoever hee is, hee is in the eye of heaven,
A Christian that hath God to his God, knows that wheresoever he is, he is in the eye of heaven,
dt njp cst vhz n1 p-acp po31 n1, vvz cst c-crq pns31 vbz, pns31 vbz p-acp dt n1 pp-f n1,
(13) text (DIV1)
874
Image 235
5179
therefore he is jealous, even of his owne most secret corruptions, he knowes that they are lawlesse of themselves,
Therefore he is jealous, even of his own most secret corruptions, he knows that they Are lawless of themselves,
av pns31 vbz j, av pp-f po31 d av-ds j-jn n2, pns31 vvz cst pns32 vbr j pp-f px32,
(13) text (DIV1)
874
Image 235
5180
and therefore he alwayes sets himselfe in the presence of God, he is full of reverence, full of feare,
and Therefore he always sets himself in the presence of God, he is full of Reverence, full of Fear,
cc av pns31 av vvz px31 p-acp dt n1 pp-f np1, pns31 vbz j pp-f n1, j pp-f n1,
(13) text (DIV1)
874
Image 235
5181
even in the enjoying of his Christian liberties. So likewise for the affection of love:
even in the enjoying of his Christian Liberties. So likewise for the affection of love:
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(13) text (DIV1)
874
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5182
if God be thy God, thou hast grace given thee to love him above all things;
if God be thy God, thou hast grace given thee to love him above all things;
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(13) text (DIV1)
875
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5183
with whom God is graciously reconciled, he giveth them his Spirit to be reconciled backe againe to him, He loveth us, and we love him againe:
with whom God is graciously reconciled, he gives them his Spirit to be reconciled back again to him, He loves us, and we love him again:
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(13) text (DIV1)
875
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5184
for wee are by nature enemies to God, as hee is to us, there is no wicked man in the world can love God;
for we Are by nature enemies to God, as he is to us, there is no wicked man in the world can love God;
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(13) text (DIV1)
875
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5185
indeed as God is a God, that promiseth salvation he loveth him, hee would faine have that,
indeed as God is a God, that promises salvation he loves him, he would feign have that,
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(13) text (DIV1)
875
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5186
and therefore would faine be in his favour, but hee cannot love God as he is in all respects,
and Therefore would feign be in his favour, but he cannot love God as he is in all respects,
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(13) text (DIV1)
875
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5187
but he hateth him, and hee hateth his children, hee trifleth with his name by oaths and blasphemy,
but he hates him, and he hates his children, he trifleth with his name by Oaths and blasphemy,
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(13) text (DIV1)
875
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5188
and the like, hee scorned God, hee wisheth that there were no God;
and the like, he scorned God, he wishes that there were no God;
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(13) text (DIV1)
875
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5189
can this man say, that God is his God, when he doth not carry himselfe backe againe to him in his affection as his God? no such matter, he is Gods enemie, and God is his enemie.
can this man say, that God is his God, when he does not carry himself back again to him in his affection as his God? no such matter, he is God's enemy, and God is his enemy.
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(13) text (DIV1)
875
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5190
So if God be our God, if hee have set his love upon us, wee cannot but love him againe,
So if God be our God, if he have Set his love upon us, we cannot but love him again,
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(13) text (DIV1)
875
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5191
if hee be reconciled to us, wee are reconciled to him.
if he be reconciled to us, we Are reconciled to him.
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(13) text (DIV1)
875
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5192
This is a sure signe that God is our God, if we love him above all.
This is a sure Signen that God is our God, if we love him above all.
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(13) text (DIV1)
875
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5193
Now, that may be knowne, if wee be zealous, when God is dishonored any way, for whatsoever we make our God, wee will not endure to have touched;
Now, that may be known, if we be zealous, when God is dishonoured any Way, for whatsoever we make our God, we will not endure to have touched;
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(13) text (DIV1)
876
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5194
if a man make his lust his God, if that be touched, hee is all in a chafe,
if a man make his lust his God, if that be touched, he is all in a chafe,
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(13) text (DIV1)
876
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5195
when that which a man loveth is touched) experience shews it) hee is presently all on a fire.
when that which a man loves is touched) experience shows it) he is presently all on a fire.
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(13) text (DIV1)
876
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5196
And here the best Christians have cause to be abased;
And Here the best Christians have cause to be abased;
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(13) text (DIV1)
876
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5197
hath God their love, when they can heare him disgraced, and his name abused, without being greatly mooved,
hath God their love, when they can hear him disgraced, and his name abused, without being greatly moved,
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(13) text (DIV1)
876
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5198
and yet notwithstanding in the meane time, will not endure their owne credit to be touched? but they are (as I said) all on a fire:
and yet notwithstanding in the mean time, will not endure their own credit to be touched? but they Are (as I said) all on a fire:
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(13) text (DIV1)
876
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5199
where there is no zeale, there is no love:
where there is no zeal, there is no love:
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(13) text (DIV1)
876
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5200
certainely when vvee can heare Gods children misused, and Religion indangered, and profession scoffed at, &c. and yet not be affected,
Certainly when we can hear God's children misused, and Religion endangered, and profession scoffed At, etc. and yet not be affected,
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(13) text (DIV1)
876
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5201
nor cannot take Gods cause to heart, this is great fault in our love.
nor cannot take God's cause to heart, this is great fault in our love.
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(13) text (DIV1)
876
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5202
And so for joy and delight, wee make God our God, when we joy in him above all things in the world,
And so for joy and delight, we make God our God, when we joy in him above all things in the world,
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(13) text (DIV1)
877
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5203
when wee make him our boast all the day long, as it is, Psalm. 44. 8. when we make him our glory,
when we make him our boast all the day long, as it is, Psalm. 44. 8. when we make him our glory,
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(13) text (DIV1)
877
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5204
as he is called our Glory in Ierem. 2. 11. They changed their glory: God is our glory if hee be our God, wee count it our chiefest glory, that we are his, & that he is ours:
as he is called our Glory in Jeremiah 2. 11. They changed their glory: God is our glory if he be our God, we count it our chiefest glory, that we Are his, & that he is ours:
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(13) text (DIV1)
877
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5205
whatsoever our estates be, we glory in God, and not in our selves:
whatsoever our estates be, we glory in God, and not in our selves:
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(13) text (DIV1)
877
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5206
a Christian when he would joy and glory, hee goeth out of himselfe to God, He is his joy.
a Christian when he would joy and glory, he Goes out of himself to God, He is his joy.
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(13) text (DIV1)
877
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5207
But doe not men joy in the creature and delight in it ofttimes more then in God? It is a great shame for us,
But do not men joy in the creature and delight in it ofttimes more then in God? It is a great shame for us,
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(13) text (DIV1)
877
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5208
and that for which even the best of us all may be abased, to consider what a deale of delight and comfort wee take in the creature more then in God.
and that for which even the best of us all may be abased, to Consider what a deal of delight and Comfort we take in the creature more then in God.
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(13) text (DIV1)
877
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5209
We see Ionah, a good man, when his Gourd was taken from him that God raised up to be a shelter for him;
We see Jonah, a good man, when his Gourd was taken from him that God raised up to be a shelter for him;
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(13) text (DIV1)
877
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5210
a poore simple defence it was, and yet we see how pettish the good man was, all the comfort he had, could not keepe him from anger and fretting when the Gourd was gone,
a poor simple defence it was, and yet we see how pettish the good man was, all the Comfort he had, could not keep him from anger and fretting when the Gourd was gone,
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(13) text (DIV1)
877
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5211
and yet God was his God.
and yet God was his God.
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(13) text (DIV1)
877
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5212
So many men, whereas they should joy in God above all things, yet if God take outward comforts from them, they are as if there were no God in heaven, no comfort there,
So many men, whereas they should joy in God above all things, yet if God take outward comforts from them, they Are as if there were no God in heaven, no Comfort there,
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(13) text (DIV1)
877
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5213
as if there were no providence to rule theworld, as if they • … ad no Father in covenant with them.
as if there were no providence to Rule theworld, as if they • … ad no Father in Covenant with them.
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(13) text (DIV1)
877
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I say this is a great shame for us.
I say this is a great shame for us.
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(13) text (DIV1)
877
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5215
Againe, if God be our God, wee will trust in him, relye and depend upon him above all things;
Again, if God be our God, we will trust in him, rely and depend upon him above all things;
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(13) text (DIV1)
878
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5216
for whatsoever our trust is most in, that is our God:
for whatsoever our trust is most in, that is our God:
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(13) text (DIV1)
878
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5217
now if our conscience tell us, that wee trust most in God, more then in wealth,
now if our conscience tell us, that we trust most in God, more then in wealth,
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(13) text (DIV1)
878
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5218
or friends, and will not to displease God please any man, it is a signe that we have make God our God, because we trust in him.
or Friends, and will not to displease God please any man, it is a Signen that we have make God our God, Because we trust in him.
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(13) text (DIV1)
878
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5219
And surely, if we would examine our selves, the best of us all, it would bring us on our knees,
And surely, if we would examine our selves, the best of us all, it would bring us on our knees,
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(13) text (DIV1)
878
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5220
& make our faces be confounded, to consider what a deale of Atheisme there is in our hearts (though we are not altogether Atheists,
& make our faces be confounded, to Consider what a deal of Atheism there is in our hearts (though we Are not altogether Atheists,
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(13) text (DIV1)
878
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yet what a deale there is) that must be mortified and subdued.
yet what a deal there is) that must be mortified and subdued.
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(13) text (DIV1)
878
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5222
For if an honest man, and that we know is faithfull, should say to us, I will be yours, I will take upon me to provide for you, to defend you, to protect you, to stand by you against all adversaries, wee beleeve and hope that hee will doe it,
For if an honest man, and that we know is faithful, should say to us, I will be yours, I will take upon me to provide for you, to defend you, to Pact you, to stand by you against all Adversaries, we believe and hope that he will do it,
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(13) text (DIV1)
878
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5223
but doe we so to God? hath he our trust and affiance? Alas no;
but do we so to God? hath he our trust and affiance? Alas no;
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(13) text (DIV1)
878
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5224
so farre forth, I meane, as wee are not subdued to God: a Christian indeed, in some measure is inabled to make God his trust and confidence,
so Far forth, I mean, as we Are not subdued to God: a Christian indeed, in Some measure is enabled to make God his trust and confidence,
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(13) text (DIV1)
878
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5225
but there remaines abundance of Atheisme, even in the best of us.
but there remains abundance of Atheism, even in the best of us.
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(13) text (DIV1)
878
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5226
If God be our God, why doe we not trust in him, depend upon him for all things, depend upon him for protection,
If God be our God, why do we not trust in him, depend upon him for all things, depend upon him for protection,
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(13) text (DIV1)
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5227
and deliverance from all ill (spirituall ill specially) from sin, Satan, hell, and wrath, depend upon him for all good (the good of grace specially) for the change of our nature,
and deliverance from all ill (spiritual ill specially) from since, Satan, hell, and wrath, depend upon him for all good (the good of grace specially) for the change of our nature,
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(13) text (DIV1)
878
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5228
and the forgivenesse of our sinnes;
and the forgiveness of our Sins;
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(13) text (DIV1)
878
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5229
for spirituall priviledges, adoption and sonneship, for the inheritance of heaven, &c. It is a signe I say, that God is our God,
for spiritual privileges, adoption and sonship, for the inheritance of heaven, etc. It is a Signen I say, that God is our God,
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(13) text (DIV1)
878
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5230
when wee trust in him above all the world, and trust other things onely from him and for him, I will trust man,
when we trust in him above all the world, and trust other things only from him and for him, I will trust man,
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(13) text (DIV1)
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but man may deceive me, I will not trust him therefore with an absolute confidence, no, that were to make a God of him.
but man may deceive me, I will not trust him Therefore with an absolute confidence, no, that were to make a God of him.
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(13) text (DIV1)
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5232
What is the reason that God confoundeth proud men at last? David shewes the reason, this man he tooke not the Lord for his God:
What is the reason that God confoundeth proud men At last? David shows the reason, this man he took not the Lord for his God:
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(13) text (DIV1)
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when men will in contempt of Religion, set up themselves, and somewhat else to relye on besides God, God at the last brings it to passe, that the world shall note them out, this man trusted in his greatnesse, he trusted in his policy, in his wit, in his friends, this man tooke not the Lord for his God.
when men will in contempt of Religion, Set up themselves, and somewhat Else to rely on beside God, God At the last brings it to pass, that the world shall note them out, this man trusted in his greatness, he trusted in his policy, in his wit, in his Friends, this man took not the Lord for his God.
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(13) text (DIV1)
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5234
Againe, if we make God our God, we may know it by our obedience, especially by the obedience of the inward man;
Again, if we make God our God, we may know it by our Obedience, especially by the Obedience of the inward man;
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(13) text (DIV1)
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when the inward man is vowed to God, when a man yeeldeth inward obedience to God, it is a signe that God is his God;
when the inward man is vowed to God, when a man yields inward Obedience to God, it is a Signen that God is his God;
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(13) text (DIV1)
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5236
when a man can araigne his thoughts and desires before God, & when lusts rise in his heart contrary to the Spirit, he checks them presently, this becommeth not those that are Gods, it beseemeth not those that walke after God, that have Gods Spirit for their leader,
when a man can araigne his thoughts and Desires before God, & when Lustiest rise in his heart contrary to the Spirit, he Checks them presently, this becomes not those that Are God's, it beseems not those that walk After God, that have God's Spirit for their leader,
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(13) text (DIV1)
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5237
therefore he is ashamed presently of base tentations.
Therefore he is ashamed presently of base tentations.
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(13) text (DIV1)
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5238
A Christian can performe the first and last Commandements, which are the most spirituall Commandements, hee can make God his God in his affections, his affections are placed upon him alone, (as I have shewed before) he can yeeld up all his inward affections of feare and love and joy,
A Christian can perform the First and last commandments, which Are the most spiritual commandments, he can make God his God in his affections, his affections Are placed upon him alone, (as I have showed before) he can yield up all his inward affections of Fear and love and joy,
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(13) text (DIV1)
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and such like unto God, which is the summe of the first Commandement, and hee can be content not to have his lusts rage and range, suppresses his very thoughts and desires, will not suffer any thing to rise in his heart unchecked and uncountrouled, which is the summe of the tenth Commandement, I meane he can doe it in some measure.
and such like unto God, which is the sum of the First Commandment, and he can be content not to have his Lustiest rage and range, suppresses his very thoughts and Desires, will not suffer any thing to rise in his heart unchecked and uncountrouled, which is the sum of the tenth Commandment, I mean he can do it in Some measure.
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And there is a inward passive obedience too:
And there is a inward passive Obedience too:
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(13) text (DIV1)
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It is God (as David and other Saints said) It is the Lord, let him doe what seemeth him good in his owne eyes.
It is God (as David and other Saints said) It is the Lord, let him do what seems him good in his own eyes.
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(13) text (DIV1)
879
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I am Gods and he shall dispose of me;
I am God's and he shall dispose of me;
pns11 vbm n2 cc pns31 vmb vvi pp-f pno11;
(13) text (DIV1)
879
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the soule that knoweth God to be his God, hath an inward obedience of contentation with his estate:
the soul that Knoweth God to be his God, hath an inward Obedience of contentation with his estate:
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(13) text (DIV1)
879
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God is my portion, and it is large enough, the earth is his and the fulnesse thereof,
God is my portion, and it is large enough, the earth is his and the fullness thereof,
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(13) text (DIV1)
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therefore I will be content to be at his disposing whether it be more or lesse,
Therefore I will be content to be At his disposing whither it be more or less,
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(13) text (DIV1)
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and if any murmuring arise in his heart against God, in respect of his estate or otherwise, he presently suppresseth it,
and if any murmuring arise in his heart against God, in respect of his estate or otherwise, he presently suppresses it,
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as being contrary to the blessed government that a Christian is under, that should resigne his whole soule unto God.
as being contrary to the blessed government that a Christian is under, that should resign his Whole soul unto God.
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(13) text (DIV1)
879
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Thus by our affections, by the tryall of them, wee may know whether God be our God;
Thus by our affections, by the trial of them, we may know whither God be our God;
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(13) text (DIV1)
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if wee give him the affections of the heart, which Religion most stands in, when we make the whole inward man stoope and bow,
if we give him the affections of the heart, which Religion most Stands in, when we make the Whole inward man stoop and bow,
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(13) text (DIV1)
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and bend unto him, when we make him our King, and give him the supremacy,
and bend unto him, when we make him our King, and give him the supremacy,
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(13) text (DIV1)
880
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when we set the Crowne upon his head, when hee hath our feare, our joy and delight, our love, our trust, I meane,
when we Set the Crown upon his head, when he hath our Fear, our joy and delight, our love, our trust, I mean,
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(13) text (DIV1)
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when he hath the supreame of all, for we may love man, as God deriveth good to us by him,
when he hath the supreme of all, for we may love man, as God deriveth good to us by him,
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(13) text (DIV1)
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and so for the rest, but God must be supreme, others must be loved and feared, &c. in him and for him,
and so for the rest, but God must be supreme, Others must be loved and feared, etc. in him and for him,
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(13) text (DIV1)
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but hee chiefely, when wee depend upon him for all deliverance out of ill and for all good,
but he chiefly, when we depend upon him for all deliverance out of ill and for all good,
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(13) text (DIV1)
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and shew our dependance on him, by our subjection to him in all his wayes, by our yeelding to him obedience answerable to all this,
and show our dependence on him, by our subjection to him in all his ways, by our yielding to him Obedience answerable to all this,
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(13) text (DIV1)
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and especially when we shall shew it by performing inward worship to him, when we walke before him pefectly & sincerely,
and especially when we shall show it by performing inward worship to him, when we walk before him perfectly & sincerely,
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(13) text (DIV1)
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as it is in the beginning of this Chapter, I am God All-sufficient, walke before me and be perfect:
as it is in the beginning of this Chapter, I am God All-sufficient, walk before me and be perfect:
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(13) text (DIV1)
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By this we may know, that God is our God.
By this we may know, that God is our God.
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(13) text (DIV1)
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I need not enlarge it, the practise of the first Commandement will teach us what is our God, whatsoever we give the supremacy of the inward man to, whatsoever we love most, whatsoever wee trust most, whatsoever we feare most, whatsoever we joy and delight most, whatsoever wee obey most, that is our God.
I need not enlarge it, the practice of the First Commandment will teach us what is our God, whatsoever we give the supremacy of the inward man to, whatsoever we love most, whatsoever we trust most, whatsoever we Fear most, whatsoever we joy and delight most, whatsoever we obey most, that is our God.
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(13) text (DIV1)
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I am the Lord thy God, (in the first Commandement) there is the ground, what followes? Thou shalt have no other Gods but me, that is, thou shalt love nothing in the world,I am the Lord thy God, (in the First Commandment) there is the ground, what follows? Thou shalt have no other God's but me, that is, thou shalt love nothing in the world,
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(13) text (DIV1)
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nor feare nothing, nor trust in nothing, nor joy in nothing more then me, no,
nor Fear nothing, nor trust in nothing, nor joy in nothing more then me, no,
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(13) text (DIV1)
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nor with me, but all things else thou shalt trust them, and feare them, &c. in me and for me:
nor with me, but all things Else thou shalt trust them, and Fear them, etc. in me and for me:
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(13) text (DIV1)
880
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otherwise what is our love is our God, what is our trust is our God, what is our greatest feare is our God:
otherwise what is our love is our God, what is our trust is our God, what is our greatest Fear is our God:
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(13) text (DIV1)
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if wee feare man, feare him to doe ill, man is our God; if we love the creature, or sinne, that is our God;
if we Fear man, Fear him to do ill, man is our God; if we love the creature, or sin, that is our God;
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(13) text (DIV1)
880
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if wee cracke our consciences for wealth, the covetous mans wealth is his God;
if we Crac our Consciences for wealth, the covetous men wealth is his God;
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(13) text (DIV1)
880
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if wee cracke our consciences for pleasures, or for our bellies, our pleasures and our bellies,
if we Crac our Consciences for pleasures, or for our bellies, our pleasures and our bellies,
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(13) text (DIV1)
880
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and our lusts are our God:
and our Lustiest Are our God:
cc po12 n2 vbr po12 np1:
(13) text (DIV1)
880
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we make not God our God except we give him the supremacy of the inward man.
we make not God our God except we give him the supremacy of the inward man.
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(13) text (DIV1)
880
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But to proceed, and to come to some few familiar signes more that will try us,
But to proceed, and to come to Some few familiar Signs more that will try us,
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(13) text (DIV1)
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though these may try us, in the intercourse that is betweene God and us.
though these may try us, in the intercourse that is between God and us.
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(13) text (DIV1)
881
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Whosoever hath God for their God, they have the spirit of supplication & prayer, to cry unto God, to run unto him, specially in extremity, all Gods children have the spirit of adoption to crie, Abba Father; they have the spirit to give them boldnesse to God,
Whosoever hath God for their God, they have the Spirit of supplication & prayer, to cry unto God, to run unto him, specially in extremity, all God's children have the Spirit of adoption to cry, Abba Father; they have the Spirit to give them boldness to God,
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(13) text (DIV1)
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when otherwise their nature, and likewise trouble joyning with nature, and tentations would make them runne from God,
when otherwise their nature, and likewise trouble joining with nature, and tentations would make them run from God,
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(13) text (DIV1)
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yet the Spirit of God in them makes them bold to goe to God in Jesus Christ;
yet the Spirit of God in them makes them bold to go to God in jesus christ;
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(13) text (DIV1)
882
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Gods children that are in Covenant vvith him, can at all times pray to God; if they cannot pray, they can chatter and sigh to God:
God's children that Are in Covenant with him, can At all times pray to God; if they cannot pray, they can chatter and sighs to God:
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(13) text (DIV1)
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there is somewhat they can doe, there is a spirit in them that groaneth and sigheth,
there is somewhat they can do, there is a Spirit in them that Groaneth and sigheth,
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(13) text (DIV1)
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as Rom. 8. and God heareth the voyce of his owne Spirit, they are cryes in his eares:
as Rom. 8. and God hears the voice of his own Spirit, they Are cries in his ears:
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My groanes and sighs are not hid from thee, saith the Psalmist.My groans and sighs Are not hid from thee, Says the Psalmist.
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(13) text (DIV1)
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The spirit of supplication vvill shevv God to be our God, because if he vvere not ours, vvee could not be bold to goe to him, in the time of extremity especially;
The Spirit of supplication will show God to be our God, Because if he were not ours, we could not be bold to go to him, in the time of extremity especially;
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(13) text (DIV1)
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this signe you have in the 13. Zach. last, They shall call upon my name, and I will heare them;
this Signen you have in the 13. Zach last, They shall call upon my name, and I will hear them;
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(13) text (DIV1)
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they shall be my people, and I will be their God: they shall be my people, and I will be their God:
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Invocation & prayer is a signe that God is our God, vvhen vvee goe to God presently in all our vvants and necessities by prayer.
Invocation & prayer is a Signen that God is our God, when we go to God presently in all our Wants and necessities by prayer.
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Pharaoh and reprobate spirits, say to Moses, pray you for me; but as for a spirit of supplication in themselves they have not;Pharaoh and Reprobate spirits, say to Moses, pray you for me; but as for a Spirit of supplication in themselves they have not;
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(13) text (DIV1)
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they may speake of prayer, but they cannot pray, whosoever is Gods, he can crie to God;
they may speak of prayer, but they cannot pray, whosoever is God's, he can cry to God;
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a child wee know the first voyce it uttereth as soone as it is borne, it cryes,
a child we know the First voice it utters as soon as it is born, it cries,
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(13) text (DIV1)
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so Gods new borne children they can crie unto God.
so God's new born children they can cry unto God.
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(13) text (DIV1)
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Paul in the 9. Acts, you shall find him praying as soone as ever he was coverted;Paul in the 9. Acts, you shall find him praying as soon as ever he was coverted;
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(13) text (DIV1)
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and certainely those that use not to pray morning and evening, and upon all occasions, that acquaint not themselves with God, God is not their God;
and Certainly those that use not to pray morning and evening, and upon all occasions, that acquaint not themselves with God, God is not their God;
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(13) text (DIV1)
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if he were their God, they would seeke to him, and be acquainted with him, the Spirit will teach them to goe unto God as to a Father.
if he were their God, they would seek to him, and be acquainted with him, the Spirit will teach them to go unto God as to a Father.
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(13) text (DIV1)
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Againe, wee may know that God is our God by this, by our separating from all others, in our selves,
Again, we may know that God is our God by this, by our separating from all Others, in our selves,
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(13) text (DIV1)
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and out of our selves, there is a separation in our selves, for there is the first separation.
and out of our selves, there is a separation in our selves, for there is the First separation.
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(13) text (DIV1)
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God whose God hee is, hee giveth them his Spirit, and that like fire severeth the drosse,
God whose God he is, he gives them his Spirit, and that like fire severeth the dross,
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(13) text (DIV1)
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and gathered the sold together, and as heate in the body, that severeth good nourishment,
and gathered the sold together, and as heat in the body, that severeth good nourishment,
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(13) text (DIV1)
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and separateth that which doth not nourish the body, sowhere the Spirit of God is, hee workes a separation betweene the flesh and the spirit, the spirit will know what is spirituall,
and separateth that which does not nourish the body, sowhere the Spirit of God is, he works a separation between the Flesh and the Spirit, the Spirit will know what is spiritual,
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(13) text (DIV1)
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and vvill discerne vvhat is in us that is fleshly, and vvill joyne to spirituall things,
and will discern what is in us that is fleshly, and will join to spiritual things,
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(13) text (DIV1)
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and the spirit vvill be one as it vvere, there vvill be a sweet agreement in the vvord, in the Sacraments, in good company, in holy meditation and the like,
and the Spirit will be one as it were, there will be a sweet agreement in the word, in the Sacraments, in good company, in holy meditation and the like,
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(13) text (DIV1)
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and a separation from the flesh.
and a separation from the Flesh.
cc dt n1 p-acp dt n1.
(13) text (DIV1)
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A Christian knowes, that hee is redeemed from himselfe, (as farre as hee is naught) we are redeemed from our selves and our owne base nature,
A Christian knows, that he is redeemed from himself, (as Far as he is nought) we Are redeemed from our selves and our own base nature,
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(13) text (DIV1)
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as vvell as from hell and damnation, therefore there is first a separation in our selves from our selves, it begins there, vve have nothing to doe vvith our corruptions, we will not owne them.
as well as from hell and damnation, Therefore there is First a separation in our selves from our selves, it begins there, we have nothing to do with our corruptions, we will not own them.
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(13) text (DIV1)
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And vvhere this sweet Covenant is, that God is our God, as there is a separation from our selves and our corruptions,
And where this sweet Covenant is, that God is our God, as there is a separation from our selves and our corruptions,
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so there is a separation from all that joyneth with our corruption, a separation in affection, from delighting in all that is not God, from all such occasions and company, as strengthneth our corruption.
so there is a separation from all that Joineth with our corruption, a separation in affection, from delighting in all that is not God, from all such occasions and company, as strengtheneth our corruption.
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(13) text (DIV1)
884
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5301
A Christian knowes what hee hath of Gods in him, and what he hath of Satan,
A Christian knows what he hath of God's in him, and what he hath of Satan,
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(13) text (DIV1)
884
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5302
and that he must weaken, therefore he severeth himselfe from that which strengthneth the one, and weakeneth the other:
and that he must weaken, Therefore he severeth himself from that which strengtheneth the one, and weakeneth the other:
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(13) text (DIV1)
884
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5303
this tryall is exprest in 2. Cor. 6. last, Comeout from amongst them, separate your selves,
this trial is expressed in 2. Cor. 6. last, Comeout from among them, separate your selves,
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(13) text (DIV1)
884
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5304
and I will be your God, and you shall be my people; and I will be your God, and you shall be my people;
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(13) text (DIV1)
884
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5305
(he speakes for direction, especially in our society and acquaintance, for that is the thing hee aymeth at) how shall wee know that God will be our God? we must separate our selves,
(he speaks for direction, especially in our society and acquaintance, for that is the thing he aimeth At) how shall we know that God will be our God? we must separate our selves,
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(13) text (DIV1)
884
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5306
and touch no uncleane thing, nothing that will helpe rebellion:
and touch no unclean thing, nothing that will help rebellion:
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(13) text (DIV1)
884
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5307
therefore those that have an indifferent disposition to all companies, and can so• … ace themselves in any society,
Therefore those that have an indifferent disposition to all companies, and can so• … ace themselves in any society,
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(13) text (DIV1)
884
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5308
though never so corrupt, that beare themselves plausible to all, and would be thought well of all,
though never so corrupt, that bear themselves plausible to all, and would be Thought well of all,
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(13) text (DIV1)
884
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5309
and so will venter upon all occasions, it is an ill signe that they are carnall people,
and so will venture upon all occasions, it is an ill Signen that they Are carnal people,
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(13) text (DIV1)
884
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5310
when in the nearest league in friendship or amity, or in intimate familiarity, they will joyne with any, all are alike, it is a signe they have not God for their God,
when in the nearest league in friendship or amity, or in intimate familiarity, they will join with any, all Are alike, it is a Signen they have not God for their God,
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(13) text (DIV1)
884
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5311
for then they would have common enemies and common friends with God: common enemies with God, whom God hated, they would hate:
for then they would have Common enemies and Common Friends with God: Common enemies with God, whom God hated, they would hate:
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(13) text (DIV1)
884
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5312
as God in Covenant blessed them that blesse us, and curseth them that curse us;
as God in Covenant blessed them that bless us, and Curseth them that curse us;
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(13) text (DIV1)
884
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5313
so they that are in Covenant and friendship with God, will hate with a perfect hatred whatsoever it is that hateth God, they will have nothing to doe in intimate familiarity further then their callings presse upon them, they will give them their due in humanity and curtesie, but no more;
so they that Are in Covenant and friendship with God, will hate with a perfect hatred whatsoever it is that hates God, they will have nothing to do in intimate familiarity further then their callings press upon them, they will give them their endue in humanity and courtesy, but no more;
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(13) text (DIV1)
884
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5314
their love and delight will be in God, and those that are his, that represent him, that have his Spirit and Image.
their love and delight will be in God, and those that Are his, that represent him, that have his Spirit and Image.
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(13) text (DIV1)
884
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5315
How oft is this, I am the Lord your God, repeated by Moses as a ground of separation from Idolatry? it is exprest almost every where,
How oft is this, I am the Lord your God, repeated by Moses as a ground of separation from Idolatry? it is expressed almost every where,
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(13) text (DIV1)
884
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5316
and indeed if the Lord be our God, there is ground enough of separation from all that is not God, it cannot be otherwise.
and indeed if the Lord be our God, there is ground enough of separation from all that is not God, it cannot be otherwise.
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(13) text (DIV1)
884
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5317
Another signe and evidence that God is our God, is victory over our base corruptions in some measure:
another Signen and evidence that God is our God, is victory over our base corruptions in Some measure:
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(13) text (DIV1)
885
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5318
this you have in Rev. 21. 7. He that overcometh shall inherit all things, I will be his God,
this you have in Rev. 21. 7. He that Overcometh shall inherit all things, I will be his God,
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(13) text (DIV1)
885
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5319
and he shall be my sonne: and he shall be my son:
cc pns31 vmb vbi po11 n1:
(13) text (DIV1)
885
Image 235
5320
how shall I know that God is my God, and that I am his sonne? if by the power of his Spirit, I am able to overcome and conquer in some comfortable measure, base tentations,
how shall I know that God is my God, and that I am his son? if by the power of his Spirit, I am able to overcome and conquer in Some comfortable measure, base tentations,
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(13) text (DIV1)
885
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5321
and my base corruptions and lusts, when I lye not as a beast, or as a carnall man under sinne,
and my base corruptions and Lustiest, when I lie not as a beast, or as a carnal man under sin,
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(13) text (DIV1)
885
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5322
but God hath given me in some measure spirituall strength over sinne.
but God hath given me in Some measure spiritual strength over sin.
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(13) text (DIV1)
885
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5323
Vndoubtedly these and such like workes of the Spirit together with the testimony of the Spirit will be wheresoever God is our God.
Undoubtedly these and such like works of the Spirit together with the testimony of the Spirit will be wheresoever God is our God.
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(13) text (DIV1)
886
Image 235
5324
In a word, to name no more tryalls but this, whosoever God is a God to, there will be a transforming unto God, a trans• … orming unto Christ, in whom God is our God:
In a word, to name no more trials but this, whosoever God is a God to, there will be a transforming unto God, a trans• … orming unto christ, in whom God is our God:
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(13) text (DIV1)
887
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5325
for wee must know that we are renewed according to the Image of the second Adam, our comfort is by God revealed in Christ: If God be our God in Christ, we will be like to God,
for we must know that we Are renewed according to the Image of the second Adam, our Comfort is by God revealed in christ: If God be our God in christ, we will be like to God,
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(13) text (DIV1)
887
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5326
and that will be knowne that we are like to God, if wee be like to God in the flesh, God incarnate:
and that will be known that we Are like to God, if we be like to God in the Flesh, God incarnate:
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(13) text (DIV1)
887
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5327
for we are predestinated to be like God incarnate, God first hee is Christs God before hee is ours,
for we Are predestinated to be like God incarnate, God First he is Christ God before he is ours,
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(13) text (DIV1)
887
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5328
and as Christ carryed himselfe to God, so if wee be Gods, wee must carry our selves like Christ, be transformed unto him:
and as christ carried himself to God, so if we be God's, we must carry our selves like christ, be transformed unto him:
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(13) text (DIV1)
887
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5329
how did Christ carry himselfe to God? God was his God, My God, my God, saith Christ upon the Crosse.
how did christ carry himself to God? God was his God, My God, my God, Says christ upon the Cross.
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(13) text (DIV1)
887
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5330
Now the Gospell sheweth that be obeyed his Father in all things, in doing and suffering, Not my will, but thy will be done.
Now the Gospel shows that be obeyed his Father in all things, in doing and suffering, Not my will, but thy will be done.
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(13) text (DIV1)
887
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5331
You know how full of mercy and compassion he was, how hee prayed all night sometimes,
You know how full of mercy and compassion he was, how he prayed all night sometime,
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(13) text (DIV1)
887
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5332
though he knew God would bestow things on him without prayer, yet hee would pray in order to Gods appointment, you know how full of goodnes he vvas, going about continually doing good,
though he knew God would bestow things on him without prayer, yet he would pray in order to God's appointment, you know how full of Goodness he was, going about continually doing good,
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(13) text (DIV1)
887
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5333
and that in obedience and conscier ceto Gods command: in a vvord, looke how Christ made God his God, and carryed himselfe to God,
and that in Obedience and conscier ceto God's command: in a word, look how christ made God his God, and carried himself to God,
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(13) text (DIV1)
887
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5334
so must we, for wee are predestinated to be transformed to the Image of the second Adam, Christ.
so must we, for we Are predestinated to be transformed to the Image of the second Adam, christ.
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(13) text (DIV1)
887
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5335
Especially observe one thing, (I touched it before) whom vve runne to and trust to in extremitie, is our God:
Especially observe one thing, (I touched it before) whom we run to and trust to in extremity, is our God:
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(13) text (DIV1)
887
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5336
Christ in extremitie, vvhen hee felt the anger, and indured the wrath of God being a surety for our sinnes,
christ in extremity, when he felt the anger, and endured the wrath of God being a surety for our Sins,
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(13) text (DIV1)
887
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5337
yet My God, my God still, so if wee make God our God, chiefly in the greatest extremitie, in the time of desertion as Christ did, it is a good signe.
yet My God, my God still, so if we make God our God, chiefly in the greatest extremity, in the time of desertion as christ did, it is a good Signen.
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(13) text (DIV1)
887
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5338
I doe but touch these things, the point you see is large, I onely give you matter of meditation, you may inlarge them your selves in your owne thoughts.
I do but touch these things, the point you see is large, I only give you matter of meditation, you may enlarge them your selves in your own thoughts.
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(13) text (DIV1)
887
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These I thinke sufficient tryals, whereby you may know vvhether God be your God.
These I think sufficient trials, whereby you may know whether God be your God.
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(13) text (DIV1)
887
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5340
Having now thus unfolded these Termes, let us see vvhat vve may draw from thence for our use and comfort.
Having now thus unfolded these Terms, let us see what we may draw from thence for our use and Comfort.
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(13) text (DIV1)
888
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5341
First then, if by these tryals wee find that God be not, or have not beene our God:
First then, if by these trials we find that God be not, or have not been our God:
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(13) text (DIV1)
889
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5342
Alas, let us never rest, till wee make it good, that God is our God:
Alas, let us never rest, till we make it good, that God is our God:
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(13) text (DIV1)
889
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5343
For vvhat if vvee have all things, if wee have not God vvith all things? all other things are but streames, God is the Fountaine;
For what if we have all things, if we have not God with all things? all other things Are but streams, God is the Fountain;
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(13) text (DIV1)
889
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5344
if vve have not the Spring, vvhat vvill become of us at last? Achitophel had much vvit and policie,
if we have not the Spring, what will become of us At last? Ahithophel had much wit and policy,
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(13) text (DIV1)
889
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5345
but hee had not God for his God, Ahab had power and strength, but hee had not God for his God:
but he had not God for his God, Ahab had power and strength, but he had not God for his God:
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(13) text (DIV1)
889
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5346
Saul had a Kingdome, but he had not God for his God: Herod had eloquence, but he had not God for his God:Saul had a Kingdom, but he had not God for his God: Herod had eloquence, but he had not God for his God:
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(13) text (DIV1)
889
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5347
Iudas vvas an Apostle, a great professour, but hee had not God for his God;Iudas was an Apostle, a great professor, but he had not God for his God;
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(13) text (DIV1)
889
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5348
vvhat became of all these? vvit they had, strength they had, honour they had, friends they had,
what became of all these? wit they had, strength they had, honour they had, Friends they had,
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(13) text (DIV1)
889
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5349
but they had not God, and therefore a miserable end they made:
but they had not God, and Therefore a miserable end they made:
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(13) text (DIV1)
889
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5350
vvhat miserable creatures are all such, when they shall say, friends have forsaken me, wealth hath forsaken me, and health hath forsaken me;
what miserable creatures Are all such, when they shall say, Friends have forsaken me, wealth hath forsaken me, and health hath forsaken me;
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(13) text (DIV1)
889
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5351
terrours lay hold upon me, the wrath of God hath over-taken me, but they cannot say, God is my God;
terrors lay hold upon me, the wrath of God hath overtaken me, but they cannot say, God is my God;
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(13) text (DIV1)
889
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5352
oh such are in a miserable case, in a fearefull estate indeed:
o such Are in a miserable case, in a fearful estate indeed:
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(13) text (DIV1)
889
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5353
nay suppose they have all these, suppose they could say, they have a vvorld of riches, they have inheritances, they have friends, &c. yet if they cannot say, God is my God, all is vanity:
nay suppose they have all these, suppose they could say, they have a world of riches, they have inheritances, they have Friends, etc. yet if they cannot say, God is my God, all is vanity:
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(13) text (DIV1)
889
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5354
the whole man is this, to have God to be our God: this is the whole man, to feare God & keep his Commandements, Eccles. 1• ….
the Whole man is this, to have God to be our God: this is the Whole man, to Fear God & keep his commandments, Eccles. 1• ….
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(13) text (DIV1)
889
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l• … st, If a man have all the world, and have not God for his God, all is but vanity and vexation of spirit:
l• … Saint, If a man have all the world, and have not God for his God, all is but vanity and vexation of Spirit:
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(13) text (DIV1)
889
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5356
never rest therefore till wee can proove our selves to be in the Covenant of grace, till we can say, God is my God.
never rest Therefore till we can prove our selves to be in the Covenant of grace, till we can say, God is my God.
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(13) text (DIV1)
889
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5357
But secondly, when wee have found God to be our God, then make this use of it, a use of resolution:
But secondly, when we have found God to be our God, then make this use of it, a use of resolution:
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(13) text (DIV1)
890
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5358
is God my God? then I will resolve to please him, though all creatures bee against me;
is God my God? then I will resolve to please him, though all creatures be against me;
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(13) text (DIV1)
890
Image 235
5359
this was their resolution in the 4. Micah, Every Nation walketh in the name of his God,
this was their resolution in the 4. micah, Every nation walks in the name of his God,
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(13) text (DIV1)
890
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5360
but we will walke in the name of the Lord our God for ever and ever: but we will walk in the name of the Lord our God for ever and ever:
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(13) text (DIV1)
890
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resolve with Ioshuah and others to please God, whosoever saith the contrarie, to walke after the Commandements of God, whatsoever others do or say.
resolve with Joshua and Others to please God, whosoever Says the contrary, to walk After the commandments of God, whatsoever Others do or say.
vvb p-acp np1 cc n2-jn pc-acp vvi np1, r-crq vvz dt n-jn, pc-acp vvi p-acp dt n2 pp-f np1, r-crq n2-jn vdb cc vvi.
(13) text (DIV1)
890
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5362
In all discouragements from men or Devils, let us set this as a buckler, God is my God. Arme our selves with resolution against all feares and threatnings of men, of men of terrour, against the Arme of flesh, they say they will doe this, and this;
In all discouragements from men or Devils, let us Set this as a buckler, God is my God. Arm our selves with resolution against all fears and threatenings of men, of men of terror, against the Arm of Flesh, they say they will do this, and this;
p-acp d n2 p-acp n2 cc n2, vvb pno12 vvi d c-acp dt n1, np1 vbz po11 np1. vvb po12 n2 p-acp n1 p-acp d n2 cc n2-vvg pp-f n2, pp-f n2 pp-f n1, p-acp dt n1 pp-f n1, pns32 vvb pns32 vmb vdi d, cc d;
(13) text (DIV1)
890
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5363
I but God is my God, all that they doe they must doe in his strength:
I but God is my God, all that they do they must do in his strength:
pns11 p-acp np1 vbz po11 np1, d cst pns32 vdb pns32 vmb vdi p-acp po31 n1:
(13) text (DIV1)
890
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5364
Arme our selves with this, against the power and gates of hell:
Arm our selves with this, against the power and gates of hell:
vvb po12 n2 p-acp d, p-acp dt n1 cc n2 pp-f n1:
(13) text (DIV1)
890
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5365
feare not the Devill, if wee feare man or Devill more then God, feare them so,
Fear not the devil, if we Fear man or devil more then God, Fear them so,
vvb xx dt n1, cs pns12 vvb n1 cc n1 av-dc cs np1, vvb pno32 av,
(13) text (DIV1)
890
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5366
as to doe any thing to displease God, we make them God: If our conscience rightly tells us, that what is to be done by us, is the will and command of God, and that herein I serve God, wee need not feare any opposer,
as to do any thing to displease God, we make them God: If our conscience rightly tells us, that what is to be done by us, is the will and command of God, and that herein I serve God, we need not Fear any opposer,
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(13) text (DIV1)
890
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5367
but oppose this as an Armour of proofe against all creatures, against all discouragements whatsoever:
but oppose this as an Armour of proof against all creatures, against all discouragements whatsoever:
cc-acp vvb d p-acp dt n1 pp-f n1 p-acp d n2, p-acp d n2 c-crq:
(13) text (DIV1)
890
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5368
And certainely experience telleth us, and approoveth it to be true, that nothing can dismay a man that doth things in conscience to God, and knowes God will beare him out in it,
And Certainly experience Telleth us, and approveth it to be true, that nothing can dismay a man that does things in conscience to God, and knows God will bear him out in it,
cc av-j n1 vvz pno12, cc vvz pn31 pc-acp vbi j, cst pix vmb vvi dt n1 cst vdz n2 p-acp n1 p-acp np1, cc vvz np1 vmb vvi pno31 av p-acp pn31,
(13) text (DIV1)
890
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5369
though not from danger in this world, (and yet for the most part he doth that too, those that are the stoutest men for God, are oftentimes most safe, alwayes freed from inward dejection) yet God disposeth of it so,
though not from danger in this world, (and yet for the most part he does that too, those that Are the Stoutest men for God, Are oftentimes most safe, always freed from inward dejection) yet God Disposeth of it so,
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(13) text (DIV1)
890
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5370
as that he that keepes a good conscience, shall alwayes be a King and rule over the world,
as that he that keeps a good conscience, shall always be a King and Rule over the world,
c-acp cst pns31 cst vvz dt j n1, vmb av vbi dt n1 cc n1 p-acp dt n1,
(13) text (DIV1)
890
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5371
and therein hee performes his promise, whatsoever discouragements hee endureth outwardly, yet no discouragement can cast downe that soule that lookes to God; In his conscience hee knowes that he takes God to be his, that hee serveth him,
and therein he performs his promise, whatsoever discouragements he Endureth outwardly, yet no discouragement can cast down that soul that looks to God; In his conscience he knows that he Takes God to be his, that he serves him,
cc av pns31 vvz po31 n1, r-crq n2 pns31 vvz av-j, av dx n1 vmb vvi a-acp d n1 cst vvz p-acp np1; p-acp po31 n1 pns31 vvz cst pns31 vvz np1 pc-acp vbi png31, cst pns31 vvz pno31,
(13) text (DIV1)
890
Image 235
5372
and that it shall goe well with him at last, that God will be Alsufficient to him,
and that it shall go well with him At last, that God will be All-sufficient to him,
cc cst pn31 vmb vvi av p-acp pno31 p-acp ord, cst np1 vmb vbi j p-acp pno31,
(13) text (DIV1)
890
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5373
and this rayseth him above all, makes him rule and raign over his enemies, and be a terror to those that doe him hurt.
and this raises him above all, makes him Rule and Reign over his enemies, and be a terror to those that do him hurt.
cc d vvz pno31 p-acp d, vvz pno31 vvi cc vvi p-acp po31 n2, cc vbb dt n1 p-acp d cst vdb pno31 vvi.
(13) text (DIV1)
890
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5374
Againe, if God be our God, then let this stop all base and covetous desires after earthly things,
Again, if God be our God, then let this stop all base and covetous Desires After earthly things,
av, cs np1 vbb po12 n1, av vvb d vvi d j cc j n2 p-acp j n2,
(13) text (DIV1)
891
Image 235
5375
if God be our portion, why should we grapple too much after the world then? what need we cracke our consciences and breake our peace for the mucke of the world? is not God our portion? is he not rich enough? is not hee Lord of heaven and earth? hath not hee promised that hee will not faile us nor forsake us? I am thy exceeding great reward, saith God to Abraham, is not this enough? what doth Satan for us when hee getteth us to crack our consciences by griplenesse after earthly things? hee promiseth, thou shalt have this and that,
if God be our portion, why should we grapple too much After the world then? what need we Crac our Consciences and break our peace for the muck of the world? is not God our portion? is he not rich enough? is not he Lord of heaven and earth? hath not he promised that he will not fail us nor forsake us? I am thy exceeding great reward, Says God to Abraham, is not this enough? what does Satan for us when he gets us to Crac our Consciences by griplenesse After earthly things? he promises, thou shalt have this and that,
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(13) text (DIV1)
891
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5376
but I will take God from thee, as he did Adam in Paradise, thou shalt have an Apple,
but I will take God from thee, as he did Adam in Paradise, thou shalt have an Apple,
cc-acp pns11 vmb vvi np1 p-acp pno21, c-acp pns31 vdd np1 p-acp n1, pns21 vm2 vhi dt n1,
(13) text (DIV1)
891
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5377
but thou shalt loose thy God:
but thou shalt lose thy God:
cc-acp pns21 vm2 vvi po21 n1:
(13) text (DIV1)
891
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5378
All his solicitations to base and earthly courses tend to nothing else but to take God from us:
All his solicitations to base and earthly courses tend to nothing Else but to take God from us:
d po31 n2 p-acp j cc j n2 vvb p-acp pix av cc-acp pc-acp vvi np1 p-acp pno12:
(13) text (DIV1)
891
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5379
Now when God is our God, and he hath promised to be our portion, let it be sufficient for us, let us not for the displeasing of him, take any condition from Satan or the world upon any termes.
Now when God is our God, and he hath promised to be our portion, let it be sufficient for us, let us not for the displeasing of him, take any condition from Satan or the world upon any terms.
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(13) text (DIV1)
891
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5380
Againe, if so be wee know this for a truth that God is our God,
Again, if so be we know this for a truth that God is our God,
av, cs av vbb pns12 vvb d p-acp dt n1 cst np1 vbz po12 n1,
(13) text (DIV1)
892
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5381
then let it be a use of exhortation, to stir us up to keep and maintaine and cherish acquaintance and familiarity with him;
then let it be a use of exhortation, to stir us up to keep and maintain and cherish acquaintance and familiarity with him;
av vvb pn31 vbi dt n1 pp-f n1, pc-acp vvi pno12 a-acp pc-acp vvi cc vvi cc vvi n1 cc n1 p-acp pno31;
(13) text (DIV1)
892
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5382
as it is in Iob. 22. Acquaint thy self with God, if we be acquainted with him now, hee will be acquainted with us in time of sorrow, in the houre of death,
as it is in Job 22. Acquaint thy self with God, if we be acquainted with him now, he will be acquainted with us in time of sorrow, in the hour of death,
c-acp pn31 vbz p-acp zz crd vvb po21 n1 p-acp np1, cs pns12 vbb vvn p-acp pno31 av, pns31 vmb vbi vvn p-acp pno12 p-acp n1 pp-f n1, p-acp dt n1 pp-f n1,
(13) text (DIV1)
892
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5383
therefore cherish acquaintance with him, wheresoever wee may meete with God be there much, bee much in aring, inreceiving the Sacrament, in praying to him and making our suits known to him in all our necessities, be much in the society of Saints, God hath promised to be there,
Therefore cherish acquaintance with him, wheresoever we may meet with God be there much, be much in aring, inreceiving the Sacrament, in praying to him and making our suits known to him in all our necessities, be much in the society of Saints, God hath promised to be there,
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(13) text (DIV1)
892
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5384
therefore cherish the society of all that are good: what a friendly course doth God take with us? he seekes for our acquaintance,
Therefore cherish the society of all that Are good: what a friendly course does God take with us? he seeks for our acquaintance,
av vvb dt n1 pp-f d cst vbr j: r-crq dt j n1 vdz np1 vvb p-acp pno12? pns31 vvz p-acp po12 n1,
(13) text (DIV1)
892
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5385
and therefore giveth us his Ordinances, the Word and Sacraments, sendeth his messengers, the good motions of his Spirit to our hearts, to leave the world and vanities of it, to make us out of love with bad courses,
and Therefore gives us his Ordinances, the Word and Sacraments, sends his messengers, the good motions of his Spirit to our hearts, to leave the world and vanities of it, to make us out of love with bad courses,
cc av vvz pno12 po31 n2, dt n1 cc n2, vvz po31 n2, dt j n2 pp-f po31 n1 p-acp po12 n2, pc-acp vvi dt n1 cc n2 pp-f pn31, pc-acp vvi pno12 av pp-f n1 p-acp j n2,
(13) text (DIV1)
892
Image 235
5386
and joyne with him in friendship and familiarity, oh let us make use of these blessed meanes, checke not these good motions,
and join with him in friendship and familiarity, o let us make use of these blessed means, check not these good motions,
cc vvi p-acp pno31 p-acp n1 cc n1, uh vvb pno12 vvi n1 pp-f d j-vvn n2, vvi xx d j n2,
(13) text (DIV1)
892
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5387
but yeeld unto them and obey them, grieve them not, the Spirit is sent to make God and us friends, who were enemies, grieve not the Spirit, entertaine his motions, that we may be acquainted with God. But doe we doe so? truly no, indeed if God will be our God to save us,
but yield unto them and obey them, grieve them not, the Spirit is sent to make God and us Friends, who were enemies, grieve not the Spirit, entertain his motions, that we may be acquainted with God. But doe we do so? truly no, indeed if God will be our God to save us,
cc-acp vvb p-acp pno32 cc vvi pno32, vvb pno32 xx, dt n1 vbz vvn pc-acp vvi np1 cc pno12 n2, r-crq vbdr n2, vvb xx dt n1, vvb po31 n2, cst pns12 vmb vbi vvn p-acp np1. p-acp n1 pns12 vdb av? av-j av-d, av cs np1 vmb vbi po12 np1 pc-acp vvi pno12,
(13) text (DIV1)
892
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5388
and let us live in our swearing and lying, and deceiving, and in other base courses, wee would be content with him upon these tearmes,
and let us live in our swearing and lying, and deceiving, and in other base courses, we would be content with him upon these terms,
cc vvb pno12 vvi p-acp po12 j-vvg cc vvg, cc vvg, cc p-acp j-jn j n2, pns12 vmd vbi j p-acp pno31 p-acp d n2,
(13) text (DIV1)
892
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5389
but to be our God so that wee must serve him and love him, and feare him, and joy in him above all,
but to be our God so that we must serve him and love him, and Fear him, and joy in him above all,
cc-acp pc-acp vbi po12 np1 av cst pns12 vmb vvi pno31 cc vvi pno31, cc vvb pno31, cc n1 p-acp pno31 p-acp d,
(13) text (DIV1)
892
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5390
and have nothing in the world without his favour, then let him take his favour to himselfe, wee will have none of it:
and have nothing in the world without his favour, then let him take his favour to himself, we will have none of it:
cc vhb pix p-acp dt n1 p-acp po31 n1, av vvb pno31 vvi po31 n1 p-acp px31, pns12 vmb vhi pix pp-f pn31:
(13) text (DIV1)
892
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5391
though men speak it not with their mouths to the world, yet the inward speech of their hearts, is to this purpose,
though men speak it not with their mouths to the world, yet the inward speech of their hearts, is to this purpose,
cs n2 vvb pn31 xx p-acp po32 n2 p-acp dt n1, av dt j n1 pp-f po32 n2, vbz pc-acp d n1,
(13) text (DIV1)
892
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5392
if wee must bee the people of God, upon these tearmes, to renounce our pleasures and profits, let him bee a God to whom he will for us,
if we must be the people of God, upon these terms, to renounce our pleasures and profits, let him be a God to whom he will for us,
cs pns12 vmb vbi dt n1 pp-f np1, p-acp d n2, pc-acp vvi po12 n2 cc n2, vvb pno31 vbi dt n1 p-acp ro-crq pns31 vmb p-acp pno12,
(13) text (DIV1)
892
Image 235
5393
if he will save us, then welcome his favour, we will bee glad of his acquaintance, otherwise we will have none of it, what is the speech of the world but this? these men when they shall at the day of judgement clayme acquaintance with God,
if he will save us, then welcome his favour, we will be glad of his acquaintance, otherwise we will have none of it, what is the speech of the world but this? these men when they shall At the day of judgement claim acquaintance with God,
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(13) text (DIV1)
892
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5394
and say, Lord, Lord open to us, wee have knowne thee in the streetes &c. what will God say? depart from me, you workers of iniquity, I know you not, you were acquainted with me indeed outwardly in the ministery of my word,
and say, Lord, Lord open to us, we have known thee in the streets etc. what will God say? depart from me, you workers of iniquity, I know you not, you were acquainted with me indeed outwardly in the Ministry of my word,
cc vvi, n1, n1 j p-acp pno12, pns12 vhb vvn pno21 p-acp dt n2 av q-crq vmb np1 vvi? vvb p-acp pno11, pn22 n2 pp-f n1, pns11 vvb pn22 xx, pn22 vbdr vvn p-acp pno11 av av-j p-acp dt n1 pp-f po11 n1,
(13) text (DIV1)
892
Image 235
5395
but you kept not an inward and spirituall familiarity with me in my ordinances, you used not the society of the saints, you entertained not the motions of my spirit which I sent to you, to leave your ill courses, I know you not, this shall bee the answer to such wretched persons.
but you kept not an inward and spiritual familiarity with me in my ordinances, you used not the society of the Saints, you entertained not the motions of my Spirit which I sent to you, to leave your ill courses, I know you not, this shall be the answer to such wretched Persons.
cc-acp pn22 vvd xx dt j cc j n1 p-acp pno11 p-acp po11 n2, pn22 vvd xx dt n1 pp-f dt n2, pn22 vvd xx dt n2 pp-f po11 n1 r-crq pns11 vvd p-acp pn22, pc-acp vvi po22 j-jn n2, pns11 vvb pn22 xx, d vmb vbi dt n1 p-acp d j n2.
(13) text (DIV1)
892
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5396
Lastly, if by these comfortable signes wee finde God to be our God, then here is a spring of comfort opened to a Christian:
Lastly, if by these comfortable Signs we find God to be our God, then Here is a spring of Comfort opened to a Christian:
ord, cs p-acp d j n2 pns12 vvb np1 pc-acp vbi po12 np1, av av vbz dt n1 pp-f n1 vvn p-acp dt njp:
(13) text (DIV1)
893
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5397
if God be mine, then all that he hath is mine, hee is my Father, hee is my husband, hee is my rocke, his goodnesse, his wisedome, his providence, his mercy, whatsoever hee hath is mine:
if God be mine, then all that he hath is mine, he is my Father, he is my husband, he is my rock, his Goodness, his Wisdom, his providence, his mercy, whatsoever he hath is mine:
cs np1 vbi po11, cs d cst pns31 vhz vbz png11, pns31 vbz po11 n1, pns31 vbz po11 n1, pns31 vbz po11 n1, po31 n1, po31 n1, po31 n1, po31 n1, r-crq pns31 vhz vbz png11:
(13) text (DIV1)
893
Image 235
5398
If wee had any man in the world that had all wisedome in him, and all the strength of the world,
If we had any man in the world that had all Wisdom in him, and all the strength of the world,
cs pns12 vhd d n1 p-acp dt n1 cst vhd d n1 p-acp pno31, cc d dt n1 pp-f dt n1,
(13) text (DIV1)
893
Image 235
5399
and all goodnesse, and all love in him, and all this for us, what an excellent creature were this? God hath all this,
and all Goodness, and all love in him, and all this for us, what an excellent creature were this? God hath all this,
cc d n1, cc d n1 p-acp pno31, cc d d p-acp pno12, r-crq dt j n1 vbdr d? np1 vhz d d,
(13) text (DIV1)
893
Image 235
5400
and a Christian that hath God for his God hath all this and much more, for whatsoever is in the creator, is much more in him.
and a Christian that hath God for his God hath all this and much more, for whatsoever is in the creator, is much more in him.
cc dt njp cst vhz np1 p-acp po31 np1 vhz d d cc av-d av-dc, p-acp r-crq vbz p-acp dt n1, vbz d dc p-acp pno31.
(13) text (DIV1)
893
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5401
Hereupon commeth all those styles, and sweet names, that God hath taken upon him in the scripture,
Hereupon comes all those styles, and sweet names, that God hath taken upon him in the scripture,
av vvz d d n2, cc j n2, cst np1 vhz vvn p-acp pno31 p-acp dt n1,
(13) text (DIV1)
893
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5402
because he would have us to know that all comforts are together in him, the names of all the creatures that are comfortable, God hath bin pleased to take upon him, to shew us what a God he is, he is water to refresh us, a sun to comfort us, a shield to keepe evill from us, a rocke to support us, chambers to cover us in the time of danger,
Because he would have us to know that all comforts Are together in him, the names of all the creatures that Are comfortable, God hath been pleased to take upon him, to show us what a God he is, he is water to refresh us, a sun to Comfort us, a shield to keep evil from us, a rock to support us, chambers to cover us in the time of danger,
c-acp pns31 vmd vhi pno12 pc-acp vvi cst d n2 vbr av p-acp pno31, dt n2 pp-f d dt n2 cst vbr j, np1 vhz vbn vvn pc-acp vvi p-acp pno31, pc-acp vvi pno12 r-crq dt n1 pns31 vbz, pns31 vbz n1 pc-acp vvi pno12, dt n1 pc-acp vvi pno12, dt n1 pc-acp vvi j-jn p-acp pno12, dt n1 pc-acp vvi pno12, n2 pc-acp vvi pno12 p-acp dt n1 pp-f n1,
(13) text (DIV1)
893
Image 235
5403
and such like, and in every creature God hath left foot steps and beames of himselfe, that man being an understanding creature, might finde out God in them:
and such like, and in every creature God hath left foot steps and beams of himself, that man being an understanding creature, might find out God in them:
cc d av-j, cc p-acp d n1 np1 vhz vvn n1 n2 cc n2 pp-f px31, cst n1 vbg dt n1 n1, vmd vvi av np1 p-acp pno32:
(13) text (DIV1)
893
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5404
In water there is a beame of his refreshing power, in the sunne, a beame of his cherishing power,
In water there is a beam of his refreshing power, in the sun, a beam of his cherishing power,
p-acp n1 pc-acp vbz dt n1 pp-f po31 j-vvg n1, p-acp dt n1, dt n1 pp-f po31 n-vvg n1,
(13) text (DIV1)
893
Image 235
5405
and the like, and when we receive comfort from the creature, which hath but a droppe, a beame of his goodnesse, wee should consider how good God himselfe is,
and the like, and when we receive Comfort from the creature, which hath but a drop, a beam of his Goodness, we should Consider how good God himself is,
cc dt j, cc c-crq pns12 vvb n1 p-acp dt n1, r-crq vhz p-acp dt n1, dt n1 pp-f po31 n1, pns12 vmd vvi c-crq j np1 px31 vbz,
(13) text (DIV1)
893
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5406
if this bee so comfortable, what is God that is my God, here wee use the creatures to refresh us,
if this be so comfortable, what is God that is my God, Here we use the creatures to refresh us,
cs d vbb av j, r-crq vbz np1 cst vbz po11 n1, av pns12 vvb dt n2 pc-acp vvi pno12,
(13) text (DIV1)
893
Image 235
5407
and God deriveth his goodnesse usually to us by them, what will he be to us in heaven,
and God deriveth his Goodness usually to us by them, what will he be to us in heaven,
cc np1 vvz po31 n1 av-j p-acp pno12 p-acp pno32, r-crq vmb pns31 vbi p-acp pno12 p-acp n1,
(13) text (DIV1)
893
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5408
when he will be all in all:
when he will be all in all:
c-crq pns31 vmb vbi d p-acp d:
(13) text (DIV1)
893
Image 235
5409
and whatsoever comfort God hath, Christ hath, because God and Christ joyne together for our good,
and whatsoever Comfort God hath, christ hath, Because God and christ join together for our good,
cc r-crq n1 np1 vhz, np1 vhz, c-acp np1 cc np1 vvb av p-acp po12 j,
(13) text (DIV1)
893
Image 235
5410
for God is in Christ reconciling the world to himselfe, and if God be ours, Christ is ours,
for God is in christ reconciling the world to himself, and if God be ours, christ is ours,
c-acp np1 vbz p-acp np1 n-vvg dt n1 p-acp px31, cc cs np1 vbb png12, np1 vbz png12,
(13) text (DIV1)
893
Image 235
5411
and if God and Christ be ours, all things are ours, because all things are Gods, Angels are ours, Cherubins are ours, because God is ours.
and if God and christ be ours, all things Are ours, Because all things Are God's, Angels Are ours, Cherubim Are ours, Because God is ours.
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(13) text (DIV1)
893
Image 235
5412
It is a point of wondrous comfort, a poor christian when he hath nothing to trust to, he may perhaps say sometime, that hee hath no friend in the world, and hee hath many enemies:
It is a point of wondrous Comfort, a poor christian when he hath nothing to trust to, he may perhaps say sometime, that he hath no friend in the world, and he hath many enemies:
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(13) text (DIV1)
893
Image 235
5413
I but hee hath a God to goe to, if hee have not the beame,
I but he hath a God to go to, if he have not the beam,
pns11 cc-acp pns31 vhz dt n1 pc-acp vvi p-acp, cs pns31 vhb xx dt n1,
(13) text (DIV1)
893
Image 235
5414
yet he hath the Sunne, if he have not the streame, yet hee hath the fountaine,
yet he hath the Sun, if he have not the stream, yet he hath the fountain,
av pns31 vhz dt n1, cs pns31 vhb xx dt n1, av pns31 vhz dt n1,
(13) text (DIV1)
893
Image 235
5415
if wee have not particular benefits that others have, yet hee hath better, whatsoever portion hee have in the world, hee hath a rich portion, for God is his portion:
if we have not particular benefits that Others have, yet he hath better, whatsoever portion he have in the world, he hath a rich portion, for God is his portion:
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(13) text (DIV1)
893
Image 235
5416
God is my portion saith the Church, in the 3. Lumenta. therefore will I hope in him:
God is my portion Says the Church, in the 3. Lumenta. Therefore will I hope in him:
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(13) text (DIV1)
893
Image 235
5417
The poor Church had nothing else in the world to comfort it, for it was in captivity, in the middest of enemies, had no wealth nor friends,
The poor Church had nothing Else in the world to Comfort it, for it was in captivity, in the midst of enemies, had no wealth nor Friends,
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(13) text (DIV1)
893
Image 235
5418
nor any thing, yea but God is my portion saith my soule, and therefore God being mine, in him I have friends,
nor any thing, yea but God is my portion Says my soul, and Therefore God being mine, in him I have Friends,
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(13) text (DIV1)
893
Image 235
5419
and wealth, and pleasure, and all whatsoever, and so hath every Christian soule, and never more then when the creature and the comfort of it is taken away:
and wealth, and pleasure, and all whatsoever, and so hath every Christian soul, and never more then when the creature and the Comfort of it is taken away:
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(13) text (DIV1)
893
Image 235
5420
hee never findes God more his God, then when hee is deprived of those meanes that usually derive comfort to him,
he never finds God more his God, then when he is deprived of those means that usually derive Comfort to him,
pns31 av-x vvz np1 n1 po31 n1, av c-crq pns31 vbz vvn pp-f d n2 cst av-j vvb n1 p-acp pno31,
(13) text (DIV1)
893
Image 235
5421
for then God immediately commeth to the soule, and comforteth it, and the disposition of a true Christian is at those times to take advantage by grace to get nearer to God, to cling faster to him, to solaae himselfe more in him as his portion.
for then God immediately comes to the soul, and comforts it, and the disposition of a true Christian is At those times to take advantage by grace to get nearer to God, to cling faster to him, to solaae himself more in him as his portion.
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(13) text (DIV1)
893
Image 235
5422
What a spring of comfort is here arising to a Christian in all estates? If God be his God,
What a spring of Comfort is Here arising to a Christian in all estates? If God be his God,
q-crq dt n1 pp-f n1 vbz av vvg p-acp dt njp p-acp d n2? cs np1 vbb po31 n1,
(13) text (DIV1)
893
Image 235
5423
then hee may claime him upon all occasions, and at all times, as the saints in the Scripture have done.
then he may claim him upon all occasions, and At all times, as the Saints in the Scripture have done.
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(13) text (DIV1)
893
Image 235
5424
David, Iehosaphat, and all the saints what doe they alledge in their prayers to God? thou art our God, we are thy people, the sheepe of thy pasture, the vine that thy right hand hath planted, the Lord is my shepherd &c. What made the disciples when they were ready to bee drowned to cry out, Master save us? but because they knew that they were servants in Covenant, that hee was their Master, we should use this as a plea to God in all the Calamities of the Church, we are thine, thou art ours:David, Jehoshaphat, and all the Saints what do they allege in their Prayers to God? thou art our God, we Are thy people, the sheep of thy pasture, the vine that thy right hand hath planted, the Lord is my shepherd etc. What made the Disciples when they were ready to be drowned to cry out, Master save us? but Because they knew that they were Servants in Covenant, that he was their Master, we should use this as a plea to God in all the Calamities of the Church, we Are thine, thou art ours:
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(13) text (DIV1)
893
Image 235
5425
doubtlesse thou art our God (saith the Church) though Abraham have forgotten, and Israel be ignorant of us.
doubtless thou art our God (Says the Church) though Abraham have forgotten, and Israel be ignorant of us.
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(13) text (DIV1)
893
Image 235
5426
It is a point of spiritual wisedome, when we know we are in Covenant with God, to improve it as an argument to perswade God to helpe us in any streight:
It is a point of spiritual Wisdom, when we know we Are in Covenant with God, to improve it as an argument to persuade God to help us in any straight:
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(13) text (DIV1)
893
Image 235
5427
I am thine, Lord save mee saith David, Psal. 119. Thou art my God, Lord looke to me, protect me, direct me, ease me, recieve my soule, this is a plea that obtaineth any thing of God in all extremities whatsoever.
I am thine, Lord save me Says David, Psalm 119. Thou art my God, Lord look to me, Pact me, Direct me, ease me, receive my soul, this is a plea that obtaineth any thing of God in all extremities whatsoever.
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(13) text (DIV1)
893
Image 235
5428
I will establish my Covenant betweene me and hee, and thy seed after thee, &c. I come now to the qualities of this covenant, and before I speak in particular of them, I beseech you observe one thing (which I will but touch, to make an entrance to that which followes) from the manner of setting downe the Covenant:
I will establish my Covenant between me and he, and thy seed After thee, etc. I come now to the qualities of this Covenant, and before I speak in particular of them, I beseech you observe one thing (which I will but touch, to make an Entrance to that which follows) from the manner of setting down the Covenant:
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(13) text (DIV1)
893
Image 235
5429
it is not here set downe as it is in other places of Scripture, I will bee thy God,
it is not Here Set down as it is in other places of Scripture, I will be thy God,
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(13) text (DIV1)
894
Image 235
5430
and thou shalt bee my people, but here is only the first part, the maine of the covenant of grace recyted, I will be thy God,
and thou shalt be my people, but Here is only the First part, the main of the Covenant of grace recited, I will be thy God,
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(13) text (DIV1)
894
Image 235
5431
why doth he not say too, thou shalt take me for thy God, because where the first is, he ever works the second, our part depends upon his:
why does he not say too, thou shalt take me for thy God, Because where the First is, he ever works the second, our part depends upon his:
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(13) text (DIV1)
894
Image 235
5432
all our grace that wee have to answer the Covenant is by reflexion from God, hee chuseth us, and then we chuse him:
all our grace that we have to answer the Covenant is by reflection from God, he chooseth us, and then we choose him:
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(13) text (DIV1)
894
Image 235
5433
he knoweth us, and therefore wee come to know him, he loveth us first, and then we love him, he singleth us out to be a peculiar people,
he Knoweth us, and Therefore we come to know him, he loves us First, and then we love him, he singleth us out to be a peculiar people,
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(13) text (DIV1)
894
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5434
and we single out him above all things to be our portion, whom have I in heaven but thee?
and we single out him above all things to be our portion, whom have I in heaven but thee?
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(13) text (DIV1)
894
Image 235
5435
It is therefore (to come to the first quality) called a free Covenant, it cometh from God, meerely of grace, it is of grace, that he would enter into any tearmes of agreement with us;
It is Therefore (to come to the First quality) called a free Covenant, it comes from God, merely of grace, it is of grace, that he would enter into any terms of agreement with us;
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(13) text (DIV1)
895
Image 235
5436
it is of grace that he would send Christ to dye, to be the foundation of the covenant;
it is of grace that he would send christ to die, to be the Foundation of the Covenant;
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(13) text (DIV1)
895
Image 235
5437
it is of grace that he giveth us hearts to take him for our God, to depend upon him, to love him, to serve him, &c. All is of grace, and all commeth from him.
it is of grace that he gives us hearts to take him for our God, to depend upon him, to love him, to serve him, etc. All is of grace, and all comes from him.
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(13) text (DIV1)
895
Image 235
5438
So you see, that it is a free Covenant, that's the first quality. Againe, secondly it is a sure, a certaine Covenant. I will establish my covenant.
So you see, that it is a free Covenant, that's the First quality. Again, secondly it is a sure, a certain Covenant. I will establish my Covenant.
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(13) text (DIV1)
896
Image 235
5439
But in whom it is established, how commeth it to be sure? It is established in Christ, the Mediator of the covenant, in the Messiah: for in thy seed shall all the Nations of the earth bee blessed.
But in whom it is established, how comes it to be sure? It is established in christ, the Mediator of the Covenant, in the Messiah: for in thy seed shall all the nations of the earth be blessed.
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(13) text (DIV1)
897
Image 235
5440
That's the fundamentall promise, all other promises, the promise, of the Land of Canaan, the promise of the multiplying his seed,
That's the fundamental promise, all other promises, the promise, of the Land of Canaan, the promise of the multiplying his seed,
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(13) text (DIV1)
897
Image 235
5441
as the starres of Heaven, they were all but accessary, this is the grand promise, in thy seed, in Christ, shall all the Nations of the earth bee blessed.
as the Stars of Heaven, they were all but accessary, this is the grand promise, in thy seed, in christ, shall all the nations of the earth be blessed.
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(13) text (DIV1)
897
Image 235
5442
So it is a sure Covenant, because it is established in the Messiah, Christ, God-man.
So it is a sure Covenant, Because it is established in the Messiah, christ, God-man.
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(13) text (DIV1)
897
Image 235
5443
And Christ being God and man, is fit to be the foundation of the Covenant, betweene God and man,
And christ being God and man, is fit to be the Foundation of the Covenant, between God and man,
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(13) text (DIV1)
897
Image 235
5444
for he is a friend to both parties:
for he is a friend to both parties:
c-acp pns31 vbz dt n1 p-acp d n2:
(13) text (DIV1)
897
Image 235
5445
as man, hee will doe all that is helpefull for man, and as God, he will doe nothing that may derogate from God;
as man, he will do all that is helpful for man, and as God, he will do nothing that may derogate from God;
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(13) text (DIV1)
897
Image 235
5446
and so being God, and being God and man, he brings God and man together comfortably,
and so being God, and being God and man, he brings God and man together comfortably,
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(13) text (DIV1)
897
Image 235
5447
and sweetly, and keepeth them together in a sure and firme agreement.
and sweetly, and Keepeth them together in a sure and firm agreement.
cc av-j, cc vvz pno32 av p-acp dt j cc j n1.
(13) text (DIV1)
897
Image 235
5448
For first of all hee takes away the cause of division that was betweene God and us,
For First of all he Takes away the cause of division that was between God and us,
p-acp ord pp-f d pns31 vvz av dt n1 pp-f n1 cst vbds p-acp np1 cc pno12,
(13) text (DIV1)
897
Image 235
5449
because by his sacrifice and obedience, he did satisfie Gods wrath, and that being satisfied, God and us are at peace, and friendship:
Because by his sacrifice and Obedience, he did satisfy God's wrath, and that being satisfied, God and us Are At peace, and friendship:
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(13) text (DIV1)
897
Image 235
5450
for God till then, though he bee a fountaine of goodnesse, yet he was a fountaine sealed, the fountaine was stopped by sinne,
for God till then, though he be a fountain of Goodness, yet he was a fountain sealed, the fountain was stopped by sin,
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(13) text (DIV1)
897
Image 235
5451
but when there is a satisfaction made by Christ, and we believing on him, the satisfaction of Christ is made ours, it is a sure Covenant,
but when there is a satisfaction made by christ, and we believing on him, the satisfaction of christ is made ours, it is a sure Covenant,
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(13) text (DIV1)
897
Image 235
5452
because it is established in Christ, the blessed seed.
Because it is established in christ, the blessed seed.
c-acp pn31 vbz vvn p-acp np1, dt j-vvn n1.
(13) text (DIV1)
897
Image 235
5453
And as it is a sure Covenant, so thirdly it is an everlasting Covenant, I will make an everlasting Covenant with thee,
And as it is a sure Covenant, so Thirdly it is an everlasting Covenant, I will make an everlasting Covenant with thee,
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(13) text (DIV1)
898
Image 235
5454
so it is set downe here. Everlasting in these respects.
so it is Set down Here. Everlasting in these respects.
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(13) text (DIV1)
898
Image 235
5455
For when wee are in Christ, and made one with him by faith, hee having satisfied Gods wrath for us,
For when we Are in christ, and made one with him by faith, he having satisfied God's wrath for us,
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(13) text (DIV1)
899
Image 235
5456
and made him peaceable, then God is become our father, and he is an everlasting father, his love to us in Christ is like himselfe, immutable.
and made him peaceable, then God is become our father, and he is an everlasting father, his love to us in christ is like himself, immutable.
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(13) text (DIV1)
899
Image 235
5457
For even as Christ, when hee tooke upon him our nature, he made an everlasting Covenant with our nature, married our nature to himself for ever,
For even as christ, when he took upon him our nature, he made an everlasting Covenant with our nature, married our nature to himself for ever,
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(13) text (DIV1)
899
Image 235
5458
and never layeth aside his humaine nature, so he will never lay aside his misticall body, his Church.
and never Layeth aside his human nature, so he will never lay aside his mystical body, his Church.
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(13) text (DIV1)
899
Image 235
5459
As Christ is God-man for ever, so misticall Christ, the Church, is his body for ever.
As christ is God-man for ever, so mystical christ, the Church, is his body for ever.
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(13) text (DIV1)
899
Image 235
5460
As Christ will not lose his naturall, so he will not lose his misticall body, I will marry thee to my selfe for ever (saith God in the Prophet) so then it is everlasting in respect of God, hee being Immutable, I am God saith he, Mal. 3. 6.) and I change not,
As christ will not loose his natural, so he will not loose his mystical body, I will marry thee to my self for ever (Says God in the Prophet) so then it is everlasting in respect of God, he being Immutable, I am God Says he, Malachi 3. 6.) and I change not,
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(13) text (DIV1)
899
Image 235
5461
and Christ, the foundation of the covenant, is everlasting.
and christ, the Foundation of the Covenant, is everlasting.
cc np1, dt n1 pp-f dt n1, vbz j.
(13) text (DIV1)
899
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5462
And then againe it is everlasting, in regard of us, because, if wee bee not wanting to our selves, wee shall bee for evermore, in Grace heere, and in Glory for ever:
And then again it is everlasting, in regard of us, Because, if we be not wanting to our selves, we shall be for evermore, in Grace Here, and in Glory for ever:
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(13) text (DIV1)
900
Image 235
5463
the fruites of Grace in us, that is, the work of the Spirit, it is everlasting,
the fruits of Grace in us, that is, the work of the Spirit, it is everlasting,
dt n2 pp-f n1 p-acp pno12, cst vbz, dt n1 pp-f dt n1, pn31 vbz j,
(13) text (DIV1)
900
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5464
for howsoever the graces we have, be but the first fruits of the spirit, yet our inward man growes more and more, till grace end in glory, till the first fruits end in a harvest, till the foundation bee accomplished in the building, God never takes away his hand from his owne worke.
for howsoever the graces we have, be but the First fruits of the Spirit, yet our inward man grows more and more, till grace end in glory, till the First fruits end in a harvest, till the Foundation be accomplished in the building, God never Takes away his hand from his own work.
c-acp c-acp dt n2 pns12 vhb, vbb p-acp dt ord n2 pp-f dt n1, av po12 j n1 vvz dc cc av-dc, c-acp n1 n1 p-acp n1, c-acp dt ord n2 vvb p-acp dt n1, c-acp dt n1 vbi vvn p-acp dt n1, np1 av-x vvz av po31 n1 p-acp po31 d n1.
(13) text (DIV1)
900
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5465
Everlasting also in regard of the body of Christians, God makes a covenant with one,
Everlasting also in regard of the body of Christians, God makes a Covenant with one,
j av p-acp n1 pp-f dt n1 pp-f np1, np1 vvz dt n1 p-acp crd,
(13) text (DIV1)
901
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5466
and when they are gone, with others, alwayes God will have some in Covenant with him, he will have some, to be a God to,
and when they Are gone, with Others, always God will have Some in Covenant with him, he will have Some, to be a God to,
cc c-crq pns32 vbr vvn, p-acp n2-jn, av np1 vmb vhi d p-acp n1 p-acp pno31, pns31 vmb vhi d, pc-acp vbi dt n1 p-acp,
(13) text (DIV1)
901
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5467
when we are gon, so long as the world continueth.
when we Are gone, so long as the world Continueth.
c-crq pns12 vbr vvn, av av-j c-acp dt n1 vvz.
(13) text (DIV1)
901
Image 235
5468
So that we see it is in every respect an everlasting covenant, God is everlasting, Christ is everlasting, the graces of the spirit are everlasting.
So that we see it is in every respect an everlasting Covenant, God is everlasting, christ is everlasting, the graces of the Spirit Are everlasting.
av cst pns12 vvb pn31 vbz p-acp d n1 dt j n1, np1 vbz j, np1 vbz j, dt n2 pp-f dt n1 vbr j.
(13) text (DIV1)
902
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5469
When we are dead, he will be a God unto us, as it is said, I am the God of Abraham, of Isaac,
When we Are dead, he will be a God unto us, as it is said, I am the God of Abraham, of Isaac,
c-crq pns12 vbr j, pns31 vmb vbi dt n1 p-acp pno12, c-acp pn31 vbz vvn, pns11 vbm dt n1 pp-f np1, pp-f np1,
(13) text (DIV1)
902
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5470
and of Iacob, their God when they were dead: he is the God of our dust, of our dead bodies;and of Iacob, their God when they were dead: he is the God of our dust, of our dead bodies;
cc pp-f np1, po32 n1 c-crq pns32 vbdr j: pns31 vbz dt n1 pp-f po12 n1, pp-f po12 j n2;
(13) text (DIV1)
902
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5471
he will raise them up, for they are bodyes in Covenant with him, I am the God of whole Abraham,
he will raise them up, for they Are bodies in Covenant with him, I am the God of Whole Abraham,
pns31 vmb vvi pno32 a-acp, c-acp pns32 vbr n2 p-acp n1 p-acp pno31, pns11 vbm dt n1 pp-f j-jn np1,
(13) text (DIV1)
902
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5472
and not of a piece, therefore his body shall rise againe. It is an everlasting Covenant. That is the third quality.
and not of a piece, Therefore his body shall rise again. It is an everlasting Covenant. That is the third quality.
cc xx pp-f dt n1, av po31 n1 vmb vvi av. pn31 vbz dt j n1. cst vbz dt ord n1.
(13) text (DIV1)
902
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5473
Lastly, it is a peculiar Covenant. I will be thy God, and the God of thy seed.
Lastly, it is a peculiar Covenant. I will be thy God, and the God of thy seed.
ord, pn31 vbz dt j n1. pns11 vmb vbi po21 n1, cc dt n1 pp-f po21 n1.
(13) text (DIV1)
903
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5474
All are not the children of Abraham, but they that are of the faith of Abraham, God is in Covenant only with those that answer him, that take him for their God, that are a peculiar people:
All Are not the children of Abraham, but they that Are of the faith of Abraham, God is in Covenant only with those that answer him, that take him for their God, that Are a peculiar people:
av-d vbr xx dt n2 pp-f np1, cc-acp pns32 cst vbr pp-f dt n1 pp-f np1, np1 vbz p-acp n1 av-j p-acp d cst vvb pno31, cst vvb pno31 p-acp po32 n1, cst vbr dt j n1:
(13) text (DIV1)
903
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5475
It is not glorying in the flesh, but there must be somewhat wrought that is peculiar,
It is not glorying in the Flesh, but there must be somewhat wrought that is peculiar,
pn31 vbz xx vvg p-acp dt n1, cc-acp a-acp vmb vbi av vvn cst vbz j,
(13) text (DIV1)
903
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5476
before we can be assured we are of Abrahams seed, and in Covenant with God.
before we can be assured we Are of Abrahams seed, and in Covenant with God.
c-acp pns12 vmb vbi vvn pns12 vbr pp-f npg1 n1, cc p-acp n1 p-acp np1.
(13) text (DIV1)
903
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5477
And we may know that we are Gods peculiar by some peculiar thing that wee can doe:
And we may know that we Are God's peculiar by Some peculiar thing that we can do:
cc pns12 vmb vvi cst pns12 vbr n2 j p-acp d j n1 cst pns12 vmb vdi:
(13) text (DIV1)
904
Image 235
5478
what peculiar thing canst thou doe? (to speak a little of that by the way) thou lovest,
what peculiar thing Canst thou do? (to speak a little of that by the Way) thou Lovest,
r-crq j n1 vm2 pns21 vdi? (p-acp vvi dt j pp-f d p-acp dt n1) pns21 vv2,
(13) text (DIV1)
904
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5479
and art kind, but saith Christ, what peculiar thing canst thou doe? A heathen man may be kind and loving,
and art kind, but Says christ, what peculiar thing Canst thou do? A heathen man may be kind and loving,
cc n1 j, cc-acp vvz np1, r-crq j n1 vm2 pns21 vdi? dt j-jn n1 vmb vbi j cc j-vvg,
(13) text (DIV1)
904
Image 235
5480
but canst thou overcome revenge, canst thou spare, and doe good to thine enemies? canst thou trust in God when all means faile? what is the power of the spirit in thee? doth it triumph in thee over thy naturall corruption? canst thou doe as Abrams did? hee left all at Gods command, canst thou doe that if need should be? canst thou leave children,
but Canst thou overcome revenge, Canst thou spare, and do good to thine enemies? Canst thou trust in God when all means fail? what is the power of the Spirit in thee? does it triumph in thee over thy natural corruption? Canst thou do as Abrams did? he left all At God's command, Canst thou do that if need should be? Canst thou leave children,
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(13) text (DIV1)
904
Image 235
5481
and wife, and life, and all at Gods command? Canst thou sacrifice Isaac as he did? canst thou more trust in the promise of God,
and wife, and life, and all At God's command? Canst thou sacrifice Isaac as he did? Canst thou more trust in the promise of God,
cc n1, cc n1, cc d p-acp ng1 n1? vm2 pns21 vvi np1 c-acp pns31 vdd? vm2 pns21 n1 vvb p-acp dt n1 pp-f np1,
(13) text (DIV1)
904
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5482
then in the dearest thing in the world, yea, then in thy own feeling of grace? whatsoever is not God, canst thou be content to be without? canst thou relye upon God,
then in the dearest thing in the world, yea, then in thy own feeling of grace? whatsoever is not God, Canst thou be content to be without? Canst thou rely upon God,
av p-acp dt js-jn n1 p-acp dt n1, uh, av p-acp po21 d n-vvg pp-f n1? q-crq vbz xx np1, vm2 pns21 vbi j pc-acp vbi p-acp? vm2 pns21 vvi p-acp np1,
(13) text (DIV1)
904
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5483
when he appeareth to be an angry God? Abraham knew that there was more comfort in the promise,
when he appears to be an angry God? Abraham knew that there was more Comfort in the promise,
c-crq pns31 vvz pc-acp vbi dt j np1? np1 vvd cst pc-acp vbds dc n1 p-acp dt n1,
(13) text (DIV1)
904
Image 235
5484
than in Isaac, if thou have comfort in the promise more than in any thing else,
than in Isaac, if thou have Comfort in the promise more than in any thing Else,
cs p-acp np1, cs pns21 vhb n1 p-acp dt n1 av-dc cs p-acp d n1 av,
(13) text (DIV1)
904
Image 235
5485
then thou art one of Abrahams seed, thou hast sacrificed thy Isaack, never talke of Abraham else, never thinke that thy portion is great in God, be what thou wilt by profession,
then thou art one of Abrahams seed, thou hast sacrificed thy Isaac, never talk of Abraham Else, never think that thy portion is great in God, be what thou wilt by profession,
cs pns21 vb2r crd pp-f npg1 n1, pns21 vh2 vvn po21 np1, av-x vvb pp-f np1 av, av-x vvb d po21 n1 vbz j p-acp np1, vbb r-crq pns21 vm2 p-acp n1,
(13) text (DIV1)
904
Image 235
5486
if there be no particular thing in thee which is not in a naturall man,
if there be no particular thing in thee which is not in a natural man,
cs pc-acp vbb dx j n1 p-acp pno21 r-crq vbz xx p-acp dt j n1,
(13) text (DIV1)
904
Image 235
5487
if thou art covetous, as gripple for the world, as very a drudge in thy calling;
if thou art covetous, as gripple for the world, as very a drudge in thy calling;
cs pns21 vb2r j, c-acp j-jn c-acp dt n1, c-acp av dt n1 p-acp po21 n1;
(13) text (DIV1)
904
Image 235
5488
as licentious in thy course as carnall men are, thou art none of Gods peculiar ones, thou art none of Abrahams seed.
as licentious in thy course as carnal men Are, thou art none of God's peculiar ones, thou art none of Abrahams seed.
c-acp j p-acp po21 n1 c-acp j n2 vbr, pns21 vb2r pix pp-f npg1 j pi2, pns21 vb2r pix pp-f npg1 n1.
(13) text (DIV1)
904
Image 235
5489
Gods people have somewhat peculiar that the world hath not. It is a peculiar Covenant.
God's people have somewhat peculiar that the world hath not. It is a peculiar Covenant.
npg1 n1 vhb av j cst dt n1 vhz xx. pn31 vbz dt j n1.
(13) text (DIV1)
904
Image 235
5490
Thus you see the qualities of this Covenant, it is a free Covenant, a sure Covenant stablished in the blessed seed, the Messiah, it is an Everlasting Covenant,
Thus you see the qualities of this Covenant, it is a free Covenant, a sure Covenant established in the blessed seed, the Messiah, it is an Everlasting Covenant,
av pn22 vvb dt n2 pp-f d n1, pn31 vbz dt j n1, dt j n1 vvn p-acp dt j-vvn n1, dt np1, pn31 vbz dt j n1,
(13) text (DIV1)
905
Image 235
5491
and it is a peculiar Covenant. To make some vse of this in a word. Heere then you see is another Spring of blessed comfort opened to a Christian.
and it is a peculiar Covenant. To make Some use of this in a word. Here then you see is Another Spring of blessed Comfort opened to a Christian.
cc pn31 vbz dt j n1. p-acp vvi d n1 pp-f d p-acp dt n1. av av pn22 vvb vbz j-jn n1 pp-f j-vvn n1 vvn p-acp dt njp.
(13) text (DIV1)
905
Image 235
5492
If hee findeth God (though this assurance bee little) to be his God in regard of peculiar favours, let him remember it is an everlasting favour, his love is everlasting, the foundation is everlasting, the graces of the spirit are an everlasting spring, alwayes issuing from Christ our head, grace is never drawne dry in him.
If he finds God (though this assurance be little) to be his God in regard of peculiar favours, let him Remember it is an everlasting favour, his love is everlasting, the Foundation is everlasting, the graces of the Spirit Are an everlasting spring, always issuing from christ our head, grace is never drawn dry in him.
cs pns31 vvz np1 (cs d n1 vbi j) pc-acp vbi po31 n1 p-acp n1 pp-f j n2, vvb pno31 vvi pn31 vbz dt j n1, po31 n1 vbz j, dt n1 vbz j, dt n2 pp-f dt n1 vbr dt j n1, av vvg p-acp np1 po12 n1, n1 vbz av-x vvn j p-acp pno31.
(13) text (DIV1)
906
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5493
God is our God to death, and in death, and for ever:
God is our God to death, and in death, and for ever:
np1 vbz po12 n1 p-acp n1, cc p-acp n1, cc p-acp av:
(13) text (DIV1)
906
Image 235
5494
all things in the world will faile us, friends will faile us, all comforts will faile us, life will faile us ere long,
all things in the world will fail us, Friends will fail us, all comforts will fail us, life will fail us ere long,
d n2 p-acp dt n1 vmb vvi pno12, n2 vmb vvi pno12, d n2 vmb vvi pno12, n1 vmb vvi pno12 p-acp j,
(13) text (DIV1)
906
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5495
but this is an everlasting covenant which will not faile.
but this is an everlasting Covenant which will not fail.
cc-acp d vbz dt j n1 r-crq vmb xx vvi.
(13) text (DIV1)
906
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5496
It is a point of comfort in the losse of friends, in the losse of estate in this world:
It is a point of Comfort in the loss of Friends, in the loss of estate in this world:
pn31 vbz dt n1 pp-f n1 p-acp dt n1 pp-f n2, p-acp dt n1 pp-f n1 p-acp d n1:
(13) text (DIV1)
907
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5497
If I lose friends, yet I cannot lose God, if hee be mine, he is mine for ever, a friend now,
If I loose Friends, yet I cannot loose God, if he be mine, he is mine for ever, a friend now,
cs pns11 vvb n2, av pns11 vmbx vvi np1, cs pns31 vbb png11, pns31 vbz png11 p-acp av, dt n1 av,
(13) text (DIV1)
907
Image 235
5498
and a friend ever, my portion now, and my portion for ever, whatsoever God takes away, hee never takes away himselfe,
and a friend ever, my portion now, and my portion for ever, whatsoever God Takes away, he never Takes away himself,
cc dt n1 av, po11 n1 av, cc po11 n1 c-acp av, r-crq np1 vvz av, pns31 av-x vvz av px31,
(13) text (DIV1)
907
Image 235
5499
and in him I have all that is taken away, all the comfort that hee doth still derive to mee by friends, hee resumeih to himselfe, it is not perished with the party, he can immediately by himselfe convey whatsoever comfort was derived to me by others:
and in him I have all that is taken away, all the Comfort that he does still derive to me by Friends, he resumeih to himself, it is not perished with the party, he can immediately by himself convey whatsoever Comfort was derived to me by Others:
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(13) text (DIV1)
907
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5500
he is God Al-sufficient, that is, put the case all the world were taken away, not only friends,
he is God All-sufficient, that is, put the case all the world were taken away, not only Friends,
pns31 vbz np1 j, cst vbz, vvb dt n1 d dt n1 vbdr vvn av, xx av-j n2,
(13) text (DIV1)
907
Image 235
5501
but the sun, the light, the earth, food and rayment, all, as it shall be at the day of judgement,
but the sun, the Light, the earth, food and raiment, all, as it shall be At the day of judgement,
cc-acp dt n1, dt n1, dt n1, n1 cc n1, d, c-acp pn31 vmb vbi p-acp dt n1 pp-f n1,
(13) text (DIV1)
907
Image 235
5502
if all bee taken away, yet I have him, yet I have him that made all, that supporteth all, cannot he doe all in a more excellent manner, is not he Al-sufficient,
if all be taken away, yet I have him, yet I have him that made all, that supporteth all, cannot he do all in a more excellent manner, is not he All-sufficient,
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(13) text (DIV1)
907
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5503
though I lose all things else? It is a point of wondrous comfort, God knew it well enough,
though I loose all things Else? It is a point of wondrous Comfort, God knew it well enough,
cs pns11 vvb d n2 av? pn31 vbz dt n1 pp-f j n1, np1 vvd pn31 av av-d,
(13) text (DIV1)
907
Image 235
5504
therefore he laboureth to stablish the heart of the father of the faithfull, good Abraham, here with this instead of all.
Therefore he Laboureth to establish the heart of the father of the faithful, good Abraham, Here with this instead of all.
av pns31 vvz pc-acp vvi dt n1 pp-f dt n1 pp-f dt j, j np1, av p-acp d av pp-f d.
(13) text (DIV1)
907
Image 235
5505
I am God Alsufficient, and I will be thy God.
I am God All-sufficient, and I will be thy God.
pns11 vbm np1 j, cc pns11 vmb vbi po21 np1.
(13) text (DIV1)
907
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5506
Againe, if this be so, that God will be a God to us for ever, let us comfort our selves hence in all the unfaithfull dealings of men, they are friends to day,
Again, if this be so, that God will be a God to us for ever, let us Comfort our selves hence in all the unfaithful dealings of men, they Are Friends to day,
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(13) text (DIV1)
908
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5507
and enemies to morrow, but God is my God, and whom he loveth, hee loveth to the end.
and enemies to morrow, but God is my God, and whom he loves, he loves to the end.
cc n2 p-acp n1, cc-acp np1 vbz po11 n1, cc r-crq pns31 vvz, pns31 vvz p-acp dt n1.
(13) text (DIV1)
908
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5508
An ingenuous spirit certainely esteemeth it the greatest crosse in the world, and if any thing will whet a man to heaven, this is one, that those whom hee trusteth will prove false, and at length deceive him:
an ingenuous Spirit Certainly esteems it the greatest cross in the world, and if any thing will whet a man to heaven, this is one, that those whom he Trusteth will prove false, and At length deceive him:
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(13) text (DIV1)
908
Image 235
5509
Man is but man, in the ballance hee is lighter then vanity, but he that is in Covenant with God, his promise and love, and faithfulnesse never faileth:
Man is but man, in the balance he is lighter then vanity, but he that is in Covenant with God, his promise and love, and faithfulness never Faileth:
n1 vbz p-acp n1, p-acp dt n1 pns31 vbz jc cs n1, p-acp pns31 cst vbz p-acp n1 p-acp np1, po31 n1 cc n1, cc n1 av-x vvz:
(13) text (DIV1)
908
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5510
A Christian in all the breaches of this world, hath this comfort, that he hath a sure God to trust to, hee that hath not God to trust to,
A Christian in all the Breaches of this world, hath this Comfort, that he hath a sure God to trust to, he that hath not God to trust to,
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(13) text (DIV1)
908
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5511
and is unfaithfully dealt withall in the world, what a wretched man is hee? this was Davids comfort,
and is unfaithfully dealt withal in the world, what a wretched man is he? this was Davids Comfort,
cc vbz av-j vvn av p-acp dt n1, r-crq dt j n1 vbz pns31? d vbds np1 n1,
(13) text (DIV1)
908
Image 235
5512
when he was beset with calamities, and miseries, all tooke from him, and the people were ready to stone him, he trusted in the Lord his God.
when he was beset with calamities, and misery's, all took from him, and the people were ready to stone him, he trusted in the Lord his God.
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(13) text (DIV1)
908
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5513
I come to the extent of it. To thee and to thy seed after thee. Why doth he make the Covenant with his seed, as well as with himselfe?
I come to the extent of it. To thee and to thy seed After thee. Why does he make the Covenant with his seed, as well as with himself?
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(13) text (DIV1)
908
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5514
I answer, we apprehend favours and curses more in our seed ofttimes, then in our selves;
I answer, we apprehend favours and curses more in our seed ofttimes, then in our selves;
pns11 vvb, pns12 vvb n2 cc n2 av-dc p-acp po12 n1 av, av p-acp po12 n2;
(13) text (DIV1)
910
Image 235
5515
and it will humble a man to see calamities on his posterity, more then on himselfe,
and it will humble a man to see calamities on his posterity, more then on himself,
cc pn31 vmb vvi dt n1 pc-acp vvi n2 p-acp po31 n1, av-dc cs p-acp px31,
(13) text (DIV1)
910
Image 235
5516
and a man more rejoyceth to see the flourishing of his seed, them of himselfe. It is said that Iosiah did dye in peace, though he dyed a bloody death,
and a man more Rejoiceth to see the flourishing of his seed, them of himself. It is said that Josiah did die in peace, though he died a bloody death,
cc dt n1 av-dc vvz pc-acp vvi dt j-vvg pp-f po31 n1, pno32 pp-f px31. pn31 vbz vvn cst np1 vdd vvi p-acp n1, cs pns31 vvd dt j n1,
(13) text (DIV1)
910
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5517
because hee saw not the ruine of his house and family, which was worse then death.
Because he saw not the ruin of his house and family, which was Worse then death.
c-acp pns31 vvd xx dt n1 pp-f po31 n1 cc n1, r-crq vbds jc cs n1.
(13) text (DIV1)
910
Image 235
5518
God saw how Abraham apprehended and valued seed, when hee said, what wilt thou give me,
God saw how Abraham apprehended and valued seed, when he said, what wilt thou give me,
np1 vvd c-crq np1 vvn cc vvn n1, c-crq pns31 vvd, q-crq vm2 pns21 vvi pno11,
(13) text (DIV1)
910
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5519
since I am childlesse? therefore God intending a comfortable enlargement of the covenant of Grace to Abraham, extends it to his seed.since I am childless? Therefore God intending a comfortable enlargement of the Covenant of Grace to Abraham, extends it to his seed.
c-acp pns11 vbm j? av np1 vvg dt j n1 pp-f dt n1 pp-f n1 p-acp np1, vvz pn31 p-acp po31 n1.
(13) text (DIV1)
910
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5520
I will be the God of thy seed. It is a great blessing for God to bee the God of our seed:
I will be the God of thy seed. It is a great blessing for God to be the God of our seed:
pns11 vmb vbi dt n1 pp-f po21 n1. pn31 vbz dt j n1 p-acp np1 pc-acp vbi dt n1 pp-f po12 n1:
(13) text (DIV1)
910
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5521
it is alluded to by S. Peter in the new Testament, The promise is made to you and to your Children.
it is alluded to by S. Peter in the new Testament, The promise is made to you and to your Children.
pn31 vbz vvn p-acp p-acp n1 np1 p-acp dt j n1, dt n1 vbz vvn p-acp pn22 cc p-acp po22 n2.
(13) text (DIV1)
910
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5522
But what if they have not Baptisme, the seal of the Covenant?
But what if they have not Baptism, the seal of the Covenant?
cc-acp q-crq cs pns32 vhb xx n1, dt n1 pp-f dt n1?
(13) text (DIV1)
911
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5523
That doth not prejudice their salvation, God hath appointed the sacraments to be seales for us, not for himselfe, hee himselfe keepeth his Covenant,
That does not prejudice their salvation, God hath appointed the Sacraments to be Seals for us, not for himself, he himself Keepeth his Covenant,
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(13) text (DIV1)
912
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5524
whether we have the seale or no, so long as we neglect it not, therefore we must not thinke if a childe dye before the sacrament of baptisme, that God will not keepe his Covenant, they have the sanctity, the holinesse of the Covenant.
whither we have the seal or no, so long as we neglect it not, Therefore we must not think if a child die before the sacrament of Baptism, that God will not keep his Covenant, they have the sanctity, the holiness of the Covenant.
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(13) text (DIV1)
912
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5525
You know what David said of his childe, I shall goe to it, but it shall not returne to me, and yet it dyed before it was circumcised.
You know what David said of his child, I shall go to it, but it shall not return to me, and yet it died before it was circumcised.
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(13) text (DIV1)
912
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5526
You know they were 40 yeers in the wildernes and were not circumcised, therefore the sacrament is not of absolute necessity to salvation.
You know they were 40 Years in the Wilderness and were not circumcised, Therefore the sacrament is not of absolute necessity to salvation.
pn22 vvb pns32 vbdr crd n2 p-acp dt n1 cc vbdr xx vvn, av dt n1 vbz xx pp-f j n1 p-acp n1.
(13) text (DIV1)
912
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5527
So, he is the God of our children, from the conception and birth.
So, he is the God of our children, from the conception and birth.
np1, pns31 vbz dt n1 pp-f po12 n2, p-acp dt n1 cc n1.
(13) text (DIV1)
912
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5528
But how can God bee the God of our children, when they are borne in corruption, Children of wrath? Can they bee Children of wrath,
But how can God be the God of our children, when they Are born in corruption, Children of wrath? Can they be Children of wrath,
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(13) text (DIV1)
913
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5529
and the Children of God both at one time?
and the Children of God both At one time?
cc dt n2 pp-f np1 av-d p-acp crd n1?
(13) text (DIV1)
913
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5530
I answer yes, both as one time, for even as in civill matters, in our city here, a man may be a free-man of the city,
I answer yes, both as one time, for even as in civil matters, in our City Here, a man may be a freeman of the City,
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(13) text (DIV1)
914
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5531
and yet be borne lame or leprous, or with some contageous disease, this hindreth not his freedome:
and yet be born lame or leprous, or with Some contagious disease, this hindereth not his freedom:
cc av vbi vvn j cc j, cc p-acp d j n1, d vvz xx po31 n1:
(13) text (DIV1)
914
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5532
so the children of a believing father and mother, may bee freemen of the city of God, and in the covenant of grace,
so the children of a believing father and mother, may be freemen of the City of God, and in the Covenant of grace,
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(13) text (DIV1)
914
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5533
and yet be tainted with originall sin, that over-spreadeth the powers of the soul notwithstanding. Whence we see a ground of baptizing infants, because they are in the Covenant. To whom the Covenant belongs:
and yet be tainted with original since, that overspreadeth the Powers of the soul notwithstanding. Whence we see a ground of baptizing Infants, Because they Are in the Covenant. To whom the Covenant belongs:
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(13) text (DIV1)
914
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5534
the seal of it belongs, but to infants the Covenant belongs, therefore the seale of it, Baptisme, belongeth to them:
the seal of it belongs, but to Infants the Covenant belongs, Therefore the seal of it, Baptism, belongeth to them:
dt n1 pp-f pn31 vvz, cc-acp p-acp n2 dt n1 vvz, av dt n1 pp-f pn31, n1, vvz p-acp pno32:
(13) text (DIV1)
915
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5535
If circumcision belonged to them, then Baptisme doth, but circumcision belonged to them: for the eighth day they were circumcised, therefore Baptisme belongeth to them.
If circumcision belonged to them, then Baptism does, but circumcision belonged to them: for the eighth day they were circumcised, Therefore Baptism belongeth to them.
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(13) text (DIV1)
915
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5536
Anabaptisticall spirits would not have children baptized, if they believe not:
Anabaptistical spirits would not have children baptised, if they believe not:
j n2 vmd xx vhi n2 vvn, cs pns32 vvb xx:
(13) text (DIV1)
916
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5537
why then were the Children of the Iewes circumcised? They were circumcised, because they were in Covenant:
why then were the Children of the Iewes circumcised? They were circumcised, Because they were in Covenant:
uh-crq av vbdr dt n2 pp-f dt np2 vvn? pns32 vbdr vvn, c-acp pns32 vbdr p-acp n1:
(13) text (DIV1)
916
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5538
and is not the Covenant of grace enlarged? wherein doth the new Covenant differ from the old,
and is not the Covenant of grace enlarged? wherein does the new Covenant differ from the old,
cc vbz xx dt n1 pp-f n1 vvn? q-crq vdz dt j n1 vvi p-acp dt j,
(13) text (DIV1)
916
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5539
but (among many other things) in the enlargement of it? there is now a new people, the Gentiles in Covenant, that were not before, new Priests, new sacrifices, new sacraments, all is new in the covenant of grace:
but (among many other things) in the enlargement of it? there is now a new people, the Gentiles in Covenant, that were not before, new Priests, new Sacrifices, new Sacraments, all is new in the Covenant of grace:
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(13) text (DIV1)
916
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5540
if all be enlarged in the covenant, why should we deny the seale of the covenant to them in the new, that had it in the old,
if all be enlarged in the Covenant, why should we deny the seal of the Covenant to them in the new, that had it in the old,
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(13) text (DIV1)
916
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5541
even children? It is sencelesse.
even children? It is senseless.
j n2? pn31 vbz j.
(13) text (DIV1)
916
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5542
The Scripture to meete with such, applyeth baptisme to them, and circumcision to us, to shew, that in the covenant of grace, they are all one in effect, 1 Cor. 10. All they were baptized under the cloud, and S. Paul saith, 1 Colos. Wee are circumcised with circumcision, without hands.
The Scripture to meet with such, Applieth Baptism to them, and circumcision to us, to show, that in the Covenant of grace, they Are all one in Effect, 1 Cor. 10. All they were baptised under the cloud, and S. Paul Says, 1 Colos we Are circumcised with circumcision, without hands.
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(13) text (DIV1)
916
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5543
We are circumcised, and they were baptized: to shew I say that all are one in Christ.
We Are circumcised, and they were baptised: to show I say that all Are one in christ.
pns12 vbr vvn, cc pns32 vbdr vvn: pc-acp vvi pns11 vvb cst d vbr pi p-acp np1.
(13) text (DIV1)
916
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5544
Christ is all one, yesterday, to day, and the same for ever, yesterday to them that were under the law, and to day to us under the Gospell, and for ever to posterity;
christ is all one, yesterday, to day, and the same for ever, yesterday to them that were under the law, and to day to us under the Gospel, and for ever to posterity;
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(13) text (DIV1)
916
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5545
and therefore if Children had interest in Christ then, so they have now. This is cleare, and undeniable, God is the God of our Children.
and Therefore if Children had Interest in christ then, so they have now. This is clear, and undeniable, God is the God of our Children.
cc av cs n2 vhd n1 p-acp np1 av, av pns32 vhb av. d vbz j, cc j, np1 vbz dt n1 pp-f po12 n2.
(13) text (DIV1)
916
Image 235
5546
This should bee an encouragement to parents, to bee good, if not for love of themselves,
This should be an encouragement to Parents, to be good, if not for love of themselves,
d vmd vbi dt n1 p-acp n2, pc-acp vbi j, cs xx p-acp n1 pp-f px32,
(13) text (DIV1)
917
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5547
and their owne soules, yet for their Children and posterity sake, that God may do good to their children for them, they cannot deserve worse of their children, then to bee naught themselves.
and their own Souls, yet for their Children and posterity sake, that God may do good to their children for them, they cannot deserve Worse of their children, then to be nought themselves.
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(13) text (DIV1)
917
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5548
How many examples are there in Scripture that God plagued and punished the children for the fathers sinnes? though in the maine matter hee will not doe it sometimes,
How many Examples Are there in Scripture that God plagued and punished the children for the Father's Sins? though in the main matter he will not do it sometime,
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(13) text (DIV1)
918
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5549
because he is gracious and good, he will be good to the children, though their parents bee naught,
Because he is gracious and good, he will be good to the children, though their Parents be nought,
c-acp pns31 vbz j cc j, pns31 vmb vbi j p-acp dt n2, cs po32 n2 vbb pix,
(13) text (DIV1)
918
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5550
as Ioshua, and Caleb came into Canaan, though their parents were rebels, and died in the wildernesse.
as Ioshua, and Caleb Come into Canaan, though their Parents were rebels, and died in the Wilderness.
c-acp np1, cc np1 vvd p-acp np1, cs po32 n2 vbdr n2, cc vvd p-acp dt n1.
(13) text (DIV1)
918
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5551
Yet it is a discomfortable thing, when parents are naught, they may looke that God should punish their sin in their Children.
Yet it is a discomfortable thing, when Parents Are nought, they may look that God should Punish their since in their Children.
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(13) text (DIV1)
918
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5552
There is a great deale of care taken by carnall parents, here in the City, (and every where too;
There is a great deal of care taken by carnal Parents, Here in the city, (and every where too;
pc-acp vbz dt j n1 pp-f n1 vvn p-acp j n2, av p-acp dt n1, (cc d c-crq av;
(13) text (DIV1)
919
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5553
but in the City especially) by covetousnesse, a reigning sin:
but in the city especially) by covetousness, a reigning since:
cc-acp p-acp dt n1 av-j) p-acp n1, dt j-vvg n1:
(13) text (DIV1)
919
Image 235
5554
they will not make God their God, but the wedge of Gold to be their God.
they will not make God their God, but the wedge of Gold to be their God.
pns32 vmb xx vvi np1 po32 n1, cc-acp dt n1 pp-f n1 pc-acp vbi po32 n1.
(13) text (DIV1)
919
Image 235
5555
They labour to make their children great, if they can leave them rich men, great men in a parish, to beare office, to come to honour, that is their maine endeavour,
They labour to make their children great, if they can leave them rich men, great men in a parish, to bear office, to come to honour, that is their main endeavour,
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(13) text (DIV1)
919
Image 235
5556
for this they drudge and neglect heaven and happinesse. But, alas, what is this? Thou mayst leave them much goods;
for this they drudge and neglect heaven and happiness. But, alas, what is this? Thou Mayest leave them much goods;
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(13) text (DIV1)
919
Image 235
5557
and the vengeance of God with them, thou maist leave them much wealth, and it may be a snare to them, it were better thou hadst left them nothing.
and the vengeance of God with them, thou Mayest leave them much wealth, and it may be a snare to them, it were better thou Hadst left them nothing.
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(13) text (DIV1)
919
Image 235
5558
Looke into the state of the City, those that are best able in the City, doe they not rise of nothing? and they that have bin the greatest labourers for these outward things, that they may call their lands after their owne names, God hath blowne upon them,
Look into the state of the city, those that Are best able in the city, do they not rise of nothing? and they that have been the greatest labourers for these outward things, that they may call their Lands After their own names, God hath blown upon them,
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(13) text (DIV1)
920
Image 235
5559
and all hath come to nought in a short time, because they have not made God their portion.
and all hath come to nought in a short time, Because they have not made God their portion.
cc d vhz vvn p-acp pix p-acp dt j n1, c-acp pns32 vhb xx vvn np1 po32 n1.
(13) text (DIV1)
920
Image 235
5560
Of all things parents should labour to leave them God for their God:
Of all things Parents should labour to leave them God for their God:
pp-f d n2 n2 vmd vvi pc-acp vvi pno32 n1 p-acp po32 n1:
(13) text (DIV1)
920
Image 235
5561
to leave them in Covenant with him, lay up prayers in heaven for them, lay the foundation there, sowe prayers there, that may be effectuall for them when you are gone.
to leave them in Covenant with him, lay up Prayers in heaven for them, lay the Foundation there, sow Prayers there, that may be effectual for them when you Are gone.
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(13) text (DIV1)
920
Image 235
5562
And this likewise should bee a comfort to poore Christians, that have not much to leave their children.
And this likewise should be a Comfort to poor Christians, that have not much to leave their children.
cc d av vmd vbi dt n1 p-acp j np1, cst vhb xx av-d pc-acp vvi po32 n2.
(13) text (DIV1)
921
Image 235
5563
I can leave my childe nothing, but I shall leave him in Covenant with God:
I can leave my child nothing, but I shall leave him in Covenant with God:
pns11 vmb vvi po11 n1 pix, cc-acp pns11 vmb vvi pno31 p-acp n1 p-acp np1:
(13) text (DIV1)
921
Image 235
5564
for God is my God, and alwayes hath bin, and ever will be, he will bee the God of my seed.
for God is my God, and always hath been, and ever will be, he will be the God of my seed.
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(13) text (DIV1)
921
Image 235
5565
I shal leave him Gods blessing, and a little well gotten goods that the righteous hath, is better then a great deale ill gotten, God addeth no sorrow with that.
I shall leave him God's blessing, and a little well got goods that the righteous hath, is better then a great deal ill got, God adds no sorrow with that.
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(13) text (DIV1)
921
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5566
There is no fearefull expectation another day, as there is, of that which is ill gotten,
There is no fearful expectation Another day, as there is, of that which is ill got,
pc-acp vbz dx j n1 j-jn n1, c-acp pc-acp vbz, pp-f d r-crq vbz av-jn vvn,
(13) text (DIV1)
921
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5567
when the father and childe shall meet in hell, and curse one another, when the sonne shall say to the father, you insnared your selfe to make me happy,
when the father and child shall meet in hell, and curse one Another, when the son shall say to the father, you Ensnared your self to make me happy,
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(13) text (DIV1)
921
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5568
and that turned to my ruine: this shall make wicked wretches curse one another one day.
and that turned to my ruin: this shall make wicked wretches curse one Another one day.
cc cst vvd p-acp po11 n1: d vmb vvi j n2 vvi pi j-jn crd n1.
(13) text (DIV1)
921
Image 235
5569
A poore Christian that cannot say he hath riches to leave his children, yet he can say, God is my God, and I am sure he will be their God, though I have but little to leave them else, I shall leave them Gods blessing.
A poor Christian that cannot say he hath riches to leave his children, yet he can say, God is my God, and I am sure he will be their God, though I have but little to leave them Else, I shall leave them God's blessing.
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(13) text (DIV1)
921
Image 235
5570
Good parents may hope for a blessing upon their children, because God is their God, and the God of their seed. For the sacrament, a word.
Good Parents may hope for a blessing upon their children, Because God is their God, and the God of their seed. For the sacrament, a word.
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(13) text (DIV1)
921
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The Sacrament is a seale of this Covenant, that God is our God in Christ, and wee are his people.
The Sacrament is a seal of this Covenant, that God is our God in christ, and we Are his people.
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(13) text (DIV1)
922
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5572
God to his word addeth seales, to help our faith:
God to his word adds Seals, to help our faith:
np1 p-acp po31 n1 vvz n2, pc-acp vvi po12 n1:
(13) text (DIV1)
922
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5573
what a good God is this? how willing is hee to have us believe him? one would thinke that a word from him, a promise, were enough,
what a good God is this? how willing is he to have us believe him? one would think that a word from him, a promise, were enough,
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(13) text (DIV1)
922
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but to his promise hee addeth a covenant:
but to his promise he adds a Covenant:
cc-acp p-acp po31 n1 pns31 vvz dt n1:
(13) text (DIV1)
922
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5575
one would think a covenant were enough, but to that hee addeth seales, and to them an oath too.
one would think a Covenant were enough, but to that he adds Seals, and to them an oath too.
pi vmd vvi dt n1 vbdr d, cc-acp p-acp cst pns31 vvz n2, cc p-acp pno32 dt n1 av.
(13) text (DIV1)
922
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5576
I have sworne to David my servant. I have sworn to David my servant.
pns11 vhb vvn p-acp np1 po11 n1.
(13) text (DIV1)
922
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5577
Thus hee stoopes to all conditions of men, he condescendeth so farre, to use all these meanes, that hee may secure us.
Thus he stoops to all conditions of men, he condescendeth so Far, to use all these means, that he may secure us.
av pns31 vvz p-acp d n2 pp-f n2, pns31 vvz av av-j, pc-acp vvi d d n2, cst pns31 vmb vvi pno12.
(13) text (DIV1)
922
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5578
You know that a promise secures us, if it be from one that is an honest man, wee say that wee are sure to have it because of his promise:
You know that a promise secures us, if it be from one that is an honest man, we say that we Are sure to have it Because of his promise:
pn22 vvb cst dt n1 vvz pno12, cs pn31 vbb p-acp pi cst vbz dt j n1, pns12 vvb cst pns12 vbr j pc-acp vhi pn31 c-acp pp-f po31 n1:
(13) text (DIV1)
922
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but when wee have his Covenant, then wee are assured more because there is somewhat drawne.
but when we have his Covenant, then we Are assured more Because there is somewhat drawn.
cc-acp c-crq pns12 vhb po31 n1, cs pns12 vbr vvn av-dc p-acp pc-acp vbz av vvn.
(13) text (DIV1)
922
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Now wee have Gods covenant, and his seale, the sacrament, and then his oath.
Now we have God's Covenant, and his seal, the sacrament, and then his oath.
av pns12 vhb n2 n1, cc po31 n1, dt n1, cc av po31 n1.
(13) text (DIV1)
922
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5581
If we will take him for our God, and renounce our wicked courses, wee shall lose nothing by it, wee shall part with nothing for God,
If we will take him for our God, and renounce our wicked courses, we shall loose nothing by it, we shall part with nothing for God,
cs pns12 vmb vvi pno31 p-acp po12 n1, cc vvb po12 j n2, pns12 vmb vvi pix p-acp pn31, pns12 vmb vvi p-acp pix p-acp np1,
(13) text (DIV1)
922
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but we shall have it supplied in him. If we lose honour, wealth, or pleasure, we shall have it abundantly in him ▪
but we shall have it supplied in him. If we loose honour, wealth, or pleasure, we shall have it abundantly in him ▪
cc-acp pns12 vmb vhi pn31 vvn p-acp pno31. cs pns12 vvb n1, n1, cc n1, pns12 vmb vhi pn31 av-j p-acp pno31 ▪
(13) text (DIV1)
922
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5583
What doe we heare in the sacrament? doe we come only to receive his love to us? No, we make a covenant with God in the Sacrament, that hee shall be our God,
What do we hear in the sacrament? do we come only to receive his love to us? No, we make a Covenant with God in the Sacrament, that he shall be our God,
q-crq vdb pns12 vvb p-acp dt n1? vdb pns12 vvb av-j pc-acp vvi po31 n1 p-acp pno12? uh-dx, pns12 vvb dt n1 p-acp np1 p-acp dt n1, cst pns31 vmb vbi po12 n1,
(13) text (DIV1)
923
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and wee promise by his grace to lead new lives hence forth, wee have made a Covenant with God at first in Baptism,
and we promise by his grace to led new lives hence forth, we have made a Covenant with God At First in Baptism,
cc pns12 vvb p-acp po31 n1 pc-acp vvi j n2 av av, pns12 vhb vvn dt n1 p-acp np1 p-acp ord p-acp n1,
(13) text (DIV1)
923
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now we renew it in taking the Sacrament, and it is fit, for if he renew his covenant oft to us in love to be ours, we should renew ours oft with him, to take him to be our God. Seaven times in Gen. he renewed his covenant to Abraham, because hee would have him trust what hee said;
now we renew it in taking the Sacrament, and it is fit, for if he renew his Covenant oft to us in love to be ours, we should renew ours oft with him, to take him to be our God. Seaven times in Gen. he renewed his Covenant to Abraham, Because he would have him trust what he said;
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(13) text (DIV1)
923
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then we should seven times, that is oft, come to the Sacrament, and renew our Covenant with him, to take him for our God:
then we should seven times, that is oft, come to the Sacrament, and renew our Covenant with him, to take him for our God:
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(13) text (DIV1)
923
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and remember what ti• … to sin after the receiving the sacramē• ….
and Remember what ti• … to since After the receiving the sacramen• ….
cc vvb r-crq n1 … pc-acp n1 p-acp dt vvg dt n1 ….
(13) text (DIV1)
923
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Sins against conscience break off a covenant renewed, sin hath an aggravation now, you that mean to receive,
Sins against conscience break off a Covenant renewed, since hath an aggravation now, you that mean to receive,
np1 p-acp n1 vvi a-acp dt n1 vvd, n1 vhz dt n1 av, pn22 cst vvb pc-acp vvi,
(13) text (DIV1)
923
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if you sin willingly after, 'twere better you had not received: what makes adultery worse thē fornication? saith Mal: Twas the wife of thy covenant:
if you sin willingly After, 'twere better you had not received: what makes adultery Worse them fornication? Says Malachi: It the wife of thy Covenant:
cs pn22 vvb av-j a-acp, pn31|vbdr av-jc pn22 vhd xx vvn: r-crq vvz n1 av-jc pno32 n1? vvz fw-fr: pn31|vbds dt n1 pp-f po21 n1:
(13) text (DIV1)
923
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adultery breaks the covenāt of marriage, it is worse then fornication where there is not a covenant.
adultery breaks the Covenant of marriage, it is Worse then fornication where there is not a Covenant.
n1 vvz dt n1 pp-f n1, pn31 vbz jc cs n1 c-crq pc-acp vbz xx dt n1.
(13) text (DIV1)
923
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So you have made á covenant with God in your Baptisme, and now you come to renew it;
So you have made á Covenant with God in your Baptism, and now you come to renew it;
av pn22 vhb vvn dt n1 p-acp np1 p-acp po22 n1, cc av pn22 vvb pc-acp vvi pn31;
(13) text (DIV1)
923
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if you sinne now, it is an aggravation of the sinne, it is adulterie, it is disloyaltie against God.
if you sin now, it is an aggravation of the sin, it is adultery, it is disloyalty against God.
cs pn22 vvb av, pn31 vbz dt n1 pp-f dt n1, pn31 vbz n1, pn31 vbz n1 p-acp np1.
(13) text (DIV1)
923
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Remember therefore, that we doe not onely take here Gods kindnesse sealed in the Sacrament, but we repromise back againe to lead new lives.
remember Therefore, that we do not only take Here God's kindness sealed in the Sacrament, but we repromise back again to led new lives.
vvb av, cst pns12 vdb xx av-j vvi av npg1 n1 vvn p-acp dt n1, cc-acp pns12 vvb av av pc-acp vvi j n2.
(13) text (DIV1)
924
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All must resolve by his grace to obey him henceforward; and to take him for our God.
All must resolve by his grace to obey him henceforward; and to take him for our God.
av-d vmb vvi p-acp po31 n1 pc-acp vvi pno31 av; cc pc-acp vvi pno31 p-acp po12 n1.
(13) text (DIV1)
924
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The way therefore will be to put this into the condition of your promise now, and prayer after:
The Way Therefore will be to put this into the condition of your promise now, and prayer After:
dt n1 av vmb vbi pc-acp vvi d p-acp dt n1 pp-f po22 n1 av, cc n1 a-acp:
(13) text (DIV1)
924
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5596
Lord, I have promised this, but thou knowest I cannot performe the promise I have made,
Lord, I have promised this, but thou Knowest I cannot perform the promise I have made,
n1, pns11 vhb vvn d, cc-acp pns21 vv2 pns11 vmbx vvi dt n1 pns11 vhb vvn,
(13) text (DIV1)
924
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5597
and the condition thou requirest, of my selfe:
and the condition thou requirest, of my self:
cc dt n1 pns21 vv2, pp-f po11 n1:
(13) text (DIV1)
924
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5598
but in the Covenant of grace, thou hast said that thou wilt make good the condition:
but in the Covenant of grace, thou hast said that thou wilt make good the condition:
cc-acp p-acp dt n1 pp-f n1, pns21 vh2 vvn cst pns21 vm2 vvi j dt n1:
(13) text (DIV1)
924
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5599
thou hast promised to give the spirit to them that aske him;
thou hast promised to give the Spirit to them that ask him;
pns21 vh2 vvn pc-acp vvi dt n1 p-acp pno32 cst vvb pno31;
(13) text (DIV1)
924
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5600
thou hast promised to Circumcise my heart, thou hast promised to teach me, thou hast promised to delight over me for good, thou hast promised to Wash me with cleane water, thou hast promised to put thy feare in my heart, thou hast promised to write thy Law in the affections;
thou hast promised to Circumcise my heart, thou hast promised to teach me, thou hast promised to delight over me for good, thou hast promised to Wash me with clean water, thou hast promised to put thy Fear in my heart, thou hast promised to write thy Law in the affections;
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(13) text (DIV1)
924
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5601
I would feare thee, and love thee, and trust in thee, and delight in thee: thou knowest I cannot fulfill the conditions, thou art able and willing;
I would Fear thee, and love thee, and trust in thee, and delight in thee: thou Knowest I cannot fulfil the conditions, thou art able and willing;
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(13) text (DIV1)
924
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thou art as able to make me doe these things as to command me to doe them ▪
thou art as able to make me do these things as to command me to do them ▪
pns21 vb2r a-acp j pc-acp vvi pno11 vdi d n2 c-acp pc-acp vvi pno11 pc-acp vdi pno32 ▪
(13) text (DIV1)
924
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5603
Thus we should desire God to give the grace that he requires in the use of the meanes;
Thus we should desire God to give the grace that he requires in the use of the means;
av pns12 vmd vvi np1 pc-acp vvi dt n1 cst pns31 vvz p-acp dt n1 pp-f dt n2;
(13) text (DIV1)
925
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5604
for that must not be neglected, we must attend upon the Ordinances, use the parts that are given us,
for that must not be neglected, we must attend upon the Ordinances, use the parts that Are given us,
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(13) text (DIV1)
925
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and in that, to him that hath, shall bee given:
and in that, to him that hath, shall be given:
cc p-acp d, p-acp pno31 cst vhz, vmb vbi vvn:
(13) text (DIV1)
925
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thou shalt not need any necessary good to bring thee to heaven, if thou wilt clayme the promise of the covenant in the use of meanes:
thou shalt not need any necessary good to bring thee to heaven, if thou wilt claim the promise of the Covenant in the use of means:
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(13) text (DIV1)
925
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wee shall want degrees perhaps, but in the covenant of grace, it is not degrees that brings us to heaven, but truth.
we shall want Degrees perhaps, but in the Covenant of grace, it is not Degrees that brings us to heaven, but truth.
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(13) text (DIV1)
925
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Now in our renewing the Covenant with God, let us not despaire of his performance, let not that hinder us from comming to the Sacrament,
Now in our renewing the Covenant with God, let us not despair of his performance, let not that hinder us from coming to the Sacrament,
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(13) text (DIV1)
926
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but come cheerefully, and know, that hee that hath made the Covenant with thee to be thy God,
but come cheerfully, and know, that he that hath made the Covenant with thee to be thy God,
cc-acp vvb av-j, cc vvb, cst pns31 cst vhz vvn dt n1 p-acp pno21 pc-acp vbi po21 n1,
(13) text (DIV1)
926
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and to give thee all particular grace (in the use of all good meanes) will performe it:
and to give thee all particular grace (in the use of all good means) will perform it:
cc pc-acp vvi pno21 d j n1 (p-acp dt n1 pp-f d j n2) vmb vvi pn31:
(13) text (DIV1)
926
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Hee will performe it, if wee come in sincerity of heart.
He will perform it, if we come in sincerity of heart.
pns31 vmb vvi pn31, cs pns12 vvb p-acp n1 pp-f n1.
(13) text (DIV1)
926
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If wee come to daube with God, and after to follow our sinfull courses, this is to mocke God.
If we come to daub with God, and After to follow our sinful courses, this is to mock God.
cs pns12 vvb pc-acp vvi p-acp np1, cc a-acp pc-acp vvi po12 j n2, d vbz pc-acp vvi np1.
(13) text (DIV1)
926
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This made David take it to heart so much, that his familiar friend that eate at his table, lift up his heele against mee.
This made David take it to heart so much, that his familiar friend that eat At his table, lift up his heel against me.
np1 vvd np1 vvb pn31 p-acp n1 av av-d, cst po31 j-jn n1 cst vvd p-acp po31 n1, vvb a-acp po31 n1 p-acp pno11.
(13) text (DIV1)
926
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May not God complaine of us, that we come to the communion, to his table, with false Iudas hearts,
May not God complain of us, that we come to the communion, to his table, with false Iudas hearts,
vmb xx np1 vvi pp-f pno12, cst pns12 vvb p-acp dt n1, p-acp po31 n1, p-acp j np1 n2,
(13) text (DIV1)
926
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and afterwards betray him? hee may say, my familiar friends they came, and eat with me,
and afterwards betray him? he may say, my familiar Friends they Come, and eat with me,
cc av vvi pno31? pns31 vmb vvi, po11 j-jn n2 pns32 vvd, cc vvi p-acp pno11,
(13) text (DIV1)
926
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yet they have lift up the heele against me, they are rebellious, they will leave no finne, that before they were enthralled to,
yet they have lift up the heel against me, they Are rebellious, they will leave no fin, that before they were enthralled to,
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(13) text (DIV1)
926
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so instead of a blessing, wee bring a curse upon us, a just reward of our disloyalty.
so instead of a blessing, we bring a curse upon us, a just reward of our disloyalty.
av av pp-f dt n1, pns12 vvb dt n1 p-acp pno12, dt j n1 pp-f po12 n1.
(13) text (DIV1)
926
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Oh remember that it is a great aggravation of sinne, after the Sacrament.
O Remember that it is a great aggravation of sin, After the Sacrament.
uh vvb cst pn31 vbz dt j n1 pp-f n1, p-acp dt n1.
(13) text (DIV1)
926
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I speake not this to discourage any, but to encourage us rather, if wee come with sincere hearts,
I speak not this to discourage any, but to encourage us rather, if we come with sincere hearts,
pns11 vvb xx d pc-acp vvi d, cc-acp pc-acp vvi pno12 av, cs pns12 vvb p-acp j n2,
(13) text (DIV1)
927
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and with resolution to please God, wee may looke for all the promises from God, all that hee hath promised, hee is ready to performe,
and with resolution to please God, we may look for all the promises from God, all that he hath promised, he is ready to perform,
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(13) text (DIV1)
927
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if wee in faith can alleadge the promise. Lord remember thy promise, wherein thou hast caused thy servant to put his trust. FINIS.
if we in faith can allege the promise. Lord Remember thy promise, wherein thou hast caused thy servant to put his trust. FINIS.
cs pns12 p-acp n1 vmb vvi dt n1. n1 vvb po21 n1, c-crq pns21 vh2 vvn po21 n1 pc-acp vvi po31 n1. fw-la.
(13) text (DIV1)
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THE DEMANDE OF A good Conscience. 1. PET. 3. 21. The like figure whereunto, even Baptisme doth also now save vs (not the putting away the filth of the flesh,
THE DEMAND OF A good Conscience. 1. PET. 3. 21. The like figure whereunto, even Baptism does also now save us (not the putting away the filth of the Flesh,
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(14) text (DIV1)
927
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but the answere of a good Conscience toward God) by the resurrection of Iesus Christ.
but the answer of a good Conscience towards God) by the resurrection of Iesus christ.
cc-acp dt n1 pp-f dt j n1 p-acp np1) p-acp dt n1 pp-f np1 np1.
(14) text (DIV1)
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THe dependance of these words upon the former is this.
THe dependence of these words upon the former is this.
dt n1 pp-f d n2 p-acp dt j vbz d.
(14) text (DIV1)
928
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The blessed Apostle had spoken before of those that were before the flood, and of Noahs saving in the Arke: whereupon he mentions Baptisme.
The blessed Apostle had spoken before of those that were before the flood, and of Noahs Saving in the Ark: whereupon he mentions Baptism.
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(14) text (DIV1)
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The like figure whereunto is Baptisme which also saveth vs. Christ was Yesterday, to day, and the same for euer. The like figure whereunto is Baptism which also Saveth us christ was Yesterday, to day, and the same for ever.
dt j n1 c-crq vbz n1 r-crq av vvz pno12 np1 vbds np1, p-acp n1, cc dt d p-acp av.
(14) text (DIV1)
928
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Hee was the same unto them before his Incarnation;
He was the same unto them before his Incarnation;
pns31 vbds dt d p-acp pno32 p-acp po31 n1;
(14) text (DIV1)
928
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and the same to them that lived in his time, and to us that shall be for ever.
and the same to them that lived in his time, and to us that shall be for ever.
cc dt d p-acp pno32 cst vvd p-acp po31 n1, cc p-acp pno12 cst vmb vbi p-acp av.
(14) text (DIV1)
928
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All were saved by Christ, and all had severall sacrifices that were types of Christ. As there were two Citties of the world, from the beginning of the world, figured out in Caine and Abell the beginners of both,
All were saved by christ, and all had several Sacrifices that were types of christ. As there were two Cities of the world, from the beginning of the world, figured out in Cain and Abel the beginners of both,
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(14) text (DIV1)
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so God hath carried himselfe differently to the Citizens of both:
so God hath carried himself differently to the Citizens of both:
av np1 vhz vvn px31 av-j p-acp dt n2 pp-f d:
(14) text (DIV1)
928
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he always had a care to save his Noah's in the middest of destruction, he had an Arke alway for his Noah's. God knoweth how to deliuer his, sayth the Apostle Peter. It is a worke that he hath practised a long time since the beginning of the world:
he always had a care to save his Noah's in the midst of destruction, he had an Ark always for his Noah's. God Knoweth how to deliver his, say the Apostle Peter. It is a work that he hath practised a long time since the beginning of the world:
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(14) text (DIV1)
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and for the other that are not his, that are of Caines posterity, God carries himselfe in a contrary way to them, he destroyes them.
and for the other that Are not his, that Are of Caines posterity, God carries himself in a contrary Way to them, he Destroys them.
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(14) text (DIV1)
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But to come to the words.
But to come to the words.
p-acp pc-acp vvi p-acp dt n2.
(14) text (DIV1)
928
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The like figure whereunto even Baptisme doth now save vs, &c. The saving of Noah in the Arke was a correspondent, answerable type to Baptisme:
The like figure whereunto even Baptism does now save us, etc. The Saving of Noah in the Ark was a correspondent, answerable type to Baptism:
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(14) text (DIV1)
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for as Baptisme figures Christ, so did the saving of Noah in the Arke: they are correspondent in many things.
for as Baptism figures christ, so did the Saving of Noah in the Ark: they Are correspondent in many things.
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(14) text (DIV1)
928
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As all that were without the Arke perished, so all that are without Christ, that are not ingrafted into Christ by faith, (whereof Baptisme was a seale) they perish.
As all that were without the Ark perished, so all that Are without christ, that Are not ingrafted into christ by faith, (whereof Baptism was a seal) they perish.
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And as the same water in the floud, preserved Noah in the Arke; and destroyed all the old world:
And as the same water in the flood, preserved Noah in the Ark; and destroyed all the old world:
cc p-acp dt d n1 p-acp dt n1, vvn np1 p-acp dt n1; cc vvd d dt j n1:
(14) text (DIV1)
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so the same blood, and death of Christ, and his sufferings, it kills all our spirituall enemies: (they are all drowned in the red Sea of Christs blood,) but preserves his Children.
so the same blood, and death of christ, and his sufferings, it kills all our spiritual enemies: (they Are all drowned in the read Sea of Christ blood,) but preserves his Children.
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There were three maine waters, and deluges which did all typifie out Christ. The flood that drowned the old world, the passing through the red Sea,
There were three main waters, and deluges which did all typify out christ. The flood that drowned the old world, the passing through the read Sea,
pc-acp vbdr crd j n2, cc n2 r-crq vdd d vvb av np1. dt n1 cst vvd dt j n1, dt vvg p-acp dt j-jn n1,
(14) text (DIV1)
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and the waters of Iordan, in all these Gods people were saved, and the ene• … ies of Gods Church destroyed, whereunto Micah the prophet alludes when he saith, he s• … al dro• … ne • … r sins in the botto• …, of the Sea, he alludes to Pharoah, and his host drowned in the bottome of the Sea, they • … unck as lead,
and the waters of Iordan, in all these God's people were saved, and the ene• … ies of God's Church destroyed, whereunto micah the Prophet alludes when he Says, he s• … all dro• … ne • … r Sins in the botto• …, of the Sea, he alludes to Pharaoh, and his host drowned in the bottom of the Sea, they • … unck as led,
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so all our sins, (which are our enemie• …) if we be in Christ they sinke as lead.
so all our Sins, (which Are our enemie• …) if we be in christ they sink as led.
av d po12 n2, (r-crq vbr po12 n1 …) cs pns12 vbb p-acp np1 pns32 vvi p-acp n1.
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As Noah when he went to make the Arke and to get into it, was mocked of the wretched world,
As Noah when he went to make the Ark and to get into it, was mocked of the wretched world,
p-acp np1 c-crq pns31 vvd pc-acp vvi dt n1 cc pc-acp vvi p-acp pn31, vbds vvn pp-f dt j n1,
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so all that labout to get into Christ, and to be saved, they are derided. Yet notwithstanding Noah was thought a wise man when the flood came:
so all that labout to get into christ, and to be saved, they Are derided. Yet notwithstanding Noah was Thought a wise man when the flood Come:
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so when destruction comes, then they are wise that get into the Arke that get into Christ before;
so when destruction comes, then they Are wise that get into the Ark that get into christ before;
av c-crq n1 vvz, cs pns32 vbr j cst vvb p-acp dt n1 cst vvb p-acp np1 a-acp;
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many such resemblances there be, I name but a few, because I goe on. The like figure whereunto, baptisme also saveth us, &c.
many such resemblances there be, I name but a few, Because I go on. The like figure whereunto, Baptism also Saveth us, etc.
d d n2 pc-acp vbi, pns11 vvb p-acp dt d, c-acp pns11 vvb a-acp. dt j n1 c-crq, n1 av vvz pno12, av
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Here first of all in a word, is a description of the meanes of salvation, how we are saved, Baptisme saveth us.
Here First of all in a word, is a description of the means of salvation, how we Are saved, Baptism Saveth us.
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Then there is a prevention of an obiection; not the putting away of the filth of the flesh: the outward part of Baptisme.
Then there is a prevention of an objection; not the putting away of the filth of the Flesh: the outward part of Baptism.
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Then he sets downe how Baptisme saves us: But the answere of a good Conscience. And then the ground of it, by the resurrection of Iesus Christ.
Then he sets down how Baptism saves us: But the answer of a good Conscience. And then the ground of it, by the resurrection of Iesus christ.
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The former I passe over, that I may come to that which I specially intend.
The former I pass over, that I may come to that which I specially intend.
dt j pns11 vvb a-acp, cst pns11 vmb vvi p-acp d r-crq pns11 av-j vvb.
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I come therefore to the prevention of the objection, which I will not speake much of,
I come Therefore to the prevention of the objection, which I will not speak much of,
pns11 vvb av p-acp dt n1 pp-f dt n1, r-crq pns11 vmb xx vvi d pp-f,
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but somewhat, because it is a usefull point.
but somewhat, Because it is a useful point.
cc-acp av, c-acp pn31 vbz dt j n1.
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When he said that Baptisme saves us, he saith, not that Baptisme which is a putting away the filth of the flesh, insinuating this, that Baptisme hath two parts: there is a double Baptisme;
When he said that Baptism saves us, he Says, not that Baptism which is a putting away the filth of the Flesh, insinuating this, that Baptism hath two parts: there is a double Baptism;
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the outward, which is the washing of the bodie; the inward, which is the washing of the soule:
the outward, which is the washing of the body; the inward, which is the washing of the soul:
dt j, r-crq vbz dt n-vvg pp-f dt n1; dt j, r-crq vbz dt n-vvg pp-f dt n1:
(14) text (DIV1)
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the outward doth not save without the inward.
the outward does not save without the inward.
dt j vdz xx vvi p-acp dt j.
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Therefore he prevents them, least they should thinke that all are saved by Christ, that are Baptised, that have their bodies washed outwardly with water.
Therefore he prevents them, lest they should think that all Are saved by christ, that Are Baptised, that have their bodies washed outwardly with water.
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The Apostle knew this, that people are naturally prone to give too much to outward things.
The Apostle knew this, that people Are naturally prove to give too much to outward things.
dt n1 vvd d, cst n1 vbr av-j j pc-acp vvi av av-d p-acp j n2.
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The Devill in people is in extreames, he labours to bring people to extreames, to make the Sacraments Idolls, or Idle:
The devil in people is in extremes, he labours to bring people to extremes, to make the Sacraments Idols, or Idle:
dt n1 p-acp n1 vbz p-acp n2-jn, pns31 vvz pc-acp vvi n1 p-acp n2-jn, pc-acp vvi dt n2 n2, cc j:
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to make the outward Sacrament a meere Idoll, to give all to that, or to make them Idle signes, the Devill hath what he would in both.
to make the outward Sacrament a mere Idol, to give all to that, or to make them Idle Signs, the devil hath what he would in both.
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The Apostle knew the disease of the times, especially in his time, they attributed too much to outward things.
The Apostle knew the disease of the times, especially in his time, they attributed too much to outward things.
dt n1 vvd dt n1 pp-f dt n2, av-j p-acp po31 n1, pns32 vvd av av-d p-acp j n2.
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Saint Paul writing to the Galathians, he is faine twice to repeat it, Neither Circumcision availeth any thing,
Saint Paul writing to the Galatians, he is feign twice to repeat it, Neither Circumcision availeth any thing,
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or uncircumcision, but a new creature: you stand too much on outward things; that that God requires especially, is the new creature.or uncircumcision, but a new creature: you stand too much on outward things; that that God requires especially, is the new creature.
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So in the old Testament, when God prescribed both outward and inward worship; they attributed too much to the outward, and let the inward alone.
So in the old Testament, when God prescribed both outward and inward worship; they attributed too much to the outward, and let the inward alone.
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As in Psal. 50. God complaines how they served him, therefore saith he, what hast thou to doe to take my Covenant into thy mouth,
As in Psalm 50. God complains how they served him, Therefore Says he, what hast thou to do to take my Covenant into thy Mouth,
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and hatest to be reformed? And so in Isay 1. and Isay the last, we see Gods peremptory dealing with them: and Hatest to be reformed? And so in Saiah 1. and Saiah the last, we see God's peremptory dealing with them:
cc vv2 pc-acp vbi vvn? cc av p-acp np1 crd cc np1 dt ord, pns12 vvb n2 j n-vvg p-acp pno32:
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I will none of your new Moones, I abhorre your offerings. I will none of your new Moons, I abhor your offerings.
pns11 vmb pix pp-f po22 j n2, pns11 vvb po22 n2.
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And in Isay ult. It was as the cutting off of a Dogges neck, the offering of sacrifice and yet they were sacrifices appointed by God himselfe.
And in Saiah ult. It was as the cutting off of a Dogs neck, the offering of sacrifice and yet they were Sacrifices appointed by God himself.
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What was the reason of this? They played the hypocrites with God, and gave him onely the shell:
What was the reason of this? They played the Hypocrites with God, and gave him only the shell:
q-crq vbds dt n1 pp-f d? pns32 vvd dt n2 p-acp np1, cc vvd pno31 av-j dt n1:
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they brought him outward performances, they attributed too much to that, and left the spirituall part, that God most esteemes.
they brought him outward performances, they attributed too much to that, and left the spiritual part, that God most esteems.
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So our Saviour Christ to the Pharises, we see how he takes them up, say not with your selves, we have Abraham to our Father.
So our Saviour christ to the Pharisees, we see how he Takes them up, say not with your selves, we have Abraham to our Father.
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They boa• … ed too much of their outward privileges:
They boa• … ed too much of their outward privileges:
pns32 n1 … wd av av-d pp-f po32 j n2:
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You see through the current of the Scriptures, those especially that belong not to God, they are apt to attribute too much to outward things;
You see through the current of the Scriptures, those especially that belong not to God, they Are apt to attribute too much to outward things;
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It were well if they would joyne the inward too, which they neglect.
It were well if they would join the inward too, which they neglect.
pn31 vbdr av cs pns32 vmd vvi dt j av, r-crq pns32 vvb.
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There are 2 parts of Gods service, outward & inward, that is harsh to flesh and bloud.
There Are 2 parts of God's service, outward & inward, that is harsh to Flesh and blood.
pc-acp vbr crd n2 pp-f npg1 n1, j cc j, cst vbz j p-acp n1 cc n1.
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As in Baptisme there are 2 parts, outward and inward washing;
As in Baptism there Are 2 parts, outward and inward washing;
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and in hearing the Word, is the outward man & inward soule, when it bowes to heare what God saith:
and in hearing the Word, is the outward man & inward soul, when it bows to hear what God Says:
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so in the Lords Supper, there is outward receiving of Bread and Wine, and inward making of a Covenant with God. Now people give too much to the outward, and thinke that God is beholding to them for it: but now for the inward;
so in the lords Supper, there is outward receiving of Bred and Wine, and inward making of a Covenant with God. Now people give too much to the outward, and think that God is beholding to them for it: but now for the inward;
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because they are conscious of their lusts, they care not for that. But more particularly, the reason is in corrupt nature.
Because they Are conscious of their Lustiest, they care not for that. But more particularly, the reason is in corrupt nature.
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First, because the outward part is easie, and glorious to the eye of the world:
First, Because the outward part is easy, and glorious to the eye of the world:
ord, c-acp dt j n1 vbz j, cc j p-acp dt n1 pp-f dt n1:
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every one can see the Sacrament administred, every one can see when one comes, and attends,
every one can see the Sacrament administered, every one can see when one comes, and attends,
d pi vmb vvb dt n1 vvd, d pi vmb vvi c-crq pi vvz, cc vvz,
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and heares the word of God, they are easie, and glorious in the eye of the world.
and hears the word of God, they Are easy, and glorious in the eye of the world.
cc vvz dt n1 pp-f np1, pns32 vbr j, cc j p-acp dt n1 pp-f dt n1.
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And then againe, people rest in them, because somewhat is done by it to dawbe conscience, that would c• … mour if they should do nothing,
And then again, people rest in them, Because somewhat is done by it to daub conscience, that would c• … mour if they should do nothing,
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if they were direct Atheists, therefore say they, we will heare the word, and performe outward things;
if they were Direct Atheists, Therefore say they, we will hear the word, and perform outward things;
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and being loath to search into the bottome of their conscience rest in outward things, and satisfie conscience by it:
and being loath to search into the bottom of their conscience rest in outward things, and satisfy conscience by it:
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these and the like reasons there are:
these and the like Reasons there Are:
d cc dt j n2 pc-acp vbr:
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Let us take notice of it, and take heed of the corruption of nature in it:
Let us take notice of it, and take heed of the corruption of nature in it:
vvb pno12 vvi n1 pp-f pn31, cc vvb n1 pp-f dt n1 pp-f n1 p-acp pn31:
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Let us know that God regards not the outward, without the inward, nay he abhors it, he abhors his owne worship that he hath appointed himselfe,
Let us know that God regards not the outward, without the inward, nay he abhors it, he abhors his own worship that he hath appointed himself,
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if the inward be not there: much more devises, and ceremonies of mens owne devising.
if the inward be not there: much more devises, and ceremonies of men's own devising.
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Poperie is but an out-side of Religion, they labour to put off God with the worke done:
Popery is but an outside of Religion, they labour to put off God with the work done:
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they have an opinion fit to corrupt nature:
they have an opinion fit to corrupt nature:
pns32 vhb dt n1 j pc-acp vvi n1:
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that is, that the Sacrament administred confersgrace, without any disposing of the partie. One of the Chiefe of them, a great Scholler, he will have the water it selfe to be elevated above its owne nature to conferre grace,
that is, that the Sacrament administered confersgrace, without any disposing of the party. One of the Chief of them, a great Scholar, he will have the water it self to be elevated above its own nature to confer grace,
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as if grace had any communion with a dead element. And thus they speak, to make people dote too much upon outward things.
as if grace had any communion with a dead element. And thus they speak, to make people dote too much upon outward things.
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I will not stand to confute this opinion:
I will not stand to confute this opinion:
pns11 vmb xx vvi pc-acp vvi d n1:
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this very text sheweth, that the outward part of Baptisme, without the inward, is nothing, not the washing of the body,
this very text shows, that the outward part of Baptism, without the inward, is nothing, not the washing of the body,
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but the answer of a good Conscience, saith S. Peter.
but the answer of a good Conscience, Says S. Peter.
cc-acp dt n1 pp-f dt j n1, vvz n1 np1.
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Let us labour therefore in all our services of God, to bring especially the spirituall part:
Let us labour Therefore in all our services of God, to bring especially the spiritual part:
vvb pno12 vvi av p-acp d po12 n2 pp-f np1, pc-acp vvi av-j dt j n1:
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The Prophet Hosea findes fault with Ephraim, They loved to tread out the Corne, but not to weare the Yoake.
The Prophet Hosea finds fault with Ephraim, They loved to tread out the Corn, but not to wear the Yoke.
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Now the Oxe that weares no yoake, it is no trouble to tread out the Corne, they fed upon the corne as they trod it, thou shalt not muzzle the mouth of the Oxe that treadeth out the Corne:
Now the Ox that wears no yoke, it is no trouble to tread out the Corn, they fed upon the corn as they trod it, thou shalt not muzzle the Mouth of the Ox that treadeth out the Corn:
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(14) text (DIV1)
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So Christians are like Ephraim, they are content to take the easie part of Religion: but to take the yoake, that which is hard, that they love not:
So Christians Are like Ephraim, they Are content to take the easy part of Religion: but to take the yoke, that which is hard, that they love not:
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now wee must labour tob eare the yoake of Religion:
now we must labour tob ear the yoke of Religion:
av pns12 vmb vvi vvb n1 dt n1 pp-f n1:
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What the heart doth is done in Religion, what the heart doth not, is not done,
What the heart does is done in Religion, what the heart does not, is not done,
r-crq dt n1 vdz vbz vdn p-acp n1, r-crq dt n1 vdz xx, vbz xx vdn,
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and there is a kind of Divinity, a Divine power in all the parts of Gods worship that is requisite, besides the bringing of the outward man:
and there is a kind of Divinity, a Divine power in all the parts of God's worship that is requisite, beside the bringing of the outward man:
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As in hearing, there is required a divine power to make a man heare as he ought to doe, to bow the neck of the inward man of the soul:
As in hearing, there is required a divine power to make a man hear as he ought to do, to bow the neck of the inward man of the soul:
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& so to receive the Sacrament, more is required then the outward man. There is a forme and power in all the parts of Religion.
& so to receive the Sacrament, more is required then the outward man. There is a Form and power in all the parts of Religion.
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Let us not rest in the forme, but labour for the power:
Let us not rest in the Form, but labour for the power:
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there is a power in hearing of the Word, to transforme us into the obedience of it,
there is a power in hearing of the Word, to transform us into the Obedience of it,
pc-acp vbz dt n1 p-acp vvg pp-f dt n1, pc-acp vvi pno12 p-acp dt n1 pp-f pn31,
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and a power in the Sacrament to renew our Covenants with God for a new life,
and a power in the Sacrament to renew our Covenants with God for a new life,
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and to cast our selves altogether upon Gods Mercy in Jesus Christ (besides the outward elements, to have further Communion with Christ.
and to cast our selves altogether upon God's Mercy in jesus christ (beside the outward elements, to have further Communion with christ.
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Wee see what kind of persons those were in 1 Tim. 3. That practised a form of Religion without the power, hee names a Catalogue of sinnes there, They were Lovers of pleasures, more then Lovers of God:
we see what kind of Persons those were in 1 Tim. 3. That practised a from of Religion without the power, he names a Catalogue of Sins there, They were Lovers of pleasures, more then Lovers of God:
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yet these people will have a forme of Religion notwithstanding, but they deny the power of it.
yet these people will have a Form of Religion notwithstanding, but they deny the power of it.
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But I hasten to that that I will more dwell on. The Ministers likewise are to learne their duty hence, to observe the dispositions of people,
But I hasten to that that I will more dwell on. The Ministers likewise Are to Learn their duty hence, to observe the dispositions of people,
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and what barres they lay to their own salvation:
and what bars they lay to their own salvation:
cc r-crq n2 pns32 vvd p-acp po32 d n1:
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if wee see them superstitious, that they swel in outward performances, and so are deluded by Sathan in an ill state,
if we see them superstitious, that they swell in outward performances, and so Are deluded by Sathan in an ill state,
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and feed themselves with huskes, then we are to take away such objections as much as wee can,
and feed themselves with husks, then we Are to take away such objections as much as we can,
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as S. Peter here, when he had said that Baptisme answers to the Flood, both shew the deliverance of Gods people by the blood of Christ, I saith he, not the outward Baptisme, the washing of the Body,
as S. Peter Here, when he had said that Baptism answers to the Flood, both show the deliverance of God's people by the blood of christ, I Says he, not the outward Baptism, the washing of the Body,
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but the answer of a good Conscience.
but the answer of a good Conscience.
cc-acp dt n1 pp-f dt j n1.
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So Christ takes away a secret objection, say not with your selves, we have Abraham to our Father.
So christ Takes away a secret objection, say not with your selves, we have Abraham to our Father.
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And to feed people in their ill humours, this is not the way: but to labour to make them spirituall:
And to feed people in their ill humours, this is not the Way: but to labour to make them spiritual:
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for God is a spirit, and hee loves that part of his worship that is spirituall and inward.
for God is a Spirit, and he loves that part of his worship that is spiritual and inward.
c-acp np1 vbz dt n1, cc pns31 vvz d n1 pp-f po31 n1 cst vbz j cc j.
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Wee shall have no man damned in the Church, if there were not an inward spiritual part of Gods worship:
we shall have no man damned in the Church, if there were not an inward spiritual part of God's worship:
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for the worst men of all wil be busiest in outward performances, and glory most in it of any other.
for the worst men of all will be Busiest in outward performances, and glory most in it of any other.
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It is a delusion that brings thousands to hell, and that made me a little dwell upon it. But I goe on.
It is a delusion that brings thousands to hell, and that made me a little dwell upon it. But I go on.
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Not the washing away the filth of the body, But the answer of a good Conscience.Not the washing away the filth of the body, But the answer of a good Conscience.
xx dt n-vvg av dt n1 pp-f dt n1, p-acp dt n1 pp-f dt j n1.
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Upon the preventing of an objection, and removing their false confidence, hee positively sets downe what that is that doth save in Baptisme, saith he, it is the answer of a good Conscience.
Upon the preventing of an objection, and removing their false confidence, he positively sets down what that is that does save in Baptism, Says he, it is the answer of a good Conscience.
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The Scope of the words should have moved the holy Apostle to have said thus, not the putting off the filth of the Body, but the putting off the filth of the soule:
The Scope of the words should have moved the holy Apostle to have said thus, not the putting off the filth of the Body, but the putting off the filth of the soul:
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but instead of that hee sets downe the act of the soule, which is an answer of a good Conscience to God, by the Resurrection of Iesus Christ.
but instead of that he sets down the act of the soul, which is an answer of a good Conscience to God, by the Resurrection of Iesus christ.
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Where first of all, you must know this for a ground (indeed it is a hard place of Scripture, I will only take that that I think fittest,
Where First of all, you must know this for a ground (indeed it is a hard place of Scripture, I will only take that that I think Fittest,
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and rayse what observations I think fit for you, that out of that; you must know for a ground) that There is a Covenant of Grace.
and raise what observations I think fit for you, that out of that; you must know for a ground) that There is a Covenant of Grace.
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Since God and Man brake in the Creation, there is a Covenant which we call a Covenant of Grace. God hath stooped so low, hee hath condescended to enter into tearmes of Covenant with us:
Since God and Man brake in the Creation, there is a Covenant which we call a Covenant of Grace. God hath stooped so low, he hath condescended to enter into terms of Covenant with us:
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Now the foundation of this Covenant is, that God will bee our God, and give us grace and glory,
Now the Foundation of this Covenant is, that God will be our God, and give us grace and glory,
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and all good in Christ the Mediator of the new Covenant.
and all good in christ the Mediator of the new Covenant.
cc d j p-acp np1 dt n1 pp-f dt j n1.
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Christ is the foundation of the Covenant, the Mediator of the Covenant, a friend to both:
christ is the Foundation of the Covenant, the Mediator of the Covenant, a friend to both:
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to God as God, to man as man, God and man in himselfe, and by office;
to God as God, to man as man, God and man in himself, and by office;
p-acp np1 p-acp np1, p-acp n1 p-acp n1, np1 cc n1 p-acp px31, cc p-acp n1;
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such is his office, as to procure love and agreement betweene God and man. He being the foundation of the Covenant, there must be agreement in him.
such is his office, as to procure love and agreement between God and man. He being the Foundation of the Covenant, there must be agreement in him.
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Now Christ is the foundation of the Covenant, by satisfying Gods justice:
Now christ is the Foundation of the Covenant, by satisfying God's Justice:
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else God and wee could never have come to good tearmes, nor conscience could ever have bin satisfyed.
Else God and we could never have come to good terms, nor conscience could ever have been satisfied.
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For God must bee satisfyed before conscience bee satisfied: Conscience else would thinke God is angry, and he hath not received full satisfaction;
For God must be satisfied before conscience be satisfied: Conscience Else would think God is angry, and he hath not received full satisfaction;
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and conscience will never bee satisfied but with that that God is satisfied with. God is satisfied with the Death of the Mediator:
and conscience will never be satisfied but with that that God is satisfied with. God is satisfied with the Death of the Mediator:
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so conscience being sprinkled with the blood of Christ, applying the death of Christ, conscience is satisfied too.
so conscience being sprinkled with the blood of christ, applying the death of christ, conscience is satisfied too.
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Now what doth shew, that the death of the Mediator is a sufficient sacrifice, and Satisfaction? The Resurrection of Christ:
Now what does show, that the death of the Mediator is a sufficient sacrifice, and Satisfaction? The Resurrection of christ:
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for Christ our surety should have laine in the grave to this day, if our sinnes had not bin fully satisfied for.
for christ our surety should have lain in the grave to this day, if our Sins had not been Fully satisfied for.
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Christ is the foundation of the Covenant of grace, by his humiliation, and by his exaltation, whereof the resurrection was the first degree.
christ is the Foundation of the Covenant of grace, by his humiliation, and by his exaltation, whereof the resurrection was the First degree.
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Now in this as in other covenants, there is the party promising, making the Covenant; and the parties that answer in the Covenant.
Now in this as in other Covenants, there is the party promising, making the Covenant; and the parties that answer in the Covenant.
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God promises life everlasting, forgivenesse of sins through the death of Christ, the Mediator;
God promises life everlasting, forgiveness of Sins through the death of christ, the Mediator;
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we answer by faith, that we relye upon Gods mercy in Christ, this is the answer of conscience.
we answer by faith, that we rely upon God's mercy in christ, this is the answer of conscience.
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Now this sound answer of conscience, it doth save us, because it doth lay hold on Christ, that doth save us, Christ properly saveth us, by his death, and passion.
Now this found answer of conscience, it does save us, Because it does lay hold on christ, that does save us, christ properly Saveth us, by his death, and passion.
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An argument of the sufficiency of his salvation, was his resurrection, hee is now in Heaven triumphing,
an argument of the sufficiency of his salvation, was his resurrection, he is now in Heaven triumphing,
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but because there is somewhat in us that must lay hold of this salvation, it is attributed to that that is the instrument of salvation, that is, to the answer of a good conscience.
but Because there is somewhat in us that must lay hold of this salvation, it is attributed to that that is the Instrument of salvation, that is, to the answer of a good conscience.
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Now this answer of a good conscience, doth afford us this observation, that There must bee something in us before wee can make use of what good is in God, or Christ.
Now this answer of a good conscience, does afford us this observation, that There must be something in us before we can make use of what good is in God, or christ.
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In a Covenant, both parties must agree, there must bee somewhat wrought in us that must answer,
In a Covenant, both parties must agree, there must be somewhat wrought in us that must answer,
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or else we cannot clayme any good by the promises in Christ, or by any good that Christ hath wrought:
or Else we cannot claim any good by the promises in christ, or by any good that christ hath wrought:
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that is the answer of a good conscience.
that is the answer of a good conscience.
cst vbz dt n1 pp-f dt j n1.
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Or else Christ should save all, if there were not the answer of a good conscience required, that only Gods elect children have.
Or Else christ should save all, if there were not the answer of a good conscience required, that only God's elect children have.
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But to shew the reasons of this, that there must on our part be this answer.
But to show the Reasons of this, that there must on our part be this answer.
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The reason is partly from the nature of the Covenant, there must bee consent on both sides,
The reason is partly from the nature of the Covenant, there must be consent on both sides,
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or else the Covenant cannot hold, there are Indentures drawn between God and us, God promiseth all good,
or Else the Covenant cannot hold, there Are Indentures drawn between God and us, God promises all good,
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if wee believe and rest on Christ: we again rest upon Christ, and so have interest in all that is good.
if we believe and rest on christ: we again rest upon christ, and so have Interest in all that is good.
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There is a mutuall engagement then in the Covenant.
There is a mutual engagement then in the Covenant.
pc-acp vbz dt j n1 av p-acp dt n1.
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God engageth himselfe to us, and wee engage our solves to God in Christ, and where this mutuall engagement is, there the Covenant is perfect,
God engageth himself to us, and we engage our solves to God in christ, and where this mutual engagement is, there the Covenant is perfect,
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as here, there is the answer of a good conscience.
as Here, there is the answer of a good conscience.
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That is the first reason then, from the nature of the Covenant, there must bee this answer.
That is the First reason then, from the nature of the Covenant, there must be this answer.
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The second reason that there must be somewhat in us, is, because when two agree there must bee a like disposition.
The second reason that there must be somewhat in us, is, Because when two agree there must be a like disposition.
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Now there must bee a sanctifying of our Nature (from whence this blessed answer comes,
Now there must be a sanctifying of our Nature (from whence this blessed answer comes,
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before that God and wee can agree: There must bee a correspondency of disposition of necessity, this must bee:
before that God and we can agree: There must be a correspondency of disposition of necessity, this must be:
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for wee enter into tearmes of friendship with God, in the Covenant of Grace. Now friends must have the same mind, there must be an answering.
for we enter into terms of friendship with God, in the Covenant of Grace. Now Friends must have the same mind, there must be an answering.
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Now this answer is especially faith, when we believe, and from Faith, sanctified obedience, that is called the resti pulation,
Now this answer is especially faith, when we believe, and from Faith, sanctified Obedience, that is called the resti pulation,
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or engagement of a good conscience to God, when the promise is made, wee engage our selves to believe, and to live as christians.
or engagement of a good conscience to God, when the promise is made, we engage our selves to believe, and to live as Christians.
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Now from this that there must be an answer in us, an engagement on our part;
Now from this that there must be an answer in us, an engagement on our part;
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I beseech you let us in generall therefore know, that wee must search our own hearts,
I beseech you let us in general Therefore know, that we must search our own hearts,
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for the evidence of our good estate in Religion:
for the evidence of our good estate in Religion:
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let us not so much search what Christ hath done, but search our owne hearts how wee have engaged our selves to God in Christ, that we believe and witnesse our believing, that wee lead a life answerable to our Faith: renounce all but Christ.
let us not so much search what christ hath done, but search our own hearts how we have engaged our selves to God in christ, that we believe and witness our believing, that we led a life answerable to our Faith: renounce all but christ.
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This mutuall engagement is in the forme in Baptisme, that was used by the Apostles, and by the ancient Church:
This mutual engagement is in the Form in Baptism, that was used by the Apostles, and by the ancient Church:
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for wee know that in the ancient Church, that they that were Baptized, they were questioned, doe you believe? I doe believe.
for we know that in the ancient Church, that they that were Baptised, they were questioned, do you believe? I do believe.
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Doe you renownce the Flesh, and the World, and the Divell? I doe renounce them:
Do you renounce the Flesh, and the World, and the devil? I do renounce them:
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These two questions were made, now when they answered this question from a good conscience, truly, faithfully, and sincerely, then they had right in all the good things by Christ.
These two questions were made, now when they answered this question from a good conscience, truly, faithfully, and sincerely, then they had right in all the good things by christ.
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Something alway therefore in the Church was required on our part. Not that wee answer by our owne strength, for it is the Covenant of grace:
Something always Therefore in the Church was required on our part. Not that we answer by our own strength, for it is the Covenant of grace:
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why is it a Covenant of grace? not onely because the things promised are promised of grace:
why is it a Covenant of grace? not only Because the things promised Are promised of grace:
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but because our part is of grace likewise, we beleeve of grace, and live holily of grace:
but Because our part is of grace likewise, we believe of grace, and live holily of grace:
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every good thought is from grace, it is by grace that we are that we are.
every good Thought is from grace, it is by grace that we Are that we Are.
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All is of grace in the new Covenant, meerely of grace, God requires not any answering by our strength:
All is of grace in the new Covenant, merely of grace, God requires not any answering by our strength:
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for then he should require light of darknesse, and life of death. There is nothing good in us;
for then he should require Light of darkness, and life of death. There is nothing good in us;
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he requires obedience that he may worke it when he requires it.
he requires Obedience that he may work it when he requires it.
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For his commands in the Covenant of grace, they are operative, and working, when he commands us to beleeve,
For his commands in the Covenant of grace, they Are operative, and working, when he commands us to believe,
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and obey, he gives us grace to beleeve, and obey. It is our selves that answere, but not from our selves, but from grace;
and obey, he gives us grace to believe, and obey. It is our selves that answer, but not from our selves, but from grace;
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yet notwithstanding, let us make this use of it, letus search our selves, though it be not from our selves:
yet notwithstanding, let us make this use of it, Letus search our selves, though it be not from our selves:
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that we answere Gods promise by faith, and his command by obedience, yet we must have this obedience, (though from him) before we can challenge any thing at Gods hands.
that we answer God's promise by faith, and his command by Obedience, yet we must have this Obedience, (though from him) before we can challenge any thing At God's hands.
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It is arrogant presumption, to hope for Heaven and Salvation: before we have grace to answere all Gods promises and commands, by a good conscience.
It is arrogant presumption, to hope for Heaven and Salvation: before we have grace to answer all God's promises and commands, by a good conscience.
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To come more particularly to the words: some will have it, the Questioning, the Demand of a good Conscience: but that followes the other.
To come more particularly to the words: Some will have it, the Questioning, the Demand of a good Conscience: but that follows the other.
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For when wee answere truely the interrogatories in Baptisme, when we beleeve and renounce, then we may from a good conscience demand of God, all the good in Christ: we may cal upon him,
For when we answer truly the interrogatories in Baptism, when we believe and renounce, then we may from a good conscience demand of God, all the good in christ: we may call upon him,
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& pray unto him, hath not Christ died, and made peace betweene thee, and us? And may we not triumph against all enemies when there is the answere of a good Conscience? If Sathan lay any thing to our charge, Christ died,
& pray unto him, hath not christ died, and made peace between thee, and us? And may we not triumph against all enemies when there is the answer of a good Conscience? If Sathan lay any thing to our charge, christ died,
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and rose, and sits at the right hand of God.
and rose, and sits At the right hand of God.
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Who shall lay any thing to the charge of Gods people? We may (with a heart sprinkled with the blood of Christ now ascended into heaven) answere all objections;Who shall lay any thing to the charge of God's people? We may (with a heart sprinkled with the blood of christ now ascended into heaven) answer all objections;
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and triumph against all enemies, wee may goe boldly to God; and demand the performance of his promises.
and triumph against all enemies, we may go boldly to God; and demand the performance of his promises.
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Hence comes all the spirit of boldnesse, in prayer, from the answere of a good Conscience:
Hence comes all the Spirit of boldness, in prayer, from the answer of a good Conscience:
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for that drawes all other after it. Now to come more particularly to the words, The answere of a good Conscience:
for that draws all other After it. Now to come more particularly to the words, The answer of a good Conscience:
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It would take up all the time to speake of Conscience in generall, and it were not to much purpose.
It would take up all the time to speak of Conscience in general, and it were not to much purpose.
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I will take it as it serves my purpose at this time.
I will take it as it serves my purpose At this time.
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A good conscience in this place, is a Conscience peaceable and gracious, peace and purity make up a good Conscience.
A good conscience in this place, is a Conscience peaceable and gracious, peace and purity make up a good Conscience.
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To make this clearer, there be three degrees of a good Conscience, (though the last bee here meant especially) There is first a good Conscience that is troubled, a troubled good Conscience,
To make this clearer, there be three Degrees of a good Conscience, (though the last be Here meant especially) There is First a good Conscience that is troubled, a troubled good Conscience,
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and then a pacified good Conscience, and then a gracious good Conscience.
and then a pacified good Conscience, and then a gracious good Conscience.
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A troubled good Conscience is, when the spirit by conviction opens to us what we are in our selves, he opens our sins,
A troubled good Conscience is, when the Spirit by conviction Opens to us what we Are in our selves, he Opens our Sins,
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and the danger, and soulnesse of our sins: whereupon our Conscience is terrified, and affrighted.
and the danger, and soulness of our Sins: whereupon our Conscience is terrified, and affrighted.
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Therefore this good Conscience, whereby we are convinced of our estate by nature, in itselfe it is a good Conscience, and tends to good;
Therefore this good Conscience, whereby we Are convinced of our estate by nature, in itself it is a good Conscience, and tends to good;
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for it tends to drive us to Christ. There is a good Conscience therefore that hath terrour with it.
for it tends to drive us to christ. There is a good Conscience Therefore that hath terror with it.
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The second degree of a good conscience is that that comes from the other, when we are convinced of sinne,
The second degree of a good conscience is that that comes from the other, when we Are convinced of sin,
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and of the Miserie that coms by sinne, then that good conscience speakes peace to us:
and of the Misery that coms by sin, then that good conscience speaks peace to us:
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when God shines upon the conscience by his spirit (from whence there is peace) that is a peaceable good conscience.
when God shines upon the conscience by his Spirit (from whence there is peace) that is a peaceable good conscience.
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For God takes this course, after he hath terrified conscience by his spirit and word,
For God Takes this course, After he hath terrified conscience by his Spirit and word,
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then he offers in the Gospell, (and not onely offers but) commands us to beleeve;
then he offers in the Gospel, (and not only offers but) commands us to believe;
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he offers all good in Christ, and commands us, & not only so, but invites us:
he offers all good in christ, and commands us, & not only so, but invites us:
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Come unto me all ye that are wearie, &c. Nay, he beseecheth us: We beseech you to be reconciled; he takes all courses.Come unto me all you that Are weary, etc. Nay, he Beseecheth us: We beseech you to be reconciled; he Takes all courses.
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Now his spirit going with these intreaties, he perswades the soule that he is our gracious Father in Christ Iesus. Christ hath suffered such great things,
Now his Spirit going with these entreaties, he persuades the soul that he is our gracious Father in christ Iesus. christ hath suffered such great things,
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and he is God, and man, he is willing, and able to save us. Considering, he is annoynted of God for this purpose:
and he is God, and man, he is willing, and able to save us. Considering, he is anointed of God for this purpose:
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hereupon conscience is satisfied, and doth willingly yeeld to these gracious promises, it yeelds to this command of beleeving, to these sweet invitings.
hereupon conscience is satisfied, and does willingly yield to these gracious promises, it yields to this command of believing, to these sweet invitings.
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This is a peaceable good Conscience.
This is a peaceable good Conscience.
d vbz dt j j n1.
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Hereupon comes (in the third place) a gracious good conscience, which is a conscience after we have beleeved, that resolves to please God in all things,
Hereupon comes (in the third place) a gracious good conscience, which is a conscience After we have believed, that resolves to please God in all things,
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as the Apostle saith Heb. 13. We have a good Conscience studying to please God in all things: we have a good conscience toward God, and toward men.
as the Apostle Says Hebrew 13. We have a good Conscience studying to please God in all things: we have a good conscience towards God, and towards men.
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When the conscience is appeased, and quieted, then it is fit to serve God, as an instrument that is in tune.
When the conscience is appeased, and quieted, then it is fit to serve God, as an Instrument that is in tune.
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An instrument out of tune, yeelds nothing but harsh Musique;
an Instrument out of tune, yields nothing but harsh Music;
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so when the soule and conscience is distempered, and not set at peace, it is not gracious.
so when the soul and conscience is distempered, and not Set At peace, it is not gracious.
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So now you see the order, there is a troubled good conscience, and a peaceable good conscience, and then a gracious heart:
So now you see the order, there is a troubled good conscience, and a peaceable good conscience, and then a gracious heart:
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forwhile conscience is not at peace, by the blood, and resurrection of Iesus Christ, by considering him,
forwhile conscience is not At peace, by the blood, and resurrection of Iesus christ, by considering him,
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and by application of him, there is no grace nor service of God with that heart:
and by application of him, there is no grace nor service of God with that heart:
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but the heart shuns God, it hates God, and murmurs against God; men thinke why should they doe good deeds when they beleeve not? when they cast not themselves upon Christ, and when conscience is not sprinkled with the blood of Christ; they are able to doe nothing out of the love of God, and whatsoever is not of faith and love, it is sinne.
but the heart shuns God, it hates God, and murmurs against God; men think why should they do good Deeds when they believe not? when they cast not themselves upon christ, and when conscience is not sprinkled with the blood of christ; they Are able to do nothing out of the love of God, and whatsoever is not of faith and love, it is sin.
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(14) text (DIV1)
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The heart cannot but be afraid of God, and wish there were no God, and murmur,
The heart cannot but be afraid of God, and wish there were no God, and murmur,
dt n1 vmbx p-acp vbi j pp-f np1, cc vvb a-acp vbdr dx np1, cc n1,
(14) text (DIV1)
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and repine till it be pacified.
and repine till it be pacified.
cc vvi c-acp pn31 vbb vvn.
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959
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5826
That is the reason why the Apostles in the latter part of their Epistles, they presse conscience of good duties,
That is the reason why the Apostles in the latter part of their Epistles, they press conscience of good duties,
cst vbz dt n1 c-crq dt n2 p-acp dt d n1 pp-f po32 n2, pns32 vvb n1 pp-f j n2,
(14) text (DIV1)
959
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when they had taught Christians before, and stablished them in Christ, because all duties issue from faith,
when they had taught Christians before, and established them in christ, Because all duties issue from faith,
c-crq pns32 vhd vvn np1 a-acp, cc vvd pno32 p-acp np1, c-acp d n2 vvi p-acp n1,
(14) text (DIV1)
959
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5828
if they come not thence they are nothing:
if they come not thence they Are nothing:
cs pns32 vvb xx av pns32 vbr pix:
(14) text (DIV1)
959
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5829
if there be first faith in Christ; then there will be a good conscience in our lives and conversations.
if there be First faith in christ; then there will be a good conscience in our lives and conversations.
cs pc-acp vbi ord n1 p-acp np1; av pc-acp vmb vbi dt j n1 p-acp po12 n2 cc n2.
(14) text (DIV1)
959
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5830
And from the gracious conscience comes the increase of a peaceable conscience: there must be peace, before we can graciously renew our Covenants to please God:
And from the gracious conscience comes the increase of a peaceable conscience: there must be peace, before we can graciously renew our Covenants to please God:
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(14) text (DIV1)
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but when we have both these, faith in Christ, and a resolution to please God in all things, there comes an increase of peace:
but when we have both these, faith in christ, and a resolution to please God in all things, there comes an increase of peace:
cc-acp c-crq pns12 vhb d d, n1 p-acp np1, cc dt n1 pc-acp vvi np1 p-acp d n2, a-acp vvz dt n1 pp-f n1:
(14) text (DIV1)
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for then there is an argument to satisfie conscience, when first of all conscience goes to Christ, to the foundation.
for then there is an argument to satisfy conscience, when First of all conscience Goes to christ, to the Foundation.
c-acp cs pc-acp vbz dt n1 pc-acp vvi n1, c-crq ord pp-f d n1 vvz p-acp np1, p-acp dt n1.
(14) text (DIV1)
960
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5833
I have answered Gods command, I have beleeved, and cast my selfe upon Christ; I have answered Gods promise, he hath promised, if I doe so;
I have answered God's command, I have believed, and cast my self upon christ; I have answered God's promise, he hath promised, if I do so;
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(14) text (DIV1)
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he will give me Christ with all his Benefits; I have yeelded the obedience of faith:
he will give me christ with all his Benefits; I have yielded the Obedience of faith:
pns31 vmb vvi pno11 np1 p-acp d po31 n2; pns11 vhb vvn dt n1 pp-f n1:
(14) text (DIV1)
960
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5835
hereupon comes some comfort, here is the foundation of this obedience:
hereupon comes Some Comfort, Here is the Foundation of this Obedience:
av vvz d n1, av vbz dt n1 pp-f d n1:
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960
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But then when Conscience likewise from this resolves to please God in all things, in the duties to God,
But then when Conscience likewise from this resolves to please God in all things, in the duties to God,
cc-acp av c-crq n1 av p-acp d vvz pc-acp vvi np1 p-acp d n2, p-acp dt n2 p-acp np1,
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960
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and man, hereupon comes another increase of peace, when I looke to the life of grace in my owne heart.
and man, hereupon comes Another increase of peace, when I look to the life of grace in my own heart.
cc n1, av vvz j-jn n1 pp-f n1, c-crq pns11 vvb p-acp dt n1 pp-f n1 p-acp po11 d n1.
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5838
For a working, carefull Christian hath a double ground of comfort.
For a working, careful Christian hath a double ground of Comfort.
p-acp dt n-vvg, j np1 vhz dt j-jn n1 pp-f n1.
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960
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One in the command to beleeve and in the promise, whether he hath evidences of grace or no;
One in the command to believe and in the promise, whither he hath evidences of grace or no;
pi p-acp dt n1 pc-acp vvi cc p-acp dt n1, cs pns31 vhz n2 pp-f n1 cc av-dx;
(14) text (DIV1)
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but when he hath power by the spirit to lead a godly life, and to keepe a good conscience in all things,
but when he hath power by the Spirit to led a godly life, and to keep a good conscience in all things,
cc-acp c-crq pns31 vhz n1 p-acp dt n1 pc-acp vvi dt j n1, cc pc-acp vvi dt j n1 p-acp d n2,
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then he hath comfort from the evidence of grace in his owne heart, from whence an increase of peace comes.
then he hath Comfort from the evidence of grace in his own heart, from whence an increase of peace comes.
cs pns31 vhz n1 p-acp dt n1 pp-f n1 p-acp po31 d n1, p-acp c-crq dt n1 pp-f n1 vvz.
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5842
You see what a good conscience is here in this place, the answer of a good conscience, I will not speake largely of it.
You see what a good conscience is Here in this place, the answer of a good conscience, I will not speak largely of it.
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960
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5843
To come a little further to the point.
To come a little further to the point.
p-acp vvi dt j av-jc p-acp dt n1.
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960
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5844
How know we that a man hath a good conscience, a peaceable good conscience, when it is troubled? For here is the difficultie, a conscience is never so peaceable,
How know we that a man hath a good conscience, a peaceable good conscience, when it is troubled? For Here is the difficulty, a conscience is never so peaceable,
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(14) text (DIV1)
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and gracious, but there is a principle of rebellion in us, the flesh that casts in doubtings, and stirres up objections:
and gracious, but there is a principle of rebellion in us, the Flesh that Cast in doubtings, and stirs up objections:
cc j, cc-acp pc-acp vbz dt n1 pp-f n1 p-acp pno12, dt n1 cst vvz p-acp n2, cc n2 p-acp n2:
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5846
as indeed our flesh is full of objections against Gods divine truth, there be seeds of infidelitie to every promise,
as indeed our Flesh is full of objections against God's divine truth, there be seeds of infidelity to every promise,
c-acp av po12 n1 vbz j pp-f n2 p-acp ng1 j-jn n1, pc-acp vbi n2 pp-f n1 p-acp d n1,
(14) text (DIV1)
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5847
and of rebellion to every command in the word.
and of rebellion to every command in the word.
cc pp-f n1 p-acp d n1 p-acp dt n1.
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5848
How shall a man know that hee hath a peaceable good Conscience in the middest of this rebellion?
How shall a man know that he hath a peaceable good Conscience in the midst of this rebellion?
q-crq vmb dt n1 vvb cst pns31 vhz dt j j n1 p-acp dt n1 pp-f d n1?
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960
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5849
Let him looke if the conscience answer God in the middest of opposition, and rebellion:
Let him look if the conscience answer God in the midst of opposition, and rebellion:
vvb pno31 vvi cs dt n1 n1 np1 p-acp dt n1 pp-f n1, cc n1:
(14) text (DIV1)
961
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my flesh and blood saith thus, my sins are great, and Sathan layes it hard to my charge:
my Flesh and blood Says thus, my Sins Are great, and Sathan lays it hard to my charge:
po11 n1 cc n1 vvz av, po11 n2 vbr j, cc np1 vvz pn31 av-j p-acp po11 n1:
(14) text (DIV1)
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yet notwithstanding, because God hath promised, and commanded, I cast my selfe upon God.
yet notwithstanding, Because God hath promised, and commanded, I cast my self upon God.
av a-acp, c-acp np1 vhz vvn, cc vvd, pns11 vvd po11 n1 p-acp np1.
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5852
Let us aske our owne hearts and consciences what they say to God, what is the answere to God.
Let us ask our own hearts and Consciences what they say to God, what is the answer to God.
vvb pno12 vvi po12 d n2 cc n2 r-crq pns32 vvb p-acp np1, r-crq vbz dt n1 p-acp np1.
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5853
Wee see what Iob saith, Though he kill me, yet I will trust in him:
we see what Job Says, Though he kill me, yet I will trust in him:
pns12 vvb r-crq np1 vvz, cs pns31 vvb pno11, av pns11 vmb vvi p-acp pno31:
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961
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5854
flesh and blood would have shewed its part in Iob, as if God had neither respected nor loved him: yet when Iob recovered himselfe;
Flesh and blood would have showed its part in Job, as if God had neither respected nor loved him: yet when Job recovered himself;
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5855
Though hee kill me, I will trust in him. Though he kill me, I will trust in him.
cs pns31 vvb pno11, pns11 vmb vvi p-acp pno31.
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5856
So a man may know, though conscience be somewhat troubled, yet it is a gracious peaceable conscience,
So a man may know, though conscience be somewhat troubled, yet it is a gracious peaceable conscience,
av dt n1 vmb vvi, cs n1 vbb av vvn, av pn31 vbz dt j j n1,
(14) text (DIV1)
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if peace get the upper hand, and grace subdue corruption, when the conscience so farre as it is enlarged by Gods spirit, can check it selfe.
if peace get the upper hand, and grace subdue corruption, when the conscience so Far as it is enlarged by God's Spirit, can check it self.
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Why art thou disquieted oh my soule? why art thou troubled? trust in God, trust in God reconciled now in Christ, when conscience can lay a charge upon it selfe,Why art thou disquieted o my soul? why art thou troubled? trust in God, trust in God reconciled now in christ, when conscience can lay a charge upon it self,
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and check it selfe thus, it is a signe that conscience hath made this gracious answer.
and check it self thus, it is a Signen that conscience hath made this gracious answer.
cc vvi pn31 n1 av, pn31 vbz dt n1 cst n1 vhz vvn d j n1.
(14) text (DIV1)
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5860
Againe, one may know, though conscience be troubled somewhat, yet it is a gracious peaceable conscience,
Again, one may know, though conscience be troubled somewhat, yet it is a gracious peaceable conscience,
av, pi vmb vvi, cs n1 vbb vvn av, av pn31 vbz dt j j n1,
(14) text (DIV1)
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when it alwayes allowes of the truth of God in the inward man.
when it always allows of the truth of God in the inward man.
c-crq pn31 av vvz pp-f dt n1 pp-f np1 p-acp dt j n1.
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5862
Whatsoever the flesh say, the word is good, the commandement is good, the promise is good;
Whatsoever the Flesh say, the word is good, the Commandment is good, the promise is good;
r-crq dt n1 vvb, dt n1 vbz j, dt n1 vbz j, dt n1 vbz j;
(14) text (DIV1)
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as St. Paul saith, I allow the law of God in my inward man, by this a man may know, (though his peace be somewhat troubled, that yet notwithstanding) there is the answer of a good conscience.
as Saint Paul Says, I allow the law of God in my inward man, by this a man may know, (though his peace be somewhat troubled, that yet notwithstanding) there is the answer of a good conscience.
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Againe, when a man can breake out of trouble, and such an estate, as the Divell weakens our faith by, (for he useth the troubles of the Church,
Again, when a man can break out of trouble, and such an estate, as the devil weakens our faith by, (for he uses the Troubles of the Church,
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(14) text (DIV1)
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and our owne troubles, to shake our faith, as if God did not regard us:
and our own Troubles, to shake our faith, as if God did not regard us:
cc po12 d n2, pc-acp vvi po12 n1, c-acp cs np1 vdd xx vvi pno12:
(14) text (DIV1)
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now) when conscience can rise out of this, as in Psal. 73. Yet God is good to Israel;
now) when conscience can rise out of this, as in Psalm 73. Yet God is good to Israel;
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(14) text (DIV1)
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yet my soule keepe silence to the Lord: though things seeme to goe contrarie to a man, as if God were not reconciled,yet my soul keep silence to the Lord: though things seem to go contrary to a man, as if God were not reconciled,
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(14) text (DIV1)
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as if he had not part in Christ, Yet my soule keepe silence, and God is good to Israel.
as if he had not part in christ, Yet my soul keep silence, and God is good to Israel.
c-acp cs pns31 vhd xx n1 p-acp np1, av po11 n1 vvi n1, cc np1 vbz j p-acp np1.
(14) text (DIV1)
963
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This conflict shews that there is a gracious part in the soule, and that conscience is a gracious conscience, It is said here, it is the answer of a good conscience Towards God.
This conflict shows that there is a gracious part in the soul, and that conscience is a gracious conscience, It is said Here, it is the answer of a good conscience Towards God.
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For conscience indeed hath reference to God, and that will answer another question: (for conscience as it performes holie duties,
For conscience indeed hath Referente to God, and that will answer Another question: (for conscience as it performs holy duties,
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as it is a gracious conscience, it lookes to God) whether may a man know,
as it is a gracious conscience, it looks to God) whither may a man know,
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(14) text (DIV1)
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or how shall he know that he doth things of conscience? whether he be in the state of grace and doth things graciously? He may,
or how shall he know that he does things of conscience? whither he be in the state of grace and does things graciously? He may,
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(14) text (DIV1)
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for why, is conscience set in man, but to tell him, what he doth, with what mind he doth it, in what state he is;
for why, is conscience Set in man, but to tell him, what he does, with what mind he does it, in what state he is;
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this is a power of the soule, which conscience shewes.
this is a power of the soul, which conscience shows.
d vbz dt n1 pp-f dt n1, r-crq n1 vvz.
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A man may know what estate he is in, and whether he performe things graciously or no:
A man may know what estate he is in, and whither he perform things graciously or no:
dt n1 vmb vvi r-crq n1 pns31 vbz p-acp, cc cs pns31 vvb n2 av-j cc dx:
(14) text (DIV1)
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Now how shall a man know whether he doth things of conscience or no? First whatsoever the answer of conscience is, it is towards God:
Now how shall a man know whither he does things of conscience or no? First whatsoever the answer of conscience is, it is towards God:
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if a man doe things from reasons of Religion;
if a man do things from Reasons of Religion;
cs dt n1 vdb n2 p-acp n2 pp-f n1;
(14) text (DIV1)
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5878
if a man be charitable to his neighbour, if he be just, and good, if it be from reasons of Religion,
if a man be charitable to his neighbour, if he be just, and good, if it be from Reasons of Religion,
cs dt n1 vbi j p-acp po31 n1, cs pns31 vbb j, cc j, cs pn31 vbb p-acp n2 pp-f n1,
(14) text (DIV1)
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because God commands him, this is a good conscience. A good conscience respects God, and his command.
Because God commands him, this is a good conscience. A good conscience respects God, and his command.
c-acp np1 vvz pno31, d vbz dt j n1. dt j n1 vvz np1, cc po31 n1.
(14) text (DIV1)
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5880
What we doe for company or for custome, is not from a good conscience:
What we do for company or for custom, is not from a good conscience:
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(14) text (DIV1)
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A good conscience doth things from God, with reasons from God, because he commands it, it is Gods deputie in our hearts.
A good conscience does things from God, with Reasons from God, Because he commands it, it is God's deputy in our hearts.
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Againe, what we doe from a good conscience, we doe from the inward man, from an inward principle, from the inward judgement, because we thinke it is so, and from an inward affection.
Again, what we do from a good conscience, we do from the inward man, from an inward principle, from the inward judgement, Because we think it is so, and from an inward affection.
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When we have not a right judgement of what we doe, and doe it not out of love,
When we have not a right judgement of what we do, and do it not out of love,
c-crq pns12 vhb xx dt j-jn n1 pp-f r-crq pns12 vdb, cc vdb pn31 xx av pp-f n1,
(14) text (DIV1)
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and from the inward man, we doe it not out of a good conscience: what is done out of conscience, is done from the inner man.
and from the inward man, we do it not out of a good conscience: what is done out of conscience, is done from the inner man.
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(14) text (DIV1)
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Therefore in all our performances let us examine our selves, not what we doe, but upon what ground we doe it, in conscience to God, to obey him in all things.
Therefore in all our performances let us examine our selves, not what we do, but upon what ground we do it, in conscience to God, to obey him in all things.
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(14) text (DIV1)
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I cannot dwell upon these things.
I cannot dwell upon these things.
pns11 vmbx vvi p-acp d n2.
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The answer of a good conscience that saves us, together with Baptisme, when there is the answer of a good conscience, then Baptisme seales salvation.
The answer of a good conscience that saves us, together with Baptism, when there is the answer of a good conscience, then Baptism Seals salvation.
dt n1 pp-f dt j n1 cst vvz pno12, av p-acp n1, c-crq pc-acp vbz dt n1 pp-f dt j n1, cs n1 vvz n1.
(14) text (DIV1)
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To come more neere to the answer of a good conscience in Baptisme.
To come more near to the answer of a good conscience in Baptism.
p-acp vvi av-dc av-j p-acp dt n1 pp-f dt j n1 p-acp n1.
(14) text (DIV1)
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5889
You will object, if the answer of a good conscience, in Baptisme doe all, and not the outward washing of the body,
You will Object, if the answer of a good conscience, in Baptism do all, and not the outward washing of the body,
pn22 vmb vvi, cs dt n1 pp-f dt j n1, p-acp n1 vdb d, cc xx dt j n-vvg pp-f dt n1,
(14) text (DIV1)
968
Image 267
5890
why are Children Baptised then, they cannot make the answer of a good conscience? I answer, the place must be understood of those of yeares of discretion;
why Are Children Baptised then, they cannot make the answer of a good conscience? I answer, the place must be understood of those of Years of discretion;
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(14) text (DIV1)
968
Image 267
5891
For infants that dye in their infancie, we have a double ground of comfort concerning them.
For Infants that die in their infancy, we have a double ground of Comfort Concerning them.
c-acp n2 cst vvb p-acp po32 n1, pns12 vhb dt j-jn n1 pp-f n1 vvg pno32.
(14) text (DIV1)
969
Image 267
5892
First they are within the Covenant, have they not received the seale of the Covenant, which is Baptisme? And how-ever, they actually answer not the Covenant of grace, by actuall beleeving:
First they Are within the Covenant, have they not received the seal of the Covenant, which is Baptism? And however, they actually answer not the Covenant of grace, by actual believing:
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(14) text (DIV1)
969
Image 267
5893
yet they have the seed of beleeving, the spirit of God in them, and God doth comprehend them by his mercie being not able to comprehend him,
yet they have the seed of believing, the Spirit of God in them, and God does comprehend them by his mercy being not able to comprehend him,
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(14) text (DIV1)
969
Image 267
5894
nay we that are at yeares of discretion are saved by Gods comprehending, and imbracing us;
nay we that Are At Years of discretion Are saved by God's comprehending, and embracing us;
uh-x pns12 d vbr p-acp n2 pp-f n1 vbr vvn p-acp n2 vvg, cc vvg pno12;
(14) text (DIV1)
969
Image 267
5895
we are comprehended of him, as the Child is of the nurse, or of the Mother.
we Are comprehended of him, as the Child is of the nurse, or of the Mother.
pns12 vbr vvn pp-f pno31, c-acp dt n1 vbz pp-f dt n1, cc pp-f dt n1.
(14) text (DIV1)
969
Image 267
5896
The Child holds the nurse, and the nurse the Child, the Child is more safe from falling by the nurse,
The Child holds the nurse, and the nurse the Child, the Child is more safe from falling by the nurse,
dt n1 vvz dt n1, cc dt n1 dt n1, dt n1 vbz av-dc j p-acp vvg p-acp dt n1,
(14) text (DIV1)
969
Image 267
5897
and the Mothers holding of it, then by its holding of them.
and the Mother's holding of it, then by its holding of them.
cc dt ng1 vvg pp-f pn31, av p-acp po31 vvg pp-f pno32.
(14) text (DIV1)
969
Image 267
5898
Those that are at yeares must claspe and graspe about Christ, but Christ holds and comprehends them;
Those that Are At Years must clasp and grasp about christ, but christ holds and comprehends them;
d cst vbr p-acp n2 vmb vvi cc vvi p-acp np1, p-acp np1 vvz cc vvz pno32;
(14) text (DIV1)
969
Image 267
5899
much more doth God comprehend those that are Children, that are not able to comprehend him.
much more does God comprehend those that Are Children, that Are not able to comprehend him.
av-d dc vdz np1 vvi d cst vbr n2, cst vbr xx j pc-acp vvi pno31.
(14) text (DIV1)
969
Image 267
5900
For those that live to yeares of discretion, their Baptisme is anngagement, and obligation to them to beleev:
For those that live to Years of discretion, their Baptism is anngagement, and obligation to them to believe:
p-acp d cst vvb p-acp n2 pp-f n1, po32 n1 vbz n1, cc n1 p-acp pno32 pc-acp vvb:
(14) text (DIV1)
969
Image 267
5901
because they have undertaken by those that answered for them to beleeve when they come to yeares:
Because they have undertaken by those that answered for them to believe when they come to Years:
c-acp pns32 vhb vvn p-acp d cst vvd p-acp pno32 pc-acp vvi c-crq pns32 vvb p-acp n2:
(14) text (DIV1)
969
Image 267
5902
and if when they come to yeares, they answer not the Covenant of grace, and the answer of a good conscience,
and if when they come to Years, they answer not the Covenant of grace, and the answer of a good conscience,
cc cs c-crq pns32 vvb p-acp n2, pns32 vvb xx dt n1 pp-f n1, cc dt n1 pp-f dt j n1,
(14) text (DIV1)
969
Image 267
5903
if they doe not beleeve, and renounce Sathan, all is frustrate:
if they do not believe, and renounce Sathan, all is frustrate:
cs pns32 vdb xx vvi, cc vvb np1, d vbz vvi:
(14) text (DIV1)
969
Image 267
5904
their Baptisme doth them no good, if they make not good their Covenant by beleeving and renouncing.
their Baptism does them no good, if they make not good their Covenant by believing and renouncing.
po32 n1 vdz pno32 dx j, cs pns32 vvb xx j po32 n1 p-acp vvg cc vvg.
(14) text (DIV1)
969
Image 267
5905
It is spoken therefore of those that are of yeares of discretion: we leave infants to the mercie of God.
It is spoken Therefore of those that Are of Years of discretion: we leave Infants to the mercy of God.
pn31 vbz vvn av pp-f d cst vbr pp-f n2 pp-f n1: pns12 vvb n2 p-acp dt n1 pp-f np1.
(14) text (DIV1)
969
Image 267
5906
Those therefore that are at yeares of discretion, must have grace to answer the Covenant of grace by beleeving, and renouncing.
Those Therefore that Are At Years of discretion, must have grace to answer the Covenant of grace by believing, and renouncing.
d av d vbr p-acp n2 pp-f n1, vmb vhi n1 pc-acp vvi dt n1 pp-f n1 p-acp vvg, cc vvg.
(14) text (DIV1)
969
Image 267
5907
To come therefore to our selves.
To come Therefore to our selves.
p-acp vvb av p-acp po12 n2.
(14) text (DIV1)
969
Image 267
5908
We that will answer to the Covenant made in baptism, must perform it, especially that that we then Covenanted, what was that? we answered that we would beleeve, doest thou beleeve? I beleeve every Article of the faith:
We that will answer to the Covenant made in Baptism, must perform it, especially that that we then Covenanted, what was that? we answered that we would believe, dost thou believe? I believe every Article of the faith:
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(14) text (DIV1)
970
Image 267
5909
and doe you renounce the Devill, and all his works? I doe.
and do you renounce the devil, and all his works? I do.
cc vdb pn22 vvi dt n1, cc d po31 n2? pns11 vdb.
(14) text (DIV1)
970
Image 267
5910
Therefore unlesse now we beleeve in Christ, and renounce the Devill, we renounce our Baptisme, it doth us no good.
Therefore unless now we believe in christ, and renounce the devil, we renounce our Baptism, it does us no good.
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(14) text (DIV1)
970
Image 267
5911
There are diverse kinds of people that overthrow their owne Baptisme.
There Are diverse Kinds of people that overthrow their own Baptism.
pc-acp vbr j n2 pp-f n1 cst n1 po32 d n1.
(14) text (DIV1)
970
Image 267
5912
Those that live in sins against conscience they doe renounce their baptisme (in some sort) those that feed their corruptions:
Those that live in Sins against conscience they do renounce their Baptism (in Some sort) those that feed their corruptions:
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(14) text (DIV1)
971
Image 267
5913
for in baptisme we are consecrated in soule and body to God, we are given up to him, we are not our owne, his name is called on us, we are called Christians,
for in Baptism we Are consecrated in soul and body to God, we Are given up to him, we Are not our own, his name is called on us, we Are called Christians,
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(14) text (DIV1)
971
Image 267
5914
therefore our eyes are not our owne, our hands are not our owne, our thoughts and affections are not our owne:
Therefore our eyes Are not our own, our hands Are not our own, our thoughts and affections Are not our own:
av po12 n2 vbr xx po12 d, po12 n2 vbr xx po12 d, po12 n2 cc n2 vbr xx po12 d:
(14) text (DIV1)
971
Image 267
5915
there must be a renouncing, and a denyall of all sinne: as farre as it is contrary to Christs spirit.
there must be a renouncing, and a denial of all sin: as Far as it is contrary to Christ Spirit.
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(14) text (DIV1)
971
Image 267
5916
Those therefore that labour to feed their corruptions, what doe they else so farre but renounce their baptisme,
Those Therefore that labour to feed their corruptions, what do they Else so Far but renounce their Baptism,
d av d n1 pc-acp vvi po32 n2, q-crq vdb pns32 av av av-j p-acp vvi po32 n1,
(14) text (DIV1)
971
Image 267
5917
and under the Livery of Christ serve the enemie of Christ; the Devill, that they should renounce? Those that feed their eies with seeing of vanity, and their • … ares with filthy discourse:
and under the Livery of christ serve the enemy of christ; the devil, that they should renounce? Those that feed their eyes with seeing of vanity, and their • … ears with filthy discourse:
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(14) text (DIV1)
971
Image 267
5918
those that suffer their feet to carrie them to places where they infect their soules;
those that suffer their feet to carry them to places where they infect their Souls;
d cst vvb po32 n2 pc-acp vvi pno32 p-acp n2 c-crq pns32 vvb po32 n2;
(14) text (DIV1)
971
Image 267
5919
those that instead of renouncing their corruptions feed them, and their hearts tell them they cherish those corruptions they should renounce by baptisme, what shall we think of these? and yet they think to be saved by Christ. God is mercifull,
those that instead of renouncing their corruptions feed them, and their hearts tell them they cherish those corruptions they should renounce by Baptism, what shall we think of these? and yet they think to be saved by christ. God is merciful,
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(14) text (DIV1)
971
Image 267
5920
and Christ died, when they live in a continuall renouncing of baptisme.
and christ died, when they live in a continual renouncing of Baptism.
cc np1 vvd, c-crq pns32 vvb p-acp dt j vvg pp-f n1.
(14) text (DIV1)
971
Image 267
5921
For a use therefore of exhortation, if so be that this be the effectuall baptisme, the chiefe thing that we ought to stand on, this answer of a good conscience;
For a use Therefore of exhortation, if so be that this be the effectual Baptism, the chief thing that we ought to stand on, this answer of a good conscience;
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(14) text (DIV1)
972
Image 267
5922
then I beseech you let us all labour for this eccho, for this answer, when God saith, seeke yee my face, to answer, thy face Lord will I seeke.
then I beseech you let us all labour for this echo, for this answer, when God Says, seek ye my face, to answer, thy face Lord will I seek.
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(14) text (DIV1)
972
Image 267
5923
When he saith, I will be your God, to answer, we will be thy people, when he saith, in the Ministery beleeve, to answer, Lord I beleeve, helpe my unbeliefe; let us labour to eccho, this holie eccho is the answer in the Covenant of grace.
When he Says, I will be your God, to answer, we will be thy people, when he Says, in the Ministry believe, to answer, Lord I believe, help my unbelief; let us labour to echo, this holy echo is the answer in the Covenant of grace.
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(14) text (DIV1)
972
Image 267
5924
This answer of our faith, is set downe in Scripture, alway when it speaks of the estate of those that are in the Covenant of grace, it is mentioned on our part, that we take God for our God,
This answer of our faith, is Set down in Scripture, always when it speaks of the estate of those that Are in the Covenant of grace, it is mentioned on our part, that we take God for our God,
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(14) text (DIV1)
973
Image 267
5925
and Christ for our Christ; My beloved is mine, and I am my beloveds, there is a mutuall owning of both sides.
and christ for our christ; My Beloved is mine, and I am my beloveds, there is a mutual owning of both sides.
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(14) text (DIV1)
973
Image 267
5926
Therefore if we would answer the Covenant of grace, let us worke our hearts to answer,
Therefore if we would answer the Covenant of grace, let us work our hearts to answer,
av cs pns12 vmd vvi dt n1 pp-f n1, vvb pno12 vvi po12 n2 pc-acp vvi,
(14) text (DIV1)
973
Image 267
5927
when we heare in the Ministry, and in the Covenant of grace answer, Lord I desire to beleeve this.
when we hear in the Ministry, and in the Covenant of grace answer, Lord I desire to believe this.
c-crq pns12 vvb p-acp dt n1, cc p-acp dt n1 pp-f n1 n1, n1 pns11 vvb pc-acp vvi d.
(14) text (DIV1)
973
Image 267
5928
And when there is any thing commanded, let our hearts answer; and desire God to bow our inward man to obedience, that we may be plyable.
And when there is any thing commanded, let our hearts answer; and desire God to bow our inward man to Obedience, that we may be pliable.
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(14) text (DIV1)
973
Image 267
5929
Let us labour to have that free spirit, that holy David prayes for, Psal. 51. That was stopped by reason of his sin:
Let us labour to have that free Spirit, that holy David prays for, Psalm 51. That was stopped by reason of his since:
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(14) text (DIV1)
973
Image 267
5930
for when we renew sins against conscience, we stop the mouth of our prayers, that we cannot goe to God, we stop the mouth of conscience that we cannot goe boldlie to God: therefore he had then lost that freedome of spirit. for when we renew Sins against conscience, we stop the Mouth of our Prayers, that we cannot go to God, we stop the Mouth of conscience that we cannot go boldly to God: Therefore he had then lost that freedom of Spirit.
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(14) text (DIV1)
973
Image 267
5931
Let us labour to be plyable to the spirit, readie to answer God, in all that we are exhorted to,
Let us labour to be pliable to the Spirit, ready to answer God, in all that we Are exhorted to,
vvb pno12 vvi pc-acp vbi j p-acp dt n1, j pc-acp vvi np1, p-acp d cst pns12 vbr vvn p-acp,
(14) text (DIV1)
973
Image 267
5932
and to yeeld the obedience of Faith to all the Promises;
and to yield the Obedience of Faith to all the Promises;
cc pc-acp vvi dt n1 pp-f n1 p-acp d dt vvz;
(14) text (DIV1)
973
Image 267
5933
that is the state of those that are in the Covenant of Grace, there is the answer of a good Conscience.
that is the state of those that Are in the Covenant of Grace, there is the answer of a good Conscience.
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(14) text (DIV1)
973
Image 267
5934
Therefore let us resolve to take this course, if we would attaine the answer of a good Conscience.
Therefore let us resolve to take this course, if we would attain the answer of a good Conscience.
av vvb pno12 vvi pc-acp vvi d n1, cs pns12 vmd vvi dt n1 pp-f dt j n1.
(14) text (DIV1)
973
Image 267
5935
First of all labour, that our consciences may be convinced of the ill that is in us, that we may have a good troubled conscience;
First of all labour, that our Consciences may be convinced of the ill that is in us, that we may have a good troubled conscience;
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(14) text (DIV1)
974
Image 267
5936
first, that we may know thorowly what our estate by nature is. And then labour (in the second place) to have prace, and then rayse,
First, that we may know thoroughly what our estate by nature is. And then labour (in the second place) to have prace, and then raise,
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(14) text (DIV1)
974
Image 267
5937
and renew our purpose to serve God in all things;
and renew our purpose to serve God in all things;
cc vvi po12 n1 pc-acp vvi np1 p-acp d n2;
(14) text (DIV1)
974
Image 267
5938
and to trye the truth of this, let us put interrogatories to our selves, let us aske our selves, doe I beleeve? doe I not daube with my heart? doe I obey? doe I willingly cast my selfe into the mold of Gods word? and willingly obey all that I heare? doe I not deceive my selfe? let us propound these interrogatories.
and to try the truth of this, let us put interrogatories to our selves, let us ask our selves, do I believe? do I not daub with my heart? do I obey? do I willingly cast my self into the mould of God's word? and willingly obey all that I hear? do I not deceive my self? let us propound these interrogatories.
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(14) text (DIV1)
974
Image 267
5939
God is greater then our conscience, if we answer God with reservations, I will answer God in this,God is greater then our conscience, if we answer God with reservations, I will answer God in this,
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(14) text (DIV1)
974
Image 267
5940
and not in this, I will yeeld to religion as farre as it may stand with my owne lusts, and advantage:
and not in this, I will yield to Religion as Far as it may stand with my own Lustiest, and advantage:
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(14) text (DIV1)
974
Image 267
5941
this is not the answer of a good conscience.
this is not the answer of a good conscience.
d vbz xx dt n1 pp-f dt j n1.
(14) text (DIV1)
974
Image 267
5942
What is done to God, must be done all, what is done zealously and religiously hath respect to all Gods Commandements, and promises to one thing as well as an another.
What is done to God, must be done all, what is done zealously and religiously hath respect to all God's commandments, and promises to one thing as well as an Another.
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(14) text (DIV1)
974
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5943
If our hearts tell us, there are reservations from false grounds, here is not the answer of a good conscience.
If our hearts tell us, there Are reservations from false grounds, Here is not the answer of a good conscience.
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(14) text (DIV1)
974
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5944
Therefore let us search our selves, and propound questions to our selves, whether we beleeve, and obey or no, and from what ground wee doe it.
Therefore let us search our selves, and propound questions to our selves, whither we believe, and obey or no, and from what ground we do it.
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(14) text (DIV1)
974
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5945
And let us make use of our Baptisme upon all occasions, as thus, Satan hath two wayes of tempting; And let us make use of our Baptism upon all occasions, as thus, Satan hath two ways of tempting;
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(14) text (DIV1)
975
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5946
One is, he tempts to sinne, and then he tempts for sinne, to accuse our consciences to make a breach betweene God, and us, that we dare not looke upon God:
One is, he tempts to sin, and then he tempts for sin, to accuse our Consciences to make a breach between God, and us, that we Dare not look upon God:
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(14) text (DIV1)
975
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5947
when he tempts us, or our corruptions move us, or the world by allurements would draw us to any sinne, let us thinke of our Baptisme,
when he tempts us, or our corruptions move us, or the world by allurements would draw us to any sin, let us think of our Baptism,
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and the answer we have made there, and make use of it, is this agreeable to the promise I made? surely I have renounced this, shall I overthrow my owne promise? I make conscience to make good my promise to men,
and the answer we have made there, and make use of it, is this agreeable to the promise I made? surely I have renounced this, shall I overthrow my own promise? I make conscience to make good my promise to men,
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and shall I breake with God? I have promised to God to renounce the flesh, the world, and the Divell; to renounce all these corruptions.
and shall I break with God? I have promised to God to renounce the Flesh, the world, and the devil; to renounce all these corruptions.
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Let us have these thoughts when we are solicited to sinne, when proud nature would have us set up the banner of pride.
Let us have these thoughts when we Are solicited to sin, when proud nature would have us Set up the banner of pride.
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I have renounced these proud affections: I shall overthrow my baptisme if I yeeld.
I have renounced these proud affections: I shall overthrow my Baptism if I yield.
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And so for the enlarging of our estates, or for getting up to honour to please mens humours, to breake the peace of my conscience:
And so for the enlarging of our estates, or for getting up to honour to please men's humours, to break the peace of my conscience:
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these things we have renounced, the world, and the vanities of it in our Baptisme.
these things we have renounced, the world, and the vanities of it in our Baptism.
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The life of many, is nothing but a breach of their vow, and Covenant in Baptisme.
The life of many, is nothing but a breach of their Voelli, and Covenant in Baptism.
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How will they looke at the houre of death, and the day of judgement, that God should keepe his promise with them to give them life everlasting,
How will they look At the hour of death, and the day of judgement, that God should keep his promise with them to give them life everlasting,
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when they never had grace to keepe touch with him;
when they never had grace to keep touch with him;
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notwithstanding, their ingagements in Baptisme and their so often repeating it at the Communion, and their renewing of their vowes when they have beene sick? How can we looke for performance on Gods part,
notwithstanding, their engagements in Baptism and their so often repeating it At the Communion, and their renewing of their vows when they have been sick? How can we look for performance on God's part,
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when we have not had grace to performe our part, but our whole life, hath beene a satisfying of our base lusts? Let us make that use in temptations to sinne, let us fetch arguments against sinne from our Baptisme, from the answer that we made then:
when we have not had grace to perform our part, but our Whole life, hath been a satisfying of our base Lustiest? Let us make that use in temptations to sin, let us fetch Arguments against sin from our Baptism, from the answer that we made then:
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for we must make good now that that was made then, or else it is in vaine.
for we must make good now that that was made then, or Else it is in vain.
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Againe, when we are solicited by Satan to be discouraged, let us consider that we are baptised in the name of the Father,
Again, when we Are solicited by Satan to be discouraged, let us Consider that we Are baptised in the name of the Father,
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and of the Sonne, and of the Holy-Ghost; and consider, that the promise is made whensoever we repent, without any expection of time,and of the Son, and of the Holy ghost; and Consider, that the promise is made whensoever we Repent, without any expection of time,
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nay though we have broke with God: (for Satan will use that as a chiefe weapon, thou hast fallen, thou hast fallen) yet as it is Ieremiah, 3. Though a man will not take his wife after a breach;
nay though we have broke with God: (for Satan will use that as a chief weapon, thou hast fallen, thou hast fallen) yet as it is Jeremiah, 3. Though a man will not take his wife After a breach;
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yet God transcends us, hee is God, and not man:
yet God transcends us, he is God, and not man:
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therefore after breaches if wee yet answer his command and his promise: (for the command of beleeving is upon us while we live,) if we beleeve,
Therefore After Breaches if we yet answer his command and his promise: (for the command of believing is upon us while we live,) if we believe,
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and confesse our sins we shall have mercie, if we come, & cast our selves upon Christ. Therefore after relapses, let not Satan abuse them to make us despaire.
and confess our Sins we shall have mercy, if we come, & cast our selves upon christ. Therefore After relapses, let not Satan abuse them to make us despair.
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Baptisme is a seale of our faith, and faith is enjoyned us all the dayes of our life, all this time of life, is a time of grace,
Baptism is a seal of our faith, and faith is enjoined us all the days of our life, all this time of life, is a time of grace,
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and we are commanded to repent, and beleeve. Let not Satan therefore discourage us after sinne;
and we Are commanded to Repent, and believe. Let not Satan Therefore discourage us After sin;
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let us goe to our Baptisme, it is a seale to us of faith, and repentance, whensoever we beleeve, and repent.
let us go to our Baptism, it is a seal to us of faith, and Repentance, whensoever we believe, and Repent.
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When we are solicited to distrust in God for the things of this life any way,
When we Are solicited to distrust in God for the things of this life any Way,
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as if God cared not for us, let us consider, that we have answered, that we beleeve in God the Father Almightie, therefore he is our Father, he knowes what is good for us, and he loves us:
as if God cared not for us, let us Consider, that we have answered, that we believe in God the Father Almighty, Therefore he is our Father, he knows what is good for us, and he loves us:
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he is an Almightie God, it is an article of our faith that we have answered to, let us make it good upon all temptations in that kind.
he is an Almighty God, it is an article of our faith that we have answered to, let us make it good upon all temptations in that kind.
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Dothnot God care for us? he had an Arke for Noah in the worst times,
Dothnot God care for us? he had an Ark for Noah in the worst times,
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when the flood overwhelmed the whole World:
when the flood overwhelmed the Whole World:
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So if there be the answer of a good Conscience, he will have an Arke for his Noah's, to save,
So if there be the answer of a good Conscience, he will have an Ark for his Noah's, to save,
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and protect, and defend us, he is a Father Almightie. Let us know the grounds of our Religion, the Articles of our Faith, the grounds and foundation of our Faith:
and Pact, and defend us, he is a Father Almighty. Let us know the grounds of our Religion, the Articles of our Faith, the grounds and Foundation of our Faith:
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let us consider the good things promised there;
let us Consider the good things promised there;
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and consider withall, that wee have all ingaged our selves to beleeve those things, and to make use of our faith upon all occasions.
and Consider withal, that we have all engaged our selves to believe those things, and to make use of our faith upon all occasions.
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Those that cannot read, if they have no other, let them looke on these two Bookes, the Booke of their Baptisme,
Those that cannot read, if they have no other, let them look on these two Books, the Book of their Baptism,
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and the Booke of conscience, they would be sufficient to instruct them: some people pretend Ignorance;
and the Book of conscience, they would be sufficient to instruct them: Some people pretend Ignorance;
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consider what thou art Baptised to, the grounds of Religion:
Consider what thou art Baptised to, the grounds of Religion:
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consider there what thou hast renounced, consider in particular whether this thing that thou art moved to, be Gods,
Consider there what thou hast renounced, Consider in particular whither this thing that thou art moved to, be God's,
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or the Divells command, and answer Satan, and thy lusts by not answering of them:
or the Devils command, and answer Satan, and thy Lustiest by not answering of them:
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give them their answer, and tell them, a good conscience must answer Gods command, and promise:
give them their answer, and tell them, a good conscience must answer God's command, and promise:
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but they must have their answer by denyall, by this answer of a good conscience.
but they must have their answer by denial, by this answer of a good conscience.
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Those that cannot read, and are not learned, let them make use of the learning of their Baptisme.
Those that cannot read, and Are not learned, let them make use of the learning of their Baptism.
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There is a world of instruction, and comfort, a treasurie of it in Baptisme.
There is a world of instruction, and Comfort, a treasury of it in Baptism.
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I dare be bold to say, if any Christian when he is tempted to any sinne, to despaire or discouragement,
I Dare be bold to say, if any Christian when he is tempted to any sin, to despair or discouragement,
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if he consider what a sollemne promise he hath made to God in Baptisme, it would be a meanes to strengthen his Faith,
if he Consider what a solemn promise he hath made to God in Baptism, it would be a means to strengthen his Faith,
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and to arme him against all temptations.
and to arm him against all temptations.
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There is no man sinnes, but there is a breach with God first in wronging the promise hee hath ingaged himselfe to in Baptisme.
There is no man Sins, but there is a breach with God First in wronging the promise he hath engaged himself to in Baptism.
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Wee all that are heere have beene Baptised, let us learne to make more Conscience of this Blessed Sacrament then wee have done,
we all that Are Here have been Baptised, let us Learn to make more Conscience of this Blessed Sacrament then we have done,
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and let us labour to have the answer of a good conscience at all times.
and let us labour to have the answer of a good conscience At all times.
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What a comfort is it when our hearts and Consciences makes a gracious answer to God, in believing and obeying? and in renouncing all Gods and our enemies? What a comfort is such a Conscience? It will uphold us in sicknesse, in death,
What a Comfort is it when our hearts and Consciences makes a gracious answer to God, in believing and obeying? and in renouncing all God's and our enemies? What a Comfort is such a Conscience? It will uphold us in sickness, in death,
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and at the day of judgement, in all ill times in this life.
and At the day of judgement, in all ill times in this life.
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A Conscience that hath answered God by believing his promises and hath renewed the Covenant to obey God in all things, what a wondrous peace hath it? Let the Devill object what he can, let our unbelieving hearts object what they can,
A Conscience that hath answered God by believing his promises and hath renewed the Covenant to obey God in all things, what a wondrous peace hath it? Let the devil Object what he can, let our unbelieving hearts Object what they can,
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yet notwithstanding if it bee a renewed sanctified Conscience, it can;
yet notwithstanding if it be a renewed sanctified Conscience, it can;
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out of the privity of its owne act, say, I have believed, I have cast my selfe upon Gods mercy in Christ, I have renounced these motions and suggestions, and courses:
out of the privity of its own act, say, I have believed, I have cast my self upon God's mercy in christ, I have renounced these motions and suggestions, and courses:
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and though I bee overcome with temptations, yet I heartily hate them. What a comfort is this? Conscience;
and though I be overcome with temptations, yet I heartily hate them. What a Comfort is this? Conscience;
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it is either the greatest friend, or the greatest enemy in the world.
it is either the greatest friend, or the greatest enemy in the world.
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It is the chiefest friend when it is privy to it selfe of this resolute answer:
It is the chiefest friend when it is privy to it self of this resolute answer:
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that it hath obeyed God in all things; then Conscience is our friend, it speakes to God for us at all times.
that it hath obeyed God in all things; then Conscience is our friend, it speaks to God for us At all times.
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Then againe at the houre of death, what a comfort it is, that we have this answer of a good conscience, especially at the day of judgement,
Then again At the hour of death, what a Comfort it is, that we have this answer of a good conscience, especially At the day of judgement,
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when we can looke God in the face:
when we can look God in the face:
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a sincere heart, a Conscience that hath laboured to obey the Gospell, and to keepe Covenant with God, it can looke God in the face:
a sincere heart, a Conscience that hath laboured to obey the Gospel, and to keep Covenant with God, it can look God in the face:
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for what in the covenant of grace goes for perfect obedience, but sincerity, and truth? God requires that:
for what in the Covenant of grace Goes for perfect Obedience, but sincerity, and truth? God requires that:
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when the heart can say with Hezekias, Lord thou knowest that I have walked perfectly before thee.
when the heart can say with Hezekias, Lord thou Knowest that I have walked perfectly before thee.
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Lord I have believed, and laboured to expresse it in my life and conversation, though with much weakenesse, yet in truth.
Lord I have believed, and laboured to express it in my life and Conversation, though with much weakness, yet in truth.
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This sincerity will make us looke God in the face, in the hour of death, and at the day of judgement, and in all troubles in this life.
This sincerity will make us look God in the face, in the hour of death, and At the day of judgement, and in all Troubles in this life.
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A Christian that hath the answer of a good Conscience, hee hath Christ to be his Arke in all deluges.
A Christian that hath the answer of a good Conscience, he hath christ to be his Ark in all deluges.
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Christ saves us not only from hell, and damnation, but in all the miseries of this life.
christ saves us not only from hell, and damnation, but in all the misery's of this life.
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If any thing come upon us for the breach of Gods Covenant:
If any thing come upon us for the breach of God's Covenant:
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as God threatneth, Levit. 26, to send warre and famine &c. For the breach of his Covenant:
as God threatens, Levit. 26, to send war and famine etc. For the breach of his Covenant:
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what a comfort is it then for such as have kept the Covenant? For then God hath an arke for such in ill times:
what a Comfort is it then for such as have kept the Covenant? For then God hath an Ark for such in ill times:
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for every deliverance in evill times, it comes from the same ground as the deliverance from hell doth:
for every deliverance in evil times, it comes from the same ground as the deliverance from hell does:
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why doth God deliver me from hell and damnation? because he loves me in Christ,
why does God deliver me from hell and damnation? Because he loves me in christ,
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and that moves him to deliver me in evill times, if I keepe a good Conscience:
and that moves him to deliver me in evil times, if I keep a good Conscience:
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and that love that gives mee Heaven, gives me the comforts of this life, if I labour to have this answer the Apostle speakes of, what a comfort is this in the worst times?
and that love that gives me Heaven, gives me the comforts of this life, if I labour to have this answer the Apostle speaks of, what a Comfort is this in the worst times?
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Those that live in Rebellion, and make no Conscience of their vowes and covenants to God (that they have made and repeated ofttimes,
Those that live in Rebellion, and make no Conscience of their vows and Covenants to God (that they have made and repeated ofttimes,
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and renewed in taking of the Lords Supper) but goe on still in their sinnes;
and renewed in taking of the lords Supper) but go on still in their Sins;
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alas, what comfort can such as these have? how can they look for an answer from God:
alas, what Comfort can such as these have? how can they look for an answer from God:
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if any promise that hee hath made, when their lives are rebellious, their conscience tels them that their lives doe not witnesse for God, in keeping covenant with him,
if any promise that he hath made, when their lives Are rebellious, their conscience tells them that their lives do not witness for God, in keeping Covenant with him,
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but they rebell against him? their hearts tell them they cannot look to heaven for comfort;
but they rebel against him? their hearts tell them they cannot look to heaven for Comfort;
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they carry a hell in their bosome, a guilty Conscience, they doe not labour to be purged by the blood of Christ,
they carry a hell in their bosom, a guilty Conscience, they do not labour to be purged by the blood of christ,
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nor labour for the spirit of God to sanctifie them, in renewing them to holy obedience to God.
nor labour for the Spirit of God to sanctify them, in renewing them to holy Obedience to God.
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Those that have their conscience thus stained, especially that purpose to live in sin, they can looke for nothing but vengeance from God.
Those that have their conscience thus stained, especially that purpose to live in since, they can look for nothing but vengeance from God.
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It is not knowne now, who are the wisest people:
It is not known now, who Are the Wisest people:
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In the times of trouble, and at the houre of death, at such times it will be knowne that they are the wisest people that have made Conscience of keeping their Covenant with God:
In the times of trouble, and At the hour of death, At such times it will be known that they Are the Wisest people that have made Conscience of keeping their Covenant with God:
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of renewing their Covenant with God, first, in all things that they would serve him better,
of renewing their Covenant with God, First, in all things that they would serve him better,
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and then, when they have renewed their Covenants with God, (as we have cause now indeed,
and then, when they have renewed their Covenants with God, (as we have cause now indeed,
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if ever, to renew them, when wee are warned by publike dangers, or when wee have cause to take occasion to renew our Covenants that we made with God in Baptisme, to bind our Consciences to closer obedience,
if ever, to renew them, when we Are warned by public dangers, or when we have cause to take occasion to renew our Covenants that we made with God in Baptism, to bind our Consciences to closer Obedience,
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and those that have renewed their Covenant, and have grace to keepe it, those are wise people.
and those that have renewed their Covenant, and have grace to keep it, those Are wise people.
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Wee see in the current of Scripture, in dangerous times there was still renewing of their Covenants with God.
we see in the current of Scripture, in dangerous times there was still renewing of their Covenants with God.
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And those that God delights in, he puts his spirit into them, that they shall be able by the helpe of his spirit, to keep their Covenant in some comfortable measure,
And those that God delights in, he puts his Spirit into them, that they shall be able by the help of his Spirit, to keep their Covenant in Some comfortable measure,
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and those God will chuse and marke out in the worst times. FINIS.
and those God will choose and mark out in the worst times. FINIS.
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THE SWORD OF THE WICKED. PSAL. 42. 10. As with a Sword in my bones, mine enemies reproach me:
THE SWORD OF THE WICKED. PSALM 42. 10. As with a Sword in my bones, mine enemies reproach me:
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while they say unto me daily, where is thy GOD? THE Psalmes are (as it were) the Anatomy of a holy man:
while they say unto me daily, where is thy GOD? THE Psalms Are (as it were) the Anatomy of a holy man:
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they lay the inside of a true devout man outward, even to the view of others.
they lay the inside of a true devout man outward, even to the view of Others.
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If the Scripture be compared to a body, the Psalmes may well bee the heart, they are so full of sweet and holy affections, and passions.
If the Scripture be compared to a body, the Psalms may well be the heart, they Are so full of sweet and holy affections, and passion.
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In other portions of Scripture, God speakes to us in the Psalmes, holy men, especially David (who was the pen-man of most of them) speakes to God, wherein we have the passages of a broken humble soule to God.
In other portions of Scripture, God speaks to us in the Psalms, holy men, especially David (who was the penman of most of them) speaks to God, wherein we have the passages of a broken humble soul to God.
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Among the rest, in this Psalme, David layes open varietie of passions.
Among the rest, in this Psalm, David lays open variety of passion.
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His condition at this time was such, as that he was an exiled man, from his owne house,
His condition At this time was such, as that he was an exiled man, from his own house,
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and his owne friends, and which grieved him worst of all, from the Tabernacle, the house of God.
and his own Friends, and which grieved him worst of all, from the Tabernacle, the house of God.
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It was upon the occasion of Saules persecution, or of Absaloms his sonne:
It was upon the occasion of Saul's persecution, or of Absaloms his son:
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but I take it rather of Sauls that hunted him as a partrich in the wildernes.
but I take it rather of Saul's that hunted him as a partridge in the Wilderness.
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Hereupon you have a discovery, how this holy man of God stood affected with this case and condition of his.
Hereupon you have a discovery, how this holy man of God stood affected with this case and condition of his.
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First hee layes open his griefe, his griefe ariseth from his desire: hee that loves most, and desireth most, he alwayes grieves most:
First he lays open his grief, his grief arises from his desire: he that loves most, and Desires most, he always grieves most:
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and all other affections have their scantling from love, which is the first borne affection of the soule.
and all other affections have their scantling from love, which is the First born affection of the soul.
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Therefore before he layes, out his griefe, he sets out his desire to the house of God:
Therefore before he lays, out his grief, he sets out his desire to the house of God:
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the want whereof grieved him most of all. As the Hart panteth after the water brooks;
the want whereof grieved him most of all. As the Heart pants After the water brooks;
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so panteth my soule after thee Oh God. so pants my soul After thee O God.
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As the chased Hart panteth after water, so the soule thirsteth for God, for the living God, • … h when shall I come and appeare before God.
As the chased Heart pants After water, so the soul Thirsteth for God, for the living God, • … h when shall I come and appear before God.
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Then after his desire, he layes forth his grief, My teares have bin my meat day and night,
Then After his desire, he lays forth his grief, My tears have been my meat day and night,
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while they continually say unto me, where is thy God? Grievances never come alone,while they continually say unto me, where is thy God? Grievances never come alone,
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but as Iobs Messengers, they come one after another, even to Gods Children, when he is disposed to correct them, they are multiplyed:
but as Jobs Messengers, they come one After Another, even to God's Children, when he is disposed to correct them, they Are multiplied:
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therefore here is not only a griefe of want, that he was debarred of those sweet comforts which hee had before in the Tabernacle,
Therefore Here is not only a grief of want, that he was debarred of those sweet comforts which he had before in the Tabernacle,
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but here is likewise a griefe from the reproach of his enemies, that tooke occasion from his disconsolate estate, to upbraid him, Where is thy God? My teares have bin my meat day and night,
but Here is likewise a grief from the reproach of his enemies, that took occasion from his disconsolate estate, to upbraid him, Where is thy God? My tears have been my meat day and night,
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while they continually say unto me, where is thy God? He dissolves the cloude of his griefe, into the showr of teares:while they continually say unto me, where is thy God? He dissolves the cloud of his grief, into the shower of tears:
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my teares have bin my meat. They were so plentifull, that they did feed his soule as it were.my tears have been my meat. They were so plentiful, that they did feed his soul as it were.
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Then he sets downe another ground of his grief, from the remembrance of his former happinesse:
Then he sets down Another ground of his grief, from the remembrance of his former happiness:
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as usually that doth make the griefe raw, and more sensible: for f• … ix miser, maxime miser, he that hath binne happy in former time,
as usually that does make the grief raw, and more sensible: for f• … ix miser, maxim miser, he that hath been happy in former time,
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and now is miserable, is most miserable of all, because his former happinesse makes him most sensible:
and now is miserable, is most miserable of all, Because his former happiness makes him most sensible:
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therefore of all men in hel, the torment of great men is most, because they had most sence of comfort in this world:
Therefore of all men in hell, the torment of great men is most, Because they had most sense of Comfort in this world:
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mighty men shall be mightily tormented, that is all the privilege they shall have in hell.
mighty men shall be mightily tormented, that is all the privilege they shall have in hell.
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Therefore to aggravate his griefe, oh (saith he) when I remember what comfort I had formerly in the house of God, I poure out my soule.
Therefore to aggravate his grief, o (Says he) when I Remember what Comfort I had formerly in the house of God, I pour out my soul.
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It was not enough that he poured out his teares, or words, but I po• … re out my soule,
It was not enough that he poured out his tears, or words, but I po• … re out my soul,
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for in former times, I went with the multitude to the house of God, and lead a goodly traine to the house of God.
for in former times, I went with the multitude to the house of God, and led a goodly train to the house of God.
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The picture of a good Magistrate, and a good master of a family, hee goes not alone to the house of God,
The picture of a good Magistrate, and a good master of a family, he Goes not alone to the house of God,
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but hee leads his traine, he is attended on by his servants.
but he leads his train, he is attended on by his Servants.
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David went not alone into the house of God, but with the multitude, with the voyce of them that kept holiday. David went not alone into the house of God, but with the multitude, with the voice of them that kept holiday.
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Well, hee had griefe enough, his heart was full of griefe.
Well, he had grief enough, his heart was full of grief.
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Now in the next verse he takes up his soule, and expostulates with himselfe, why are thou so sad oh my soule,
Now in the next verse he Takes up his soul, and expostulates with himself, why Are thou so sad o my soul,
av p-acp dt ord n1 pns31 vvz p-acp po31 n1, cc vvz p-acp px31, c-crq vbr pns21 av j uh po11 n1,
(15) text (DIV1)
986
Image 285
6072
and why are thou disquieted in me? hope thou in God, for I shall yet praise him for the helpe of his countenance. and why Are thou disquieted in me? hope thou in God, for I shall yet praise him for the help of his countenance.
cc q-crq vbr pns21 vvn p-acp pno11? vvb pns21 p-acp np1, c-acp pns11 vmb av vvi pno31 p-acp dt n1 pp-f po31 n1.
(15) text (DIV1)
986
Image 285
6073
So you see here, he is not so flat in his griefe, that he gives over-long way to it,
So you see Here, he is not so flat in his grief, that he gives overlong Way to it,
av pn22 vvb av, pns31 vbz xx av j p-acp po31 n1, cst pns31 vvz j n1 p-acp pn31,
(15) text (DIV1)
986
Image 285
6074
but hee even fals a chiding of his soule:
but he even falls a chiding of his soul:
cc-acp pns31 av vvz dt n-vvg pp-f po31 n1:
(15) text (DIV1)
986
Image 285
6075
why art thou cast downe oh my soule, why art thou disquieted within me? oh!why art thou cast down o my soul, why art thou disquieted within me? o!
q-crq vb2r pns21 vvn a-acp uh po11 n1, q-crq vb2r pns21 vvn p-acp pno11? uh!
(15) text (DIV1)
986
Image 285
6076
but yet griefe will not be so stilled: affliction is not quelled at the first, nor griefe stilled and stayed at the first,
but yet grief will not be so stilled: affliction is not quelled At the First, nor grief stilled and stayed At the First,
cc-acp av n1 vmb xx vbi av vvn: n1 vbz xx vvn p-acp dt ord, ccx n1 vvn cc vvn p-acp dt ord,
(15) text (DIV1)
986
Image 285
6077
therefore it gathers upon him againe in the next verse, Oh my God, my soule is cast downe within me,
Therefore it gathers upon him again in the next verse, O my God, my soul is cast down within me,
av pn31 vvz p-acp pno31 av p-acp dt ord n1, uh po11 np1, po11 n1 vbz vvn a-acp p-acp pno11,
(15) text (DIV1)
986
Image 285
6078
when I remember thee from the Land of Iordan, and of the Hermonites, from the hill Missar: when I Remember thee from the Land of Iordan, and of the Hermonites, from the hill Missar:
c-crq pns11 vvb pno21 p-acp dt n1 pp-f np1, cc pp-f dt np2, p-acp dt n1 np1:
(15) text (DIV1)
986
Image 285
6079
When I remember thee from these places, my soule is cast downe againe, and my afflictions are multiplyed.
When I Remember thee from these places, my soul is cast down again, and my afflictions Are multiplied.
c-crq pns11 vvb pno21 p-acp d n2, po11 n1 vbz vvn a-acp av, cc po11 n2 vbr vvn.
(15) text (DIV1)
986
Image 285
6080
Though he had fallenout with his soule, before, for his impatience. One deepe cals to another, deepe cals upon deepe at the noyse of the water-spouts.
Though he had fallenout with his soul, before, for his impatience. One deep calls to Another, deep calls upon deep At the noise of the waterspouts.
cs pns31 vhd j p-acp po31 n1, a-acp, p-acp po31 n1. crd j-jn vvz p-acp j-jn, av-jn vvz p-acp j-jn p-acp dt n1 pp-f dt n2.
(15) text (DIV1)
986
Image 285
6081
Hee compares afflictions to water spouts, as it is in scripture, All thy waves and billowes have gone over me;
He compares afflictions to water spouts, as it is in scripture, All thy waves and billows have gone over me;
pns31 vvz n2 pc-acp vvi n2, c-acp pn31 vbz p-acp n1, d po21 n2 cc n2 vhb vvn p-acp pno11;
(15) text (DIV1)
986
Image 285
6082
even as one deepe cals to another, so one affliction cals to another.
even as one deep calls to Another, so one affliction calls to Another.
av c-acp pi j-jn vvz p-acp j-jn, av crd n1 vvz p-acp j-jn.
(15) text (DIV1)
986
Image 285
6083
Then when hee had given a little way again to his griefe, and complained to God, he takes up his soule another time:
Then when he had given a little Way again to his grief, and complained to God, he Takes up his soul Another time:
av c-crq pns31 vhd vvn dt j n1 av p-acp po31 n1, cc vvd p-acp np1, pns31 vvz a-acp po31 n1 j-jn n1:
(15) text (DIV1)
986
Image 285
6084
yet (saith he) the Lord will command his loving kindnesse in the day time,
yet (Says he) the Lord will command his loving kindness in the day time,
av (vvz pns31) dt n1 vmb vvi po31 j-vvg n1 p-acp dt n1 n1,
(15) text (DIV1)
986
Image 285
6085
and in the night, his song shall be with me, and I will pray to the God of my life. and in the night, his song shall be with me, and I will pray to the God of my life.
cc p-acp dt n1, po31 n1 vmb vbi p-acp pno11, cc pns11 vmb vvi p-acp dt n1 pp-f po11 n1.
(15) text (DIV1)
986
Image 285
6086
He presents to himselfe the goodnesse of God, to comfort his soule. And he presents to him in the next verse, his owne resolution.
He presents to himself the Goodness of God, to Comfort his soul. And he presents to him in the next verse, his own resolution.
pns31 vvz p-acp px31 dt n1 pp-f np1, pc-acp vvi po31 n1. cc pns31 vvz p-acp pno31 p-acp dt ord n1, po31 d n1.
(15) text (DIV1)
986
Image 285
6087
I will say to God (for the time to come) my rocke, why hast thou forgotten me? and why goe I mourning,
I will say to God (for the time to come) my rock, why hast thou forgotten me? and why go I mourning,
pns11 vmb vvi p-acp np1 (c-acp dt n1 pc-acp vvi) po11 n1, q-crq vh2 pns21 vvn pno11? cc q-crq vvb pns11 n1,
(15) text (DIV1)
986
Image 285
6088
for the oppression of the enemy? So here he stayes his soule once againe:for the oppression of the enemy? So Here he stays his soul once again:
p-acp dt n1 pp-f dt n1? av av pns31 vvz po31 n1 a-acp av:
(15) text (DIV1)
986
Image 285
6089
he presents to his soule the loving kindnesse of God, with renewing his resolution to seeke God:
he presents to his soul the loving kindness of God, with renewing his resolution to seek God:
pns31 vvz p-acp po31 n1 dt j-vvg n1 pp-f np1, p-acp vvg po31 n1 pc-acp vvi np1:
(15) text (DIV1)
986
Image 285
6090
an effectuall way to stay the soule, by considering Gods love, and mercy, and by renewing our resolutions and purposes, to cleave to God.
an effectual Way to stay the soul, by considering God's love, and mercy, and by renewing our resolutions and Purposes, to cleave to God.
dt j n1 pc-acp vvi dt n1, p-acp vvg npg1 n1, cc n1, cc p-acp vvg po12 n2 cc n2, pc-acp vvi p-acp np1.
(15) text (DIV1)
986
Image 285
6091
I will say to God, my rocke, why hast thou forgotten me? I but here is a third assault of griefe again:I will say to God, my rock, why hast thou forgotten me? I but Here is a third assault of grief again:
pns11 vmb vvi p-acp np1, po11 n1, q-crq vh2 pns21 vvn pno11? pns11 cc-acp av vbz dt ord n1 pp-f n1 av:
(15) text (DIV1)
986
Image 285
6092
for there is a spring of corruption in us, and such a principle in us, as will yield murmurings, and discontent againe and againe:
for there is a spring of corruption in us, and such a principle in us, as will yield murmurings, and discontent again and again:
c-acp pc-acp vbz dt n1 pp-f n1 p-acp pno12, cc d dt n1 p-acp pno12, c-acp vmb vvi n2, cc n-jn av cc av:
(15) text (DIV1)
987
Image 285
6093
therefore in the verse I have read to you, he comes againe to complaine, As with a sword in my bones mine enemies reproach me,
Therefore in the verse I have read to you, he comes again to complain, As with a sword in my bones mine enemies reproach me,
av p-acp dt n1 pns11 vhb vvn p-acp pn22, pns31 vvz av pc-acp vvi, a-acp p-acp dt n1 p-acp po11 n2 po11 n2 vvb pno11,
(15) text (DIV1)
987
Image 285
6094
while they say unto me daily, where is thy God. while they say unto me daily, where is thy God.
cs pns32 vvb p-acp pno11 av-j, q-crq vbz po21 n1.
(15) text (DIV1)
987
Image 285
6095
He had complained once of this before, but it had a fresh working with his thoughts againe.
He had complained once of this before, but it had a fresh working with his thoughts again.
pns31 vhd vvn a-acp pp-f d a-acp, cc-acp pn31 vhd dt j n-vvg p-acp po31 n2 av.
(15) text (DIV1)
987
Image 285
6096
As with a sword in my bones &c. Hereupon, he is forced the third time to expostulate,As with a sword in my bones etc. Hereupon, he is forced the third time to expostulate,
c-acp p-acp dt n1 p-acp po11 n2 av av, pns31 vbz vvn dt ord n1 pc-acp vvi,
(15) text (DIV1)
987
Image 285
6097
and to fall out with his soule:
and to fallen out with his soul:
cc pc-acp vvi av p-acp po31 n1:
(15) text (DIV1)
987
Image 285
6098
Why art thou cast downe oh my soule, and why are thou disquieted? hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God. Why art thou cast down o my soul, and why Are thou disquieted? hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God.
q-crq vb2r pns21 vvn a-acp uh po11 n1, cc q-crq vbr pns21 vvn? vvb pns21 p-acp np1, c-acp pns11 vmb av vvi pno31, r-crq vbz dt n1 pp-f po11 n1, cc po11 n1.
(15) text (DIV1)
987
Image 285
6099
He comes to his former remedy, he had stilled his griefe once before with the same meditation,
He comes to his former remedy, he had stilled his grief once before with the same meditation,
pns31 vvz p-acp po31 j n1, pns31 vhd vvn po31 n1 a-acp p-acp p-acp dt d n1,
(15) text (DIV1)
987
Image 285
6100
and upbraiding of his owne soule, and chiding himselfe:
and upbraiding of his own soul, and chiding himself:
cc vvg pp-f po31 d n1, cc vvg px31:
(15) text (DIV1)
987
Image 285
6101
but he comes to it here as a probatum est, as a tryed remedy, he takes up his soule very short, Why art thou so cast downe oh my soule,
but he comes to it Here as a probatum est, as a tried remedy, he Takes up his soul very short, Why art thou so cast down o my soul,
cc-acp pns31 vvz p-acp pn31 av p-acp dt fw-la fw-la, p-acp dt j-vvn n1, pns31 vvz a-acp po31 n1 av j, q-crq vb2r pns21 av vvn a-acp uh po11 n1,
(15) text (DIV1)
987
Image 285
6102
Why art thou disquieted within me? You see how Davids passions here are interlaced with comforts,Why art thou disquieted within me? You see how Davids passion Here Are interlaced with comforts,
q-crq vb2r pns21 vvn p-acp pno11? pn22 vvb c-crq npg1 n2 av vbr vvn p-acp n2,
(15) text (DIV1)
987
Image 285
6103
and his comforts with passions, til at last he gets the victory of his owne heart.
and his comforts with passion, till At last he gets the victory of his own heart.
cc po31 n2 p-acp n2, c-acp p-acp ord pns31 vvz dt n1 pp-f po31 d n1.
(15) text (DIV1)
987
Image 285
6104
Beloved, neither sin, nor griefe for sin are stilled, and quieted at the first.
beloved, neither since, nor grief for since Are stilled, and quieted At the First.
j-vvn, dx n1, ccx n1 p-acp n1 vbr vvn, cc vvd p-acp dt ord.
(15) text (DIV1)
987
Image 285
6105
You have some short spirited Christians, if all be not quiet at the first, all is lost with them:
You have Some short spirited Christians, if all be not quiet At the First, all is lost with them:
pn22 vhb d j vvn np1, cs d vbb xx j-jn p-acp dt ord, d vbz vvn p-acp pno32:
(15) text (DIV1)
987
Image 285
6106
but it is not so with a true Christian soule, with the best soule living; it was not so with David, when hee was in distemper, he checks himselfe:
but it is not so with a true Christian soul, with the best soul living; it was not so with David, when he was in distemper, he Checks himself:
cc-acp pn31 vbz xx av p-acp dt j njp n1, p-acp dt js n1 vvg; pn31 vbds xx av p-acp np1, c-crq pns31 vbds p-acp n1, pns31 vvz px31:
(15) text (DIV1)
987
Image 285
6107
the distemper was not yet stilled, he checks himselfe againe, then the distemper breaks out againe,
the distemper was not yet stilled, he Checks himself again, then the distemper breaks out again,
dt n1 vbds xx av vvn, pns31 vvz px31 av, cs dt n1 vvz av av,
(15) text (DIV1)
987
Image 285
6108
then he checks himselfe againe, and all little enough to bring his soule to a holy, blessed, quiet temper, to that blessed tranquillity & rest that the soule should be in,
then he Checks himself again, and all little enough to bring his soul to a holy, blessed, quiet temper, to that blessed tranquillity & rest that the soul should be in,
cs pns31 vvz px31 av, cc d j av-d pc-acp vvi po31 n1 p-acp dt j, j-vvn, j-jn n1, p-acp cst j-vvn n1 cc n1 cst dt n1 vmd vbi p-acp,
(15) text (DIV1)
987
Image 285
6109
before it can enjoy its owne happinesse, and enjoy sweet communion with God. As you see in Physick;
before it can enjoy its own happiness, and enjoy sweet communion with God. As you see in Physic;
c-acp pn31 vmb vvi po31 d n1, cc vvi j n1 p-acp np1. p-acp pn22 vvb p-acp n1;
(15) text (DIV1)
987
Image 285
6110
perhaps one Purge will not carry away the peccant humour, then a second must be added;
perhaps one Purge will not carry away the peccant humour, then a second must be added;
av crd vvb vmb xx vvi av dt j n1, cs dt ord vmb vbi vvn;
(15) text (DIV1)
987
Image 285
6111
perhaps that will not doe it, then there must be a third:
perhaps that will not do it, then there must be a third:
av cst vmb xx vdi pn31, cs pc-acp vmb vbi dt ord:
(15) text (DIV1)
987
Image 285
6112
so when the soule hath beene once checked, perhaps it wil not doe, we must fall to it againe, goe to God againe:
so when the soul hath been once checked, perhaps it will not do, we must fallen to it again, go to God again:
av c-crq dt n1 vhz vbn a-acp vvn, av pn31 vmb xx vdi, pns12 vmb vvi p-acp pn31 av, vvb p-acp np1 av:
(15) text (DIV1)
987
Image 285
6113
And then it may be there will be breaking out of the griefe and maladie againe;
And then it may be there will be breaking out of the grief and malady again;
cc av pn31 vmb vbi a-acp vmb vbi vvg av pp-f dt n1 cc n1 av;
(15) text (DIV1)
987
Image 285
6114
wee must to it againe, and never give over; that is the right temper of a Christian.
we must to it again, and never give over; that is the right temper of a Christian.
pns12 vmb p-acp pn31 av, cc av-x vvb a-acp; d vbz dt j-jn n1 pp-f dt njp.
(15) text (DIV1)
987
Image 285
6115
Before I come to the words, observe in generall this;
Before I come to the words, observe in general this;
c-acp pns11 vvb p-acp dt n2, vvb p-acp n1 d;
(15) text (DIV1)
988
Image 285
6116
That a living soule, the soule that is alive in grace, that hath the life of grace quickning it, is most sensible of all, in the want of spirituall meanes:
That a living soul, the soul that is alive in grace, that hath the life of grace quickening it, is most sensible of all, in the want of spiritual means:
cst dt j-vvg n1, dt n1 cst vbz j p-acp n1, cst vhz dt n1 pp-f n1 j-vvg pn31, vbz av-ds j pp-f d, p-acp dt n1 pp-f j n2:
(15) text (DIV1)
988
Image 285
6117
As here, the griefe of griefes was (which he begins with) that he was banished from the Tabernacle.
As Here, the grief of griefs was (which he begins with) that he was banished from the Tabernacle.
c-acp av, dt n1 pp-f n2 vbds (r-crq pns31 vvz p-acp) cst pns31 vbds vvn p-acp dt n1.
(15) text (DIV1)
988
Image 285
6118
What shall we thinke therefore of those that excommunicate themselves from Gods assembly, where there is the Father, Sonne,
What shall we think Therefore of those that excommunicate themselves from God's assembly, where there is the Father, Son,
q-crq vmb pns12 vvi av pp-f d cst vvb px32 p-acp npg1 n1, c-crq pc-acp vbz dt n1, n1,
(15) text (DIV1)
989
Image 285
6119
and Holy-Ghost, all the Trinitie dispensing their bountie, and where the prayers of Gods people meet together in one (as it were) and bind God? What shall wee thinke of them that preferre their private devotions (as they say) before Gods assemblies? Surely, they are not of Davids minde;
and Holy ghost, all the Trinity dispensing their bounty, and where the Prayers of God's people meet together in one (as it were) and bind God? What shall we think of them that prefer their private devotions (as they say) before God's assemblies? Surely, they Are not of Davids mind;
cc n1, d dt np1 vvg po32 n1, cc c-crq dt n2 pp-f npg1 n1 vvi av p-acp crd (c-acp pn31 vbdr) cc vvb np1? q-crq vmb pns12 vvi pp-f pno32 cst vvb po32 j n2 (c-acp pns32 vvb) p-acp npg1 n2? np1, pns32 vbr xx pp-f np1 n1;
(15) text (DIV1)
989
Image 285
6120
and it is a shrewd argument, that they never had the life of grace in them yet:
and it is a shrewd argument, that they never had the life of grace in them yet:
cc pn31 vbz dt j n1, cst pns32 av-x vhd dt n1 pp-f n1 p-acp pno32 av:
(15) text (DIV1)
989
Image 285
6121
for where life is, there will be hunger and thirst; Acrius urgent quae ad naturam.
for where life is, there will be hunger and thirst; Acrid urgent Quae ad naturam.
c-acp c-crq n1 vbz, pc-acp vmb vbi n1 cc n1; np1 j fw-la fw-la fw-la.
(15) text (DIV1)
989
Image 285
6122
It is a true Aphorisme, Those things presse upon Nature hardest, that touch upon the necessities of Nature, rather then those that touch upon delight, We can want delights,
It is a true Aphorism, Those things press upon Nature Hardest, that touch upon the necessities of Nature, rather then those that touch upon delight, We can want delights,
pn31 vbz dt j n1, d n2 vvb p-acp n1 js, cst vvb p-acp dt n2 pp-f n1, av-c cs d cst vvb p-acp n1, pns12 vmb vvi n2,
(15) text (DIV1)
989
Image 285
6123
but necessities of Nature we cannot; therefore hunger and thirst they are such passions as will not be quiet:
but necessities of Nature we cannot; Therefore hunger and thirst they Are such passion as will not be quiet:
cc-acp n2 pp-f n1 pns12 vmbx; av n1 cc n1 pns32 vbr d n2 c-acp vmb xx vbi j-jn:
(15) text (DIV1)
989
Image 285
6124
delicacies and novelties the soule of a hungry man can be content to want, but not spirituall food for the soule.
delicacies and novelties the soul of a hungry man can be content to want, but not spiritual food for the soul.
n2 cc n2 dt n1 pp-f dt j n1 vmb vbi j pc-acp vvi, cc-acp xx j n1 p-acp dt n1.
(15) text (DIV1)
989
Image 285
6125
We see how famine wrought upon the Patriarchs, it made them goe downe into Egypt for food.
We see how famine wrought upon the Patriarchs, it made them go down into Egypt for food.
pns12 vvb c-crq n1 vvd p-acp dt n2, pn31 vvd pno32 vvi a-acp p-acp np1 p-acp n1.
(15) text (DIV1)
989
Image 285
6126
I note it only by the way, that men may know how to judge of themselves,
I note it only by the Way, that men may know how to judge of themselves,
pns11 vvb pn31 av-j p-acp dt n1, cst n2 vmb vvi c-crq pc-acp vvi pp-f px32,
(15) text (DIV1)
989
Image 285
6127
when they can very well be content, without a blessed supply of holy meanes.
when they can very well be content, without a blessed supply of holy means.
c-crq pns32 vmb av av vbi j, p-acp dt j-vvn n1 pp-f j n2.
(15) text (DIV1)
989
Image 285
6128
Holy David, when the meanes was but darke and obscure, when the Canon was not enlarged,
Holy David, when the means was but dark and Obscure, when the Canon was not enlarged,
j np1, c-crq dt n2 vbds cc-acp j cc j, c-crq dt n1 vbds xx vvn,
(15) text (DIV1)
989
Image 285
6129
when all was in types and clouds;
when all was in types and Clouds;
c-crq d vbds p-acp n2 cc n2;
(15) text (DIV1)
989
Image 285
6130
yet hee felt that comfort in the Tabernacle, and in the Ordinances of God, that he could not endure the want of them:
yet he felt that Comfort in the Tabernacle, and in the Ordinances of God, that he could not endure the want of them:
av pns31 vvd cst n1 p-acp dt n1, cc p-acp dt n2 pp-f np1, cst pns31 vmd xx vvi dt n1 pp-f pno32:
(15) text (DIV1)
989
Image 285
6131
but as the Hart brayeth after the Water-brookes, so his soule panted after God. But to come to the words themselves.
but as the Heart Brayeth After the Water brooks, so his soul panted After God. But to come to the words themselves.
cc-acp c-acp dt n1 vvz p-acp dt n2, av po31 n1 vvd p-acp np1. p-acp pc-acp vvi p-acp dt n2 px32.
(15) text (DIV1)
989
Image 285
6132
As with a sword in my bones, mine enemies reproach me, when they say unto me dayly, Where is thy God?
As with a sword in my bones, mine enemies reproach me, when they say unto me daily, Where is thy God?
p-acp p-acp dt n1 p-acp po11 n2, po11 n2 vvb pno11, c-crq pns32 vvb p-acp pno11 av-j, q-crq vbz po21 n1?
(15) text (DIV1)
989
Image 285
6133
Here are two things considerable in the words. The carriage, and disposition, and expression of others to David.
Here Are two things considerable in the words. The carriage, and disposition, and expression of Others to David.
av vbr crd n2 j p-acp dt n2. dt n1, cc n1, cc n1 pp-f n2-jn p-acp np1.
(15) text (DIV1)
990
Image 285
6134
And Davids affection towards it, how he was disposed towards it, how he did beare it.
And Davids affection towards it, how he was disposed towards it, how he did bear it.
cc npg1 n1 p-acp pn31, c-crq pns31 vbds vvn p-acp pn31, c-crq pns31 vdd vvi pn31.
(15) text (DIV1)
992
Image 285
6135
For their disposition, they were enemies, mine enemies, &c. The expression of it, They reproach me.
For their disposition, they were enemies, mine enemies, etc. The expression of it, They reproach me.
p-acp po32 n1, pns32 vbdr n2, po11 n2, av dt n1 pp-f pn31, pns32 vvb pno11.
(15) text (DIV1)
993
Image 285
6136
The specialty of that expression, how they reproached him, they said unto him, Where is thy God? They doe reproach him in his religion.
The specialty of that expression, how they reproached him, they said unto him, Where is thy God? They do reproach him in his Religion.
dt n1 pp-f d n1, c-crq pns32 vvd pno31, pns32 vvd p-acp pno31, q-crq vbz po21 n1? pns32 vdb vvi pno31 p-acp po31 n1.
(15) text (DIV1)
995
Image 285
6137
The aggravation of that specialty is, they say, openly to his face, they goe not behind my backe, they esteeme so slightly of me, they say it to my face.
The aggravation of that specialty is, they say, openly to his face, they go not behind my back, they esteem so slightly of me, they say it to my face.
dt n1 pp-f d n1 vbz, pns32 vvb, av-j p-acp po31 n1, pns32 vvb xx p-acp po11 n1, pns32 vvb av av-j pp-f pno11, pns32 vvb pn31 p-acp po11 n1.
(15) text (DIV1)
996
Image 285
6138
And continually too, they are never weary, they say daily, where is thy God? They are enemies, they reproach, they reproach in this, where is thy God? and they doe it impudently, and dayly.
And continually too, they Are never weary, they say daily, where is thy God? They Are enemies, they reproach, they reproach in this, where is thy God? and they do it impudently, and daily.
cc av-j av, pns32 vbr av-x j, pns32 vvb av-j, q-crq vbz po21 n1? pns32 vbr n2, pns32 vvb, pns32 vvb p-acp d, c-crq vbz po21 n1? cc pns32 vdb pn31 av-j, cc av-j.
(15) text (DIV1)
996
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6139
How doth David entertaine this usage? how doth he carry himselfe all this while? he must needs bee sensible of it,
How does David entertain this usage? how does he carry himself all this while? he must needs be sensible of it,
q-crq vdz np1 vvi d n1? q-crq vdz pns31 vvi px31 d d n1? pns31 vmb av vbi j pp-f pn31,
(15) text (DIV1)
997
Image 285
6140
and therefore hee expresseth it in most significant words.
and Therefore he Expresses it in most significant words.
cc av pns31 vvz pn31 p-acp ds j n2.
(15) text (DIV1)
997
Image 285
6141
Oh saith he, these things were as a sword in my bones. There be diverse readings of the words:
O Says he, these things were as a sword in my bones. There be diverse readings of the words:
uh vvz pns31, d n2 vbdr p-acp dt n1 p-acp po11 n2. pc-acp vbi j n2-vvg pp-f dt n2:
(15) text (DIV1)
997
Image 285
6142
but we will take them as they are laid downe, being very well, as with a sword in my bones, (or as it is in the margine, As killing in my bones) mine enemies reproach me.
but we will take them as they Are laid down, being very well, as with a sword in my bones, (or as it is in the Margin, As killing in my bones) mine enemies reproach me.
cc-acp pns12 vmb vvi pno32 c-acp pns32 vbr vvn a-acp, vbg av av, a-acp p-acp dt n1 p-acp po11 n2, (cc c-acp pn31 vbz p-acp dt n1, p-acp vvg p-acp po11 n2) po11 n2 vvb pno11.
(15) text (DIV1)
997
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6143
It was as killing to him, it did goe to his heart, it cut him to the quicke.
It was as killing to him, it did go to his heart, it Cut him to the quick.
pn31 vbds p-acp vvg p-acp pno31, pn31 vdd vvi p-acp po31 n1, pn31 vvd pno31 p-acp dt j.
(15) text (DIV1)
997
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6144
As a sword is to the body, and bones, so are their words to my soule:
As a sword is to the body, and bones, so Are their words to my soul:
p-acp dt n1 vbz p-acp dt n1, cc n2, av vbr po32 n2 p-acp po11 n1:
(15) text (DIV1)
997
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6145
I cannot endure it, it is death to me. It is a most emphaticall manner of expressing, the enemies disposition and carriage.
I cannot endure it, it is death to me. It is a most emphatical manner of expressing, the enemies disposition and carriage.
pns11 vmbx vvi pn31, pn31 vbz n1 p-acp pno11. pn31 vbz dt av-ds j n1 pp-f vvg, dt ng1 n1 cc n1.
(15) text (DIV1)
997
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6146
Thus you have the words unfolded.
Thus you have the words unfolded.
av pn22 vhb dt n2 vvn.
(15) text (DIV1)
997
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6147
I will but touch some particulars, those that I thinke most needfull for us to take notice of, I will dwell more upon.
I will but touch Some particulars, those that I think most needful for us to take notice of, I will dwell more upon.
pns11 vmb cc-acp vvi d n2-j, d cst pns11 vvb av-ds j p-acp pno12 pc-acp vvi n1 pp-f, pns11 vmb vvi av-dc p-acp.
(15) text (DIV1)
997
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6148
Mine enemies (saith hee) reproach me. Mine enemies. There hath beene contrary seedes from the beginning of the World;Mine enemies (Says he) reproach me. Mine enemies. There hath been contrary seeds from the beginning of the World;
po11 ng1 (vvz pns31) vvb pno11. po11 n2. a-acp vhz vbn j-jn n2 p-acp dt n-vvg pp-f dt n1;
(15) text (DIV1)
997
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6149
and will bee while Satan is in the world, till he be cast into the burning Lake, and be there in perpetuall Chaines adjudged to torment, he will ray se up men alway that shall be of his side.
and will be while Satan is in the world, till he be cast into the burning Lake, and be there in perpetual Chains adjudged to torment, he will ray see up men always that shall be of his side.
cc vmb vbi n1 np1 vbz p-acp dt n1, c-acp pns31 vbb vvn p-acp dt vvg n1, cc vbi a-acp p-acp j n2 vvn pc-acp vvi, pns31 vmb n1 vvi a-acp n2 av cst vmb vbi pp-f po31 n1.
(15) text (DIV1)
998
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6150
And as long as that grand enemy is, and as long as men are that will be subject to his goverment (as alway there will be) he will have a great faction in the world.
And as long as that grand enemy is, and as long as men Are that will be Subject to his government (as always there will be) he will have a great faction in the world.
cc c-acp av-j c-acp d j n1 vbz, cc c-acp av-j c-acp n2 vbr d vmb vbi j-jn p-acp po31 n1 (c-acp av pc-acp vmb vbi) pns31 vmb vhi dt j n1 p-acp dt n1.
(15) text (DIV1)
998
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And by reason that he hath a partie in us, the flesh, he will have the greatest partie in the world:
And by reason that he hath a party in us, the Flesh, he will have the greatest party in the world:
cc p-acp n1 cst pns31 vhz dt n1 p-acp pno12, dt n1, pns31 vmb vhi dt js n1 p-acp dt n1:
(15) text (DIV1)
998
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6152
the most goe the broad way: so that, Gods children (even David himselfe) shall not want enemies.
the most go the broad Way: so that, God's children (even David himself) shall not want enemies.
dt ds vvi dt j n1: av cst, npg1 n2 (av np1 px31) vmb xx vvi n2.
(15) text (DIV1)
998
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6153
Mine enemies. It is strange that he should have enemies, that was so harmelesse a man;Mine enemies. It is strange that he should have enemies, that was so harmless a man;
po11 n2. pn31 vbz j cst pns31 vmd vhi n2, cst vbds av j dt n1;
(15) text (DIV1)
999
Image 285
6154
that when they were sick, and distressed, he prayed for them, and put on sack-cloath for them,
that when they were sick, and distressed, he prayed for them, and put on Sackcloth for them,
cst c-crq pns32 vbdr j, cc j-vvn, pns31 vvd p-acp pno32, cc vvd p-acp n1 p-acp pno32,
(15) text (DIV1)
999
Image 285
6155
as it is Psal. 41. This compassionate sweete natured man, yet notwithstanding you see he had enemies:
as it is Psalm 41. This compassionate sweet natured man, yet notwithstanding you see he had enemies:
c-acp pn31 vbz np1 crd d j j j-vvn n1, av c-acp pn22 vvb pns31 vhd n2:
(15) text (DIV1)
999
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6156
and enemies that would discover themselves to reproach him, and that bitterly, in the bitterest manner, they reproach him in his religion.
and enemies that would discover themselves to reproach him, and that bitterly, in the Bitterest manner, they reproach him in his Religion.
cc n2 cst vmd vvi px32 p-acp n1 pno31, cc cst av-j, p-acp dt js n1, pns32 vvb pno31 p-acp po31 n1.
(15) text (DIV1)
999
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6157
It is a large point, if I should give my selfe libertie in it: I doe but touch it.
It is a large point, if I should give my self liberty in it: I do but touch it.
pn31 vbz dt j n1, cs pns11 vmd vvi po11 n1 n1 p-acp pn31: pns11 vdi p-acp vvi pn31.
(15) text (DIV1)
999
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6158
That we may be armed by this observation, against the scandall of opposition, that if we meete with enemies in the world, we should not be much offended at it: grieve we may; but wonder we need not.
That we may be armed by this observation, against the scandal of opposition, that if we meet with enemies in the world, we should not be much offended At it: grieve we may; but wonder we need not.
cst pns12 vmb vbi vvn p-acp d n1, p-acp dt n1 pp-f n1, cst cs pns12 vvb p-acp n2 p-acp dt n1, pns12 vmd xx vbi av-d vvn p-acp pn31: vvb pns12 vmb; cc-acp vvb pns12 vvb xx.
(15) text (DIV1)
1000
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6159
Was there ever any that did more good then our Saviour Christ? He went about doing good: He did never a miracle that was harmefull,
Was there ever any that did more good then our Saviour christ? He went about doing good: He did never a miracle that was harmful,
vbds a-acp av d cst vdd dc j cs po12 n1 np1? pns31 vvd p-acp vdg j: pns31 vdd av-x dt n1 cst vbds j,
(15) text (DIV1)
1000
Image 285
6160
but onely of the Swine that were drowned in the Sea, and that was their owne fault;
but only of the Swine that were drowned in the Sea, and that was their own fault;
cc-acp av-j pp-f dt n1 cst vbdr vvn p-acp dt n1, cc cst vbds po32 d n1;
(15) text (DIV1)
1000
Image 285
6161
but he went about doing all the good he could:
but he went about doing all the good he could:
cc-acp pns31 vvd a-acp vdg d dt j pns31 vmd:
(15) text (DIV1)
1000
Image 285
6162
yet notwithstanding we see what malicious opposites he had, that that is true of the head must be true in the members.
yet notwithstanding we see what malicious opposites he had, that that is true of the head must be true in the members.
av c-acp pns12 vvb r-crq j n2-jn pns31 vhd, cst d vbz j pp-f dt n1 vmb vbi j p-acp dt n2.
(15) text (DIV1)
1000
Image 285
6163
Therefore we should reioyce in our conformitie to Christ: if it be in a good cause that we find enemies,
Therefore we should rejoice in our conformity to christ: if it be in a good cause that we find enemies,
av pns12 vmd vvi p-acp po12 n1 p-acp np1: cs pn31 vbb p-acp dt j n1 cst pns12 vvb n2,
(15) text (DIV1)
1000
Image 285
6164
and opposition, O, imperator &c. Saith he, O, the Emperour is become a Christian; is was a blessed time: oh!
and opposition, Oh, imperator etc. Says he, Oh, the Emperor is become a Christian; is was a blessed time: o!
cc n1, uh, fw-la av vvz pns31, uh, dt n1 vbz vvn dt njp; vbz vbds dt j-vvn n1: uh!
(15) text (DIV1)
1000
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6165
but the Devill is not made a Christian yet, and he will never be made good:
but the devil is not made a Christian yet, and he will never be made good:
p-acp dt n1 vbz xx vvn dt njp av, cc pns31 vmb av-x vbi vvn j:
(15) text (DIV1)
1000
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6166
for he is in termino (as we say) he is in his bounds, his nature is immoveable;
for he is in termino (as we say) he is in his bounds, his nature is immoveable;
c-acp pns31 vbz p-acp fw-la (c-acp pns12 vvb) pns31 vbz p-acp po31 n2, po31 n1 vbz j;
(15) text (DIV1)
1000
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6167
he is in Hell in regard of his estate, though he be loose to doe mischiefe:
he is in Hell in regard of his estate, though he be lose to do mischief:
pns31 vbz p-acp n1 p-acp n1 pp-f po31 n1, cs pns31 vbb j pc-acp vdi n1:
(15) text (DIV1)
1000
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now untill the Devill be good; Gods Children shall never want enemies; and he will never be good.
now until the devil be good; God's Children shall never want enemies; and he will never be good.
av c-acp dt n1 vbb j; n2 n2 vmb av-x vvi n2; cc pns31 vmb av-x vbi j.
(15) text (DIV1)
1000
Image 285
6169
Therefore, though there were good Kings, and good Governours, over all the world:
Therefore, though there were good Kings, and good Governors, over all the world:
av, cs pc-acp vbdr j n2, cc j n2, p-acp d dt n1:
(15) text (DIV1)
1000
Image 285
6170
yet good men shall never want enemies as long as the Devill is alive, as long as he hath any thing to dee in the world.
yet good men shall never want enemies as long as the devil is alive, as long as he hath any thing to dee in the world.
av j n2 vmb av-x vvi n2 c-acp av-j c-acp dt n1 vbz j, c-acp av-j c-acp pns31 vhz d n1 p-acp pno21 p-acp dt n1.
(15) text (DIV1)
1000
Image 285
6171
Enemies therefore we must looke for, and such enemies as will not conceale their malice neither:
Enemies Therefore we must look for, and such enemies as will not conceal their malice neither:
ng1 av pns12 vmb vvi p-acp, cc d n2 c-acp vmb xx vvi po32 n1 av-dx:
(15) text (DIV1)
1000
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6172
for that were something, if they would suffer their malice to boyle, and concoct in their owne hearts,
for that were something, if they would suffer their malice to boil, and concoct in their own hearts,
c-acp d vbdr pi, cs pns32 vmd vvi po32 n1 pc-acp vvi, cc vvi p-acp po32 d n2,
(15) text (DIV1)
1000
Image 285
6173
but that will not be, but out of the abundance of the heart the mouth will speake:
but that will not be, but out of the abundance of the heart the Mouth will speak:
cc-acp d vmb xx vbi, cc-acp av pp-f dt n1 pp-f dt n1 dt n1 vmb vvi:
(15) text (DIV1)
1000
Image 285
6174
where there is a bad treasurie, there will be a bad vent: therefore we see here, they reproach him; mine enemies. Reproach me.
where there is a bad treasury, there will be a bad vent: Therefore we see Here, they reproach him; mine enemies. Reproach me.
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(15) text (DIV1)
1000
Image 285
6175
It is the proper expression of malice, reproach; and it is that that the nature of man can least indure of all.
It is the proper expression of malice, reproach; and it is that that the nature of man can least endure of all.
pn31 vbz dt j n1 pp-f n1, n1; cc pn31 vbz cst d dt n1 pp-f n1 vmb av-ds vvi pp-f d.
(15) text (DIV1)
1001
Image 285
6176
The nature of man can indure an outward wrong, a losse or a crosse, but a reproach, especially if it be a scornfull reproach, the nature of man is most impatient of.
The nature of man can endure an outward wrong, a loss or a cross, but a reproach, especially if it be a scornful reproach, the nature of man is most impatient of.
dt n1 pp-f n1 vmb vvi dt j n-jn, dt n1 cc dt n1, cc-acp dt n1, av-j cs pn31 vbb dt j n1, dt n1 pp-f n1 vbz av-ds j pp-f.
(15) text (DIV1)
1001
Image 285
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For, there is no man, but he thinks himselfe worthy of some respect:
For, there is no man, but he thinks himself worthy of Some respect:
p-acp, pc-acp vbz dx n1, cc-acp pns31 vvz px31 j pp-f d n1:
(15) text (DIV1)
1001
Image 285
6178
Now a reproachfull scorne shewes a disrespect, and when the nature of man sees it selfe disrespected it growes to tearmes of impatience.
Now a reproachful scorn shows a disrespect, and when the nature of man sees it self disrespected it grows to terms of impatience.
av dt j n1 vvz dt n1, cc c-crq dt n1 pp-f n1 vvz pn31 n1 vvd pn31 vvz p-acp n2 pp-f n1.
(15) text (DIV1)
1001
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6179
There is not the meanest man living but he thinkes himselfe worthy of some regard.
There is not the Meanest man living but he thinks himself worthy of Some regard.
pc-acp vbz xx dt js n1 vvg cc-acp pns31 vvz px31 j pp-f d n1.
(15) text (DIV1)
1001
Image 285
6180
Therefore I cannot blame David, even out of the principle of nature, to be affected here when they reproached him, and gave him vile termes:
Therefore I cannot blame David, even out of the principle of nature, to be affected Here when they reproached him, and gave him vile terms:
av pns11 vmbx vvi np1, av av pp-f dt n1 pp-f n1, pc-acp vbi vvn av c-crq pns32 vvd pno31, cc vvd pno31 j n2:
(15) text (DIV1)
1001
Image 285
6181
Mine enemies reproach me. Their tongues were tipt from Hell, and they did but utter that that was in their hearts.Mine enemies reproach me. Their tongues were tipped from Hell, and they did but utter that that was in their hearts.
po11 n2 vvb pno11. po32 n2 vbdr vvn p-acp n1, cc pns32 vdd p-acp vvi d cst vbds p-acp po32 n2.
(15) text (DIV1)
1001
Image 285
6182
If the tongues of wicked men, as St. Iames saith, be a a world of mischeife, what is the whole man? What is the heart,
If the tongues of wicked men, as Saint James Says, be a a world of mischief, what is the Whole man? What is the heart,
cs dt n2 pp-f j n2, c-acp n1 np1 vvz, vbb av dt n1 pp-f n1, r-crq vbz dt j-jn n1? q-crq vbz dt n1,
(15) text (DIV1)
1001
Image 285
6183
and tongue, and life, and all of wicked men? Now this reproach of wicked men, it is a grievous persecution:
and tongue, and life, and all of wicked men? Now this reproach of wicked men, it is a grievous persecution:
cc n1, cc n1, cc d pp-f j n2? av d n1 pp-f j n2, pn31 vbz dt j n1:
(15) text (DIV1)
1001
Image 285
6184
as Ishmael persecuted Isaak in that manner, as it is Gal. 4. taken out of the storie in Genesis. I will not enter into the common place of reproach;
as Ishmael persecuted Isaac in that manner, as it is Gal. 4. taken out of the story in Genesis. I will not enter into the Common place of reproach;
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(15) text (DIV1)
1002
Image 285
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it is but taken by the by here. Onely by the way, let it be a support to us:
it is but taken by the by Here. Only by the Way, let it be a support to us:
pn31 vbz p-acp vvn p-acp dt a-acp av. av-j p-acp dt n1, vvb pn31 vbi dt n1 p-acp pno12:
(15) text (DIV1)
1002
Image 285
6186
if we be reproachfully used in the world; let us not be much cast downe:
if we be reproachfully used in the world; let us not be much cast down:
cs pns12 vbb av-j vvn p-acp dt n1; vvb pno12 xx vbi av-d vvn a-acp:
(15) text (DIV1)
1003
Image 285
6187
it is no credit for a man to doe that that the Devill and his instruments doe;
it is no credit for a man to do that that the devil and his Instruments do;
pn31 vbz dx n1 p-acp dt n1 pc-acp vdi d d dt n1 cc po31 n2 vdb;
(15) text (DIV1)
1003
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6188
nor it is no discredit for us to suffer that that David suffered.
nor it is no discredit for us to suffer that that David suffered.
ccx pn31 vbz dx n1 p-acp pno12 pc-acp vvi cst d np1 vvn.
(15) text (DIV1)
1003
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6189
Let this satisfie thee, there is not the vilest man living but hath this weapon to serve the Devill with, a reproachfull tongue:
Let this satisfy thee, there is not the Vilest man living but hath this weapon to serve the devil with, a reproachful tongue:
vvb d vvi pno21, pc-acp vbz xx dt js n1 vvg cc-acp vhz d n1 pc-acp vvi dt n1 p-acp, dt j n1:
(15) text (DIV1)
1003
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6190
he that sits upon the Ale bench, that • … akes in the Channell, the basest wretch in the world hath a tongue to serve the Devill with in reproaches.
he that sits upon the Ale bench, that • … akes in the Channel, the Basest wretch in the world hath a tongue to serve the devil with in Reproaches.
pns31 cst vvz p-acp dt n1 n1, cst • … vvz p-acp dt n1, dt js n1 p-acp dt n1 vhz dt n1 pc-acp vvi dt n1 p-acp p-acp n2.
(15) text (DIV1)
1003
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6191
It is no credit for them to doe that that the vilest person in the world can doe;
It is no credit for them to do that that the Vilest person in the world can do;
pn31 vbz dx n1 p-acp pno32 pc-acp vdi d d dt js n1 p-acp dt n1 vmb vdi;
(15) text (DIV1)
1003
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6192
• … and it is no shame for thee to suffer, that that the best man that ever lived did suffer. So much for that; mine enemies reproach me.
• … and it is no shame for thee to suffer, that that the best man that ever lived did suffer. So much for that; mine enemies reproach me.
• … cc pn31 vbz dx n1 p-acp pno21 pc-acp vvi, cst d dt js n1 cst av vvd vdd vvi. av av-d c-acp d; po11 n2 vvb pno11.
(15) text (DIV1)
1003
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6193
But what is the specialtie of this reproach? (to come to that more particularly) They say unto me? Where is thy God?
But what is the specialty of this reproach? (to come to that more particularly) They say unto me? Where is thy God?
cc-acp q-crq vbz dt n1 pp-f d n1? (p-acp vvn p-acp d dc av-j) pns32 vvb p-acp pno11? q-crq vbz po21 n1?
(15) text (DIV1)
1004
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6194
They touch him in his Religion. They saw him persecuted by Saul, scorned by Sauls courtiers;
They touch him in his Religion. They saw him persecuted by Saul, scorned by Saul's courtiers;
pns32 vvb pno31 p-acp po31 n1. pns32 vvd pno31 vvn p-acp np1, vvd p-acp np1 n2;
(15) text (DIV1)
1005
Image 285
6195
they see him driven up and downe, as a Partridge in the Wildernesse: they saw him banished from the Sanctuarie, destitute of friends;
they see him driven up and down, as a Partridge in the Wilderness: they saw him banished from the Sanctuary, destitute of Friends;
pns32 vvb pno31 vvn a-acp cc a-acp, c-acp dt n1 p-acp dt n1: pns32 vvd pno31 vvn p-acp dt n1, j pp-f n2;
(15) text (DIV1)
1005
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6196
they saw him in this disconsolate estate, and they judge by sence and appearance, that they thought he was a man that God regarded not at all,
they saw him in this disconsolate estate, and they judge by sense and appearance, that they Thought he was a man that God regarded not At all,
pns32 vvd pno31 p-acp d j n1, cc pns32 vvb p-acp n1 cc n1, cst pns32 vvd pns31 vbds dt n1 cst np1 vvd xx p-acp d,
(15) text (DIV1)
1005
Image 285
6197
therefore say they, where is thy God?
Therefore say they, where is thy God?
av vvb pns32, c-crq vbz po21 n1?
(15) text (DIV1)
1005
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6198
Gods children are impatient as farre as they are men, of reproaches, but so farre as they are Christian men, they are impatient of reproaches in Religion, where is now thy God? They were not such desperate Atheists as to thinke there was no God, to call in question whether there were a God or no, (though indeed they were little better:) but they rather reproach,God's children Are impatient as Far as they Are men, of Reproaches, but so Far as they Are Christian men, they Are impatient of Reproaches in Religion, where is now thy God? They were not such desperate Atheists as to think there was no God, to call in question whither there were a God or no, (though indeed they were little better:) but they rather reproach,
npg1 n2 vbr j c-acp av-j c-acp pns32 vbr n2, pp-f n2, cc-acp av av-j c-acp pns32 vbr njp n2, pns32 vbr j pp-f n2 p-acp n1, c-crq vbz av po21 n1? pns32 vbdr xx d j n2 a-acp pc-acp vvi a-acp vbds dx n1, pc-acp vvi p-acp n1 cs pc-acp vbdr dt n1 cc uh-dx, (cs av pns32 vbdr av-j jc:) cc-acp pns32 av-c vvi,
(15) text (DIV1)
1006
Image 285
6199
and upbraid him with his singularity;
and upbraid him with his singularity;
cc vvi pno31 p-acp po31 n1;
(15) text (DIV1)
1006
Image 285
6200
where is thy God? You are one of Gods darlings, you are one that thought no body served God but you, you are one that will goe alone, your God. where is thy God? You Are one of God's darlings, you Are one that Thought no body served God but you, you Are one that will go alone, your God.
c-crq vbz po21 n1? pn22 vbr crd pp-f npg1 n2-jn, pn22 vbr crd cst vvd dx n1 vvn np1 p-acp pn22, pn22 vbr crd cst vmb vvi av-j, po22 n1.
(15) text (DIV1)
1006
Image 285
6201
So this is an ordinary reproach, an ordinary part for wicked men, to cast at the best people, especially when they are in miserie:
So this is an ordinary reproach, an ordinary part for wicked men, to cast At the best people, especially when they Are in misery:
av d vbz dt j n1, dt j n1 p-acp j n2, pc-acp vvi p-acp dt js n1, av-j c-crq pns32 vbr p-acp n1:
(15) text (DIV1)
1007
Image 285
6202
what is become of your profession now? what is become of your forwardnesse, and strictnesse now? what is become of your much reading,
what is become of your profession now? what is become of your forwardness, and strictness now? what is become of your much reading,
r-crq vbz vvn pp-f po22 n1 av? q-crq vbz vvn pp-f po22 n1, cc n1 av? q-crq vbz vvn pp-f po22 d n-vvg,
(15) text (DIV1)
1007
Image 285
6203
and hearing now? and your doing such things now? what is become of your God that you bragged so of,
and hearing now? and your doing such things now? what is become of your God that you bragged so of,
cc vvg av? cc po22 vdg d n2 av? q-crq vbz vvn pp-f po22 n1 cst pn22 vvd av pp-f,
(15) text (DIV1)
1007
Image 285
6204
and thought your selves so happie in, as if he had beene no bodies God but yours? We may learn hence the disposition of wicked men;
and Thought your selves so happy in, as if he had been no bodies God but yours? We may Learn hence the disposition of wicked men;
cc vvd po22 n2 av j p-acp, c-acp cs pns31 vhd vbn dx n2 np1 p-acp png22? pns12 vmb vvi av dt n1 pp-f j n2;
(15) text (DIV1)
1007
Image 285
6205
it is a character of a poysonfull cursed disposition to upbraid a man with his Religion.
it is a character of a poisonful cursed disposition to upbraid a man with his Religion.
pn31 vbz dt n1 pp-f dt n1 j-vvn n1 pc-acp vvi dt n1 p-acp po31 n1.
(15) text (DIV1)
1007
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6206
But what is the scope? The scope is worse then the words, where is thy God? The scope is to shake his faith, and his confidence in God:
But what is the scope? The scope is Worse then the words, where is thy God? The scope is to shake his faith, and his confidence in God:
cc-acp q-crq vbz dt n1? dt n1 vbz jc cs dt n2, c-crq vbz po21 n1? dt n1 vbz pc-acp vvi po31 n1, cc po31 n1 p-acp np1:
(15) text (DIV1)
1008
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6207
and this is that that touched him so neerly, while they upbraided him, where is thy God? Indeed they had some probability and shew of truth;
and this is that that touched him so nearly, while they upbraided him, where is thy God? Indeed they had Some probability and show of truth;
cc d vbz d cst vvd pno31 av av-j, cs pns32 vvd pno31, c-crq vbz po21 n1? av pns32 vhd d n1 cc n1 pp-f n1;
(15) text (DIV1)
1008
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6208
for now God seemed opposite to him, when he was banished from his house, from that blessed communion with him that he had.
for now God seemed opposite to him, when he was banished from his house, from that blessed communion with him that he had.
c-acp av np1 vvd j-jn p-acp pno31, c-crq pns31 vbds vvn p-acp po31 n1, p-acp cst j-vvn n1 p-acp pno31 cst pns31 vhd.
(15) text (DIV1)
1008
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6209
Their purpose was therefore to shake his faith, and affiance in God, and herein they shewed themselves right the Children of the Devill, whose scope is to shake the faith,
Their purpose was Therefore to shake his faith, and affiance in God, and herein they showed themselves right the Children of the devil, whose scope is to shake the faith,
po32 n1 vbds av pc-acp vvi po31 n1, cc n1 p-acp np1, cc av pns32 vvd px32 vvi dt n2 pp-f dt n1, rg-crq n1 vbz pc-acp vvi dt n1,
(15) text (DIV1)
1008
Image 285
6210
and affiance of Gods people, in all his temptations, and by his instruments.
and affiance of God's people, in all his temptations, and by his Instruments.
cc n1 pp-f n2 n1, p-acp d po31 n2, cc p-acp po31 n2.
(15) text (DIV1)
1008
Image 285
6211
For the Devill knowes well enough, that as long as God, and the soule joyne together, it is in vaine to trouble any man? therefore he labours to put jealousies to accuse God to man, and man to God.
For the devil knows well enough, that as long as God, and the soul join together, it is in vain to trouble any man? Therefore he labours to put jealousies to accuse God to man, and man to God.
p-acp dt n1 vvz av av-d, cst c-acp av-j c-acp np1, cc dt n1 vvb av, pn31 vbz p-acp j pc-acp vvi d n1? av pns31 vvz pc-acp vvi n2 pc-acp vvi np1 p-acp n1, cc n1 p-acp np1.
(15) text (DIV1)
1008
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He knowes there is nothing in the world can stand against God;
He knows there is nothing in the world can stand against God;
pns31 vvz a-acp vbz pix p-acp dt n1 vmb vvi p-acp np1;
(15) text (DIV1)
1008
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6213
as long as we make God our confidence, all his enterprises are in vaine, his scope is therefore to shake our affiance in God, where is thy God? So he dealt with the head of the Church, our blessed Saviour himselfe,
as long as we make God our confidence, all his enterprises Are in vain, his scope is Therefore to shake our affiance in God, where is thy God? So he dealt with the head of the Church, our blessed Saviour himself,
c-acp av-j c-acp pns12 vvb np1 po12 n1, d po31 n2 vbr p-acp j, po31 n1 vbz av pc-acp vvi po12 n1 p-acp np1, q-crq vbz po21 n1? av pns31 vvd p-acp dt n1 pp-f dt n1, po12 j-vvn n1 px31,
(15) text (DIV1)
1008
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6214
when he came to tempt him, If thou be the Sonne of God, command these stones to be made bread;
when he Come to tempt him, If thou be the Son of God, command these stones to be made bred;
c-crq pns31 vvd pc-acp vvi pno31, cs pns21 vbb dt n1 pp-f np1, vvb d n2 pc-acp vbi vvn n1;
(15) text (DIV1)
1008
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he comes with an If, he laboured to shake him in his Sonneship.
he comes with an If, he laboured to shake him in his Sonship.
pns31 vvz p-acp dt cs, pns31 vvd pc-acp vvi pno31 p-acp po31 n1.
(15) text (DIV1)
1008
Image 285
6216
The Devill since he was divided from God himselfe eternally, is become a spirit of division, he labors to divide the Sonne from the Father, he labors to divide even God the Father from his owne Sonne:
The devil since he was divided from God himself eternally, is become a Spirit of division, he labors to divide the Son from the Father, he labors to divide even God the Father from his own Son:
dt n1 c-acp pns31 vbds vvn p-acp np1 px31 av-j, vbz vvn dt n1 pp-f n1, pns31 vvz pc-acp vvi dt n1 p-acp dt n1, pns31 vvz pc-acp vvi av np1 dt n1 p-acp po31 d n1:
(15) text (DIV1)
1008
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If thou be the Sonne of God. If thou be the Son of God.
cs pns21 vbb dt n1 pp-f np1.
(15) text (DIV1)
1008
Image 285
6218
So he labors to sever Christians from their head Christ, subjects from their Princes, and Princes from their subjects, friends from friends, and one from another:
So he labors to sever Christians from their head christ, subject's from their Princes, and Princes from their subject's, Friends from Friends, and one from Another:
av pns31 vvz pc-acp vvi np1 p-acp po32 n1 np1, n2-jn p-acp po32 n2, cc n2 p-acp po32 n2-jn, n2 p-acp n2, cc pi p-acp n-jn:
(15) text (DIV1)
1008
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he is a spirit of division, where is thy God? There was his scope, to breed division,
he is a Spirit of division, where is thy God? There was his scope, to breed division,
pns31 vbz dt n1 pp-f n1, c-crq vbz po21 n1? a-acp vbds po31 n1, pc-acp vvi n1,
(15) text (DIV1)
1008
Image 285
6220
if he could, betweene his heart and God, that he might call God into jealousie, as if he had not regarded him:
if he could, between his heart and God, that he might call God into jealousy, as if he had not regarded him:
cs pns31 vmd, p-acp po31 n1 cc n1, cst pns31 vmd vvi np1 p-acp n1, c-acp cs pns31 vhd xx vvn pno31:
(15) text (DIV1)
1008
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6221
thou hast taken a great deale of paines in serving thy God, thou seest how he regards thee now, where is thy God?
thou hast taken a great deal of pains in serving thy God, thou See how he regards thee now, where is thy God?
pns21 vh2 vvn dt j n1 pp-f n2 p-acp vvg po21 n1, pns21 vv2 c-crq pns31 vvz pno21 av, c-crq vbz po21 n1?
(15) text (DIV1)
1008
Image 285
6222
We should labour to make this use of it, to counter-worke Satan; to strengthen that most of all, that the Devill labours to shake most of all:
We should labour to make this use of it, to counterwork Satan; to strengthen that most of all, that the devil labours to shake most of all:
pns12 vmd vvi pc-acp vvi d n1 pp-f pn31, p-acp n1 np1; pc-acp vvi cst ds pp-f d, cst dt n1 vvz pc-acp vvi ds pp-f d:
(15) text (DIV1)
1009
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6223
shall the Devill labour to shake our faith, and affiance in God above all other things,
shall the devil labour to shake our faith, and affiance in God above all other things,
vmb dt n1 vvb pc-acp vvi po12 n1, cc n1 p-acp np1 p-acp d j-jn n2,
(15) text (DIV1)
1009
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and shall we not labour to strengthen that? Above all things, let us looke to our head;
and shall we not labour to strengthen that? Above all things, let us look to our head;
cc vmb pns12 xx vvi pc-acp vvi d? p-acp d n2, vvb pno12 vvi p-acp po12 n1;
(15) text (DIV1)
1009
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6225
as the Serpent winds about, and keepes his head. Keepe faith, and keepe all: if faith be safe, all is safe, let us strengthen that, and strengthen all;
as the Serpent winds about, and keeps his head. Keep faith, and keep all: if faith be safe, all is safe, let us strengthen that, and strengthen all;
c-acp dt n1 n2 a-acp, cc vvz po31 n1. vvb n1, cc vvi d: cs n1 vbb j, d vbz j, vvb pno12 vvi d, cc vvi d;
(15) text (DIV1)
1009
Image 285
6226
weaken that, and we weaken all.
weaken that, and we weaken all.
vvi cst, cc pns12 vvi d.
(15) text (DIV1)
1009
Image 285
6227
What cares Satan for other sins that we fall into? he aymes at our assurance, that we may doubt of Gods love, whom we have beene so bold as to sinne against:
What Cares Satan for other Sins that we fallen into? he aims At our assurance, that we may doubt of God's love, whom we have been so bold as to sin against:
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(15) text (DIV1)
1009
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that is it he aymes at, to make weake faith in the particular acts of sinne we commit.
that is it he aims At, to make weak faith in the particular acts of sin we commit.
cst vbz pn31 pns31 vvz p-acp, pc-acp vvi j n1 p-acp dt j n2 pp-f n1 pns12 vvb.
(15) text (DIV1)
1009
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He knowes that sinne naturally breeds doubts, as flesh breed wormes:
He knows that sin naturally breeds doubts, as Flesh breed worms:
pns31 vvz d n1 av-j vvz n2, c-acp n1 vvi n2:
(15) text (DIV1)
1009
Image 285
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where sinne is, if it be in never such a little degree, he knowes it will breed doubt• …,
where sin is, if it be in never such a little degree, he knows it will breed doubt• …,
c-crq n1 vbz, cs pn31 vbb p-acp av d dt j n1, pns31 vvz pn31 vmb vvi n1 …,
(15) text (DIV1)
1009
Image 285
6231
and perplexities, and where they are, he hath that he would have; he labors to hinder that sweet communion that should be betweene the soule, and God:
and perplexities, and where they Are, he hath that he would have; he labors to hinder that sweet communion that should be between the soul, and God:
cc n2, cc c-crq pns32 vbr, pns31 vhz d pns31 vmd vhi; pns31 vvz pc-acp vvi d j n1 cst vmd vbi p-acp dt n1, cc np1:
(15) text (DIV1)
1009
Image 285
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where is now thy God? You see wicked men, are the children of the Devill right in this.where is now thy God? You see wicked men, Are the children of the devil right in this.
q-crq vbz av po21 n1? pn22 vvb j n2, vbr dt n2 pp-f dt n1 j-jn p-acp d.
(15) text (DIV1)
1009
Image 285
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Againe, they instance here in matter of Religion against him.
Again, they instance Here in matter of Religion against him.
av, pns32 n1 av p-acp n1 pp-f n1 p-acp pno31.
(15) text (DIV1)
1010
Image 285
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You see how readie wicked, and divelish minded men are, to tread over the hedge where it is lowest;
You see how ready wicked, and devilish minded men Are, to tread over the hedge where it is lowest;
pn22 vvb c-crq j j, cc j j-vvn n2 vbr, pc-acp vvi p-acp dt n1 c-crq pn31 vbz js;
(15) text (DIV1)
1010
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as the proverbe is, to adde affliction to affliction, especially in that that may touch a man nearest:
as the proverb is, to add affliction to affliction, especially in that that may touch a man nearest:
c-acp dt n1 vbz, pc-acp vvi n1 p-acp n1, av-j p-acp d cst vmb vvi dt n1 av-j:
(15) text (DIV1)
1010
Image 285
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they could not touch him nearer then in this, Where is thy God. They knew it well enough, where is now your Religion:
they could not touch him nearer then in this, Where is thy God. They knew it well enough, where is now your Religion:
pns32 vmd xx vvi pno31 jc cs p-acp d, q-crq vbz po21 n1. pns32 vvd pn31 av av-d, q-crq vbz av po22 n1:
(15) text (DIV1)
1010
Image 285
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this they thought would anger him to the heart: here is a devilish disposition:
this they Thought would anger him to the heart: Here is a devilish disposition:
d pns32 vvd vmd vvi pno31 p-acp dt n1: av vbz dt j n1:
(15) text (DIV1)
1010
Image 285
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you have a terrible Psalme for it, Psalme 109. of those that ad affliction to the afflicted, They are cursed persons. This is the disposition of wicked men, they have nomercy, malice we say is unsatiable.
you have a terrible Psalm for it, Psalm 109. of those that and affliction to the afflicted, They Are cursed Persons. This is the disposition of wicked men, they have nomercy, malice we say is unsatiable.
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(15) text (DIV1)
1010
Image 285
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One would thinke that our Saviour Christ, when he was upon the Crosse, racked there in all his parts, a man exposed to so much misery and scorne as he was, that they should have had pitty upon him;
One would think that our Saviour christ, when he was upon the Cross, racked there in all his parts, a man exposed to so much misery and scorn as he was, that they should have had pity upon him;
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(15) text (DIV1)
1010
Image 285
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but upon the Crosse, they reproached him, Aha, hee saved others, himselfe be cannot save; let him come from the Crosse, and we will believe in him.
but upon the Cross, they reproached him, Aha, he saved Others, himself be cannot save; let him come from the Cross, and we will believe in him.
cc-acp p-acp dt n1, pns32 vvd pno31, uh, pns31 j-vvn n2-jn, px31 vbi vmbx vvi; vvb pno31 vvi p-acp dt n1, cc pns12 vmb vvi p-acp pno31.
(15) text (DIV1)
1010
Image 285
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What abitter Sarchasme was this, that came from hekl it selfe.
What abitter Sarchasme was this, that Come from hekl it self.
q-crq j n1 vbds d, cst vvd p-acp av-j pn31 n1.
(15) text (DIV1)
1010
Image 285
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Nay when he was dead, one would have thought their maliee should have beene buried with his body.
Nay when he was dead, one would have Thought their maliee should have been buried with his body.
uh-x c-crq pns31 vbds j, pi vmd vhi vvn po32 n2 vmd vhi vbn vvn p-acp po31 n1.
(15) text (DIV1)
1010
Image 285
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Malice is ordinarily among men living, not the dead, but when he was dead, This Impostor said &c. They laboured to bury his good name, that nothing tending to his honour might remaine of him.
Malice is ordinarily among men living, not the dead, but when he was dead, This Impostor said etc. They laboured to bury his good name, that nothing tending to his honour might remain of him.
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(15) text (DIV1)
1010
Image 285
6244
Indeed it is the nature of malice to wish the not being of the thing it maliceth; no, not the name.
Indeed it is the nature of malice to wish the not being of the thing it maliceth; no, not the name.
np1 pn31 vbz dt n1 pp-f n1 pc-acp vvi dt xx vbg pp-f dt n1 pn31 vvz; uh-dx, xx dt n1.
(15) text (DIV1)
1010
Image 285
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Let his name perish from the earth. It was extremity of malice to worke upon this disadvantage:Let his name perish from the earth. It was extremity of malice to work upon this disadvantage:
vvb po31 n1 vvi p-acp dt n1. pn31 vbds n1 pp-f n1 pc-acp vvi p-acp d n1:
(15) text (DIV1)
1010
Image 285
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when they see him thus afflicted, to vex him with that he was most affected with, where is thy God.
when they see him thus afflicted, to vex him with that he was most affected with, where is thy God.
c-crq pns32 vvb pno31 av vvn, pc-acp vvi pno31 p-acp cst pns31 vbds av-ds vvn p-acp, c-crq vbz po21 n1.
(15) text (DIV1)
1010
Image 285
6247
Therefore let those that feele, and feed that divellish disposition in themselves, to insult over Gods people, especially in matters of Religion to vexe them;
Therefore let those that feel, and feed that devilish disposition in themselves, to insult over God's people, especially in matters of Religion to vex them;
av vvb d cst vvb, cc vvi d j n1 p-acp px32, pc-acp vvi p-acp ng1 n1, av-j p-acp n2 pp-f n1 pc-acp vvi pno32;
(15) text (DIV1)
1011
Image 285
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and when there is a wound already, to make the affliction greater, to adde affliction to affliction, let them iudge of what disposition they are. They say unto me.
and when there is a wound already, to make the affliction greater, to add affliction to affliction, let them judge of what disposition they Are. They say unto me.
cc c-crq pc-acp vbz dt n1 av, pc-acp vvi dt n1 jc, pc-acp vvi n1 p-acp n1, vvb pno32 vvi pp-f r-crq n1 pns32 vbr. pns32 vvb p-acp pno11.
(15) text (DIV1)
1011
Image 285
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You see here another circumstance, They say unto mee. They are so impudent, that they are not affraid to reproach him to his face, they say to him, as if they would stand to their reproach.
You see Here Another circumstance, They say unto me. They Are so impudent, that they Are not afraid to reproach him to his face, they say to him, as if they would stand to their reproach.
pn22 vvb av j-jn n1, pns32 vvb p-acp pno11. pns32 vbr av j, cst pns32 vbr xx j pc-acp vvi pno31 p-acp po31 n1, pns32 vvb p-acp pno31, c-acp cs pns32 vmd vvi p-acp po32 n1.
(15) text (DIV1)
1012
Image 285
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This is one circumstance of aggravation:
This is one circumstance of aggravation:
d vbz crd n1 pp-f n1:
(15) text (DIV1)
1012
Image 285
6251
indeed malice is very impudent, when it is come to the extremity, I onely observe it, that if we meet with such insolencie of malice, not to be discouraged, it hath bin thus before,
indeed malice is very impudent, when it is come to the extremity, I only observe it, that if we meet with such insolency of malice, not to be discouraged, it hath been thus before,
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(15) text (DIV1)
1012
Image 285
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and thus it will be to the end of the world. And then they are not wearied, their malice is unwearied; they say to mee. Daily.
and thus it will be to the end of the world. And then they Are not wearied, their malice is unwearied; they say to me. Daily.
cc av pn31 vmb vbi p-acp dt n1 pp-f dt n1. cc av pns32 vbr xx vvn, po32 n1 vbz j; pns32 vvb p-acp pno11. av-j.
(15) text (DIV1)
1012
Image 285
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Day by day, their malice is fed with a spring, with a malicious heart. A malicious heart, and a slanderous tongue alway goe well together.
Day by day, their malice is fed with a spring, with a malicious heart. A malicious heart, and a slanderous tongue always go well together.
n1 p-acp n1, po32 n1 vbz vvn p-acp dt n1, p-acp dt j n1. dt j n1, cc dt j n1 av vvi av av.
(15) text (DIV1)
1014
Image 285
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The Divell that was the first grand slanderer, hath communion with a malicious heart, and he foments malice,
The devil that was the First grand slanderer, hath communion with a malicious heart, and he foments malice,
dt n1 cst vbds dt ord j n1, vhz n1 p-acp dt j n1, cc pns31 n2 n1,
(15) text (DIV1)
1014
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and cherisheth that malicious poysonfull disposition: and a malicious disposition, never wants malicious words. As one saith, of anger, and furie, it ministreth weapons;
and Cherishes that malicious poisonful disposition: and a malicious disposition, never Wants malicious words. As one Says, of anger, and fury, it Ministereth weapons;
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so we may say of malice, and hatred, it ministreth words alway, a malicious heart will never want words.
so we may say of malice, and hatred, it Ministereth words always, a malicious heart will never want words.
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They say to me, daily, these are but circumstances, but yet they are somewhat considerable: for they tend to the aggravation of the disconsolate estate of this holie man;
They say to me, daily, these Are but Circumstances, but yet they Are somewhat considerable: for they tend to the aggravation of the disconsolate estate of this holy man;
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that he should meet with such wretched men, that had no pittie at all on him,
that he should meet with such wretched men, that had no pity At all on him,
cst pns31 vmd vvi p-acp d j n2, cst vhd dx n1 p-acp d p-acp pno31,
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but say to him dayly, Where is now thy God?
but say to him daily, Where is now thy God?
cc-acp vvb p-acp pno31 av-j, q-crq vbz av po21 n1?
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You see then from hence, that God is a God (as the Prophet saith) oft times hiding himselfe, that God vayles himselfe oft times to his children.
You see then from hence, that God is a God (as the Prophet Says) oft times hiding himself, that God vails himself oft times to his children.
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Not onely from the eyes of wicked men, that they thinke godly men deserted of God:
Not only from the eyes of wicked men, that they think godly men deserted of God:
xx av-j p-acp dt n2 pp-f j n2, cst pns32 vvb j n2 vvn pp-f np1:
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but sometimes from the very sence, and feeling of Gods children themselves, they are in such desertions, that they are faine to complaine that God hath hid himselfe,
but sometime from the very sense, and feeling of God's children themselves, they Are in such desertions, that they Are feign to complain that God hath hid himself,
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and is as a stranger to them. This is the state of Gods children in this world;
and is as a stranger to them. This is the state of God's children in this world;
cc vbz p-acp dt n1 p-acp pno32. d vbz dt n1 pp-f npg1 n2 p-acp d n1;
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though God love them dearely, as the apple of his eye, and as the signet on his hand:
though God love them dearly, as the apple of his eye, and as the signet on his hand:
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yet notwithstanding his carriage to them is oft times so strange, that those that looke upon their estate in this world, thinke they are men (as it were) for lorne, and destitute of God.
yet notwithstanding his carriage to them is oft times so strange, that those that look upon their estate in this world, think they Are men (as it were) for lost, and destitute of God.
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And this estate must needs be.
And this estate must needs be.
cc d n1 vmb av vbi.
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Because of necessitie, there must be a conformitie betweene us, and our Saviour, it was so with our Saviour, my God, my God,
Because of necessity, there must be a conformity between us, and our Saviour, it was so with our Saviour, my God, my God,
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why hast thou forsaken me? God was never nearer him in all his life then then;why hast thou forsaken me? God was never nearer him in all his life then then;
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and yet he cryes out; my God, my God, why hast thou forsaken me? And as he spake,
and yet he cries out; my God, my God, why hast thou forsaken me? And as he spoke,
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so the rest thought of him, as if he had beene a man forsaken; and so here they say to this holy man, where is thy God?
so the rest Thought of him, as if he had been a man forsaken; and so Here they say to this holy man, where is thy God?
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Therefore let us lay up this likewise for the strengthening of our faith in the like case, that we be not overmuch discouraged, if God hide himselfe:
Therefore let us lay up this likewise for the strengthening of our faith in the like case, that we be not overmuch discouraged, if God hide himself:
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if others thinke our estates miserable, and our selves thinke our selves so, it is no strange matter;
if Others think our estates miserable, and our selves think our selves so, it is no strange matter;
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it was thus with David, he was so neglected of God, that they thought God had cleane forsaken him, where is thy God?
it was thus with David, he was so neglected of God, that they Thought God had clean forsaken him, where is thy God?
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Our life is now hid with Christ, as the Apostle saith, Colos. 3. We have a blessed, and glorious life, but it is hid in our head.
Our life is now hid with christ, as the Apostle Says, Colos 3. We have a blessed, and glorious life, but it is hid in our head.
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Even as in winter time, the trees have a life, but it is hid in the roote;
Even as in winter time, the trees have a life, but it is hid in the root;
j c-acp p-acp n1 n1, dt n2 vhb dt n1, cc-acp pn31 vbz vvn p-acp dt n1;
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so a Christian hath a blessed condition at all times, but his glory and happinesse is hid in his head;
so a Christian hath a blessed condition At all times, but his glory and happiness is hid in his head;
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and there is a cloud betweene him, and his happinesse: Therefore let us support our selves with this in all times:
and there is a cloud between him, and his happiness: Therefore let us support our selves with this in all times:
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was God gone from David indeed, when they said, Where is thy God? Oh, no, God was as neare David now as ever he was, nay rather nearer.
was God gone from David indeed, when they said, Where is thy God? O, no, God was as near David now as ever he was, nay rather nearer.
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God was never nearer Moses then when he was sprawling upon the water in that Arke they had made for him.
God was never nearer Moses then when he was sprawling upon the water in that Ark they had made for him.
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He was never nearer Daniel, then when he was in the Lyons Den;
He was never nearer daniel, then when he was in the Lyons Den;
pns31 vbds av-x jc np1, av c-crq pns31 vbds p-acp dt ng1 n1;
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God came betweene the Lyons teeth, and Daniel; and as I said, he was never nearer our Saviour then when he was on the Crosse.
God Come between the Lyons teeth, and daniel; and as I said, he was never nearer our Saviour then when he was on the Cross.
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And he was never nearer to David, then when they said, where is thy God? When trouble is neare, God is never farre off;
And he was never nearer to David, then when they said, where is thy God? When trouble is near, God is never Far off;
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that is an argument to make God neare, Lord be not farre off, for trouble is neare.
that is an argument to make God near, Lord be not Far off, for trouble is near.
d vbz dt n1 pc-acp vvi np1 av-j, n1 vbb xx av-j a-acp, p-acp n1 vbz j.
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And extremitie, and danger, and trouble, it is Gods best opportunitie to be with his children,
And extremity, and danger, and trouble, it is God's best opportunity to be with his children,
cc n1, cc n1, cc vvi, pn31 vbz ng1 js n1 pc-acp vbi p-acp po31 n2,
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how ever he doe not helpe for the present oft times. Where is thy God?
how ever he do not help for the present oft times. Where is thy God?
c-crq av pns31 vdb xx vvi p-acp dt j av n2. q-crq vbz po21 n1?
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David might rather have said to them, where are your eyes? where is your sight? for God is not only in heaven, but in me.David might rather have said to them, where Are your eyes? where is your sighed? for God is not only in heaven, but in me.
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Though David was shut from the Sanctuary; yet Davids soule was a sanctuary for God: for God is not tyed to a sanctuary made with hands.
Though David was shut from the Sanctuary; yet Davids soul was a sanctuary for God: for God is not tied to a sanctuary made with hands.
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God hath two Sanctuaries, he hath two heavens:
God hath two Sanctuaries, he hath two heavens:
np1 vhz crd n2, pns31 vhz crd n2:
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the heaven of heavens, and a broken spirit, God dwelt in David as in his Temple.
the heaven of heavens, and a broken Spirit, God dwelled in David as in his Temple.
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God was with David and in him;
God was with David and in him;
np1 vbds p-acp np1 cc p-acp pno31;
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and he was never more with him, nor never more in him, then in his greatest afflictions:
and he was never more with him, nor never more in him, then in his greatest afflictions:
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they wanted eyes, he wanted not God. Though sometimes God hide himselfe, not onely from the world,
they wanted eyes, he wanted not God. Though sometime God hide himself, not only from the world,
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but from his owne children, yet he is there, howsoever their sorrow is such, that it dims their sight,
but from his own children, yet he is there, howsoever their sorrow is such, that it dims their sighed,
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as we see in Hagar, so that they cannot see him for the present:
as we see in Hagar, so that they cannot see him for the present:
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he sometimes lookes in their face, as we see Mary, she could not see Christ distinctly,
he sometime looks in their face, as we see Marry, she could not see christ distinctly,
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but thought him to be the Gardiner.
but Thought him to be the Gardener.
cc-acp vvd pno31 pc-acp vbi dt n1.
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There is a kind of concealement a while in heavenly wisedome, yet notwithstanding, God is with his children alwayes,
There is a kind of concealment a while in heavenly Wisdom, yet notwithstanding, God is with his children always,
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and they know it by faith, though not by feeling alwayes.
and they know it by faith, though not by feeling always.
cc pns32 vvb pn31 p-acp n1, cs xx p-acp vvg av.
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As we know what Iacoh said, God was in this place, and I was not aware;
As we know what Jacob said, God was in this place, and I was not aware;
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when he slept upon the stone, and had that heavenly vision.
when he slept upon the stone, and had that heavenly vision.
c-crq pns31 vvd p-acp dt n1, cc vhd d j n1.
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So it is with Gods people in their trouble, God is with his Church, and children,
So it is with God's people in their trouble, God is with his Church, and children,
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and wicked men are not aware of it: Christ is in them, and they are not aware of it.
and wicked men Are not aware of it: christ is in them, and they Are not aware of it.
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Christ was in the Saints, when Saul persecuted them, and Paul was not aware of it: christ was in the Saints, when Saul persecuted them, and Paul was not aware of it:
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Saul, Saul, why persecutest thou me? who art thou Lord? saith he;Saul, Saul, why Persecutest thou me? who art thou Lord? Says he;
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alas, he dreamed not of Christ. How ever wicked men of the world thinke, yet God is neare his owne children, in the most disconsolate condition that can be.
alas, he dreamed not of christ. How ever wicked men of the world think, yet God is near his own children, in the most disconsolate condition that can be.
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It is (when they say, where is thy God?) as if a man should aske what is become of the Moone, betweene the old,
It is (when they say, where is thy God?) as if a man should ask what is become of the Moon, between the old,
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and the new, when the darke side is towards us? when we see no Moone at all for a time, till the new come:
and the new, when the dark side is towards us? when we see no Moon At all for a time, till the new come:
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The Moone is neare, and more enlightned with the Sunne then, then at other times, and is nearer to him.
The Moon is near, and more enlightened with the Sun then, then At other times, and is nearer to him.
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So in affictions, how ever, the darke side of Gods children be toward the world that they cannot see them:
So in Afflictions, how ever, the dark side of God's children be towards the world that they cannot see them:
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yet their light side is towards God, God shines upon them, and enlightens them more then, at that time with solid comfort that keepes them from sinking, then at other times:
yet their Light side is towards God, God shines upon them, and enlightens them more then, At that time with solid Comfort that keeps them from sinking, then At other times:
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therefore it was an ignorant question of them to aske, where is thy God? It shewed they were Ignorant of the passages of Gods dealing with his children,
Therefore it was an ignorant question of them to ask, where is thy God? It showed they were Ignorant of the passages of God's dealing with his children,
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as indeed none are greater Atheists then your scoffers.
as indeed none Are greater Atheists then your scoffers.
c-acp av pix vbr jc n2 cs po22 n2.
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Where is thy God? As if God had beene onely a God of observation, to be observed outwardly in all his passages toward his children,Where is thy God? As if God had been only a God of observation, to be observed outwardly in all his passages towards his children,
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whereas, as I said, he is a God hiding himselfe oft times; and he shewes himselfe in contrary conditions most of all, most comfortably: his worke is by contraries.
whereas, as I said, he is a God hiding himself oft times; and he shows himself in contrary conditions most of all, most comfortably: his work is by contraries.
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But these carnall men were Ignorant of the mysteries of Religion, and the mysteries of Divine providence towards Gods children:
But these carnal men were Ignorant of the Mysteres of Religion, and the Mysteres of Divine providence towards God's children:
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therefore their question savours of their disposition, where is now thy God? Thus briefely I have gone over their disposition,
Therefore their question savours of their disposition, where is now thy God? Thus briefly I have gone over their disposition,
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and carriage towards the holy man David. That they were enemies, of hostile nature, and disposition,
and carriage towards the holy man David. That they were enemies, of hostile nature, and disposition,
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& they reproached him, and dayly, and that in his Religion, where is thy God?
& they reproached him, and daily, and that in his Religion, where is thy God?
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I beseech you let us look to it in time, that it may not be truly said to us, by way of upbraiding, where is now thy God? God may be strange to us indeed, let us so carry our selves,
I beseech you let us look to it in time, that it may not be truly said to us, by Way of upbraiding, where is now thy God? God may be strange to us indeed, let us so carry our selves,
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(15) text (DIV1)
1021
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as that God may owne us in the worst times. If they had said this truly:
as that God may own us in the worst times. If they had said this truly:
c-acp cst np1 vmb vvi pno12 p-acp dt js n2. cs pns32 vhd vvn d av-j:
(15) text (DIV1)
1021
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how grievous had it beene to David? but it was more malice then truth. For David found experience of God;
how grievous had it been to David? but it was more malice then truth. For David found experience of God;
c-crq j vhd pn31 vbn p-acp np1? p-acp pn31 vbds dc n1 cs n1. p-acp np1 vvn n1 pp-f np1;
(15) text (DIV1)
1021
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6322
he might rather have upbraided them, where is your God? and there is no wicked man,
he might rather have upbraided them, where is your God? and there is no wicked man,
pns31 vmd av-c vhi vvn pno32, c-crq vbz po22 n1? cc pc-acp vbz dx j n1,
(15) text (DIV1)
1021
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but a man may in h• … s greatest extremity upbraid him, and that in truth, where is your God? your riches, honour,
but a man may in h• … s greatest extremity upbraid him, and that in truth, where is your God? your riches, honour,
cc-acp dt n1 vmb p-acp n1 … sy js n1 vvi pno31, cc cst p-acp n1, c-crq vbz po22 n1? po22 n2, n1,
(15) text (DIV1)
1021
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and estate? where is all this that you supproted your selfe with, and bore your selfe so big on, that you despised all others? what is become of all now? A man cannot stand in a thing that stands not it selfe.
and estate? where is all this that you supproted your self with, and boar your self so big on, that you despised all Others? what is become of all now? A man cannot stand in a thing that Stands not it self.
cc n1? q-crq vbz d d cst pn22 vvn po22 n1 p-acp, cc vvd po22 n1 av j p-acp, cst pn22 vvd d n2-jn? q-crq vbz vvn pp-f d av? dt n1 vmbx vvi p-acp dt n1 cst vvz xx pn31 n1.
(15) text (DIV1)
1021
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A man cannot build upon that that hath no good foundation:
A man cannot built upon that that hath no good Foundation:
dt n1 vmbx vvi p-acp d cst vhz dx j n1:
(15) text (DIV1)
1021
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Now all men that are not truly religious, they have some Idoll or other that will deceive them:
Now all men that Are not truly religious, they have Some Idol or other that will deceive them:
av d n2 cst vbr xx av-j j, pns32 vhb d n1 cc n-jn cst vmb vvi pno32:
(15) text (DIV1)
1021
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therefore a man may truly say to them, that which they falsly, and maliciously say to Gods people, where is your God?
Therefore a man may truly say to them, that which they falsely, and maliciously say to God's people, where is your God?
av dt n1 vmb av-j vvi p-acp pno32, cst r-crq pns32 av-j, cc av-j vvb p-acp ng1 n1, c-crq vbz po22 n1?
(15) text (DIV1)
1021
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So much for their disposition, and carriage. Now how stands David affected with this? that is the second part.
So much for their disposition, and carriage. Now how Stands David affected with this? that is the second part.
av av-d c-acp po32 n1, cc n1. av q-crq vvz np1 vvn p-acp d? d vbz dt ord n1.
(15) text (DIV1)
1022
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At with a sword in my bones. It was as a sword to his bones. Now that that toucheth the bones is the most exquisite griefe.
At with a sword in my bones. It was as a sword to his bones. Now that that touches the bones is the most exquisite grief.
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(15) text (DIV1)
1022
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That that we call the griefe of the teeth, you see what an exquisite griefe, it is, in that little member;
That that we call the grief of the teeth, you see what an exquisite grief, it is, in that little member;
d cst pns12 vvb dt n1 pp-f dt n2, pn22 vvb r-crq dt j n1, pn31 vbz, p-acp cst j n1;
(15) text (DIV1)
1023
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when the bones are cut or touched, it is a most exquisite griefe: As with a sword in my bones, my enemies reproach me.
when the bones Are Cut or touched, it is a most exquisite grief: As with a sword in my bones, my enemies reproach me.
c-crq dt n2 vbr vvn cc vvn, pn31 vbz dt av-ds j n1: a-acp p-acp dt n1 p-acp po11 n2, po11 n2 vvb pno11.
(15) text (DIV1)
1023
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What was the matter that this reproach, where is thy God? touched him so to the quick? what was the cause! The causes were diverse? First of all concerning God:
What was the matter that this reproach, where is thy God? touched him so to the quick? what was the cause! The Causes were diverse? First of all Concerning God:
q-crq vbds dt n1 cst d n1, c-crq vbz po21 n1? vvd pno31 av p-acp dt j? q-crq vbds dt n1! dt n2 vbdr j? ord pp-f d vvg np1:
(15) text (DIV1)
1023
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for when they said to him, Where is thy God?
for when they said to him, Where is thy God?
c-acp c-crq pns32 vvd p-acp pno31, q-crq vbz po21 n1?
(15) text (DIV1)
1025
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First, it tended to the reproach of God, as if God were so fickle a friend,
First, it tended to the reproach of God, as if God were so fickle a friend,
ord, pn31 vvd p-acp dt n1 pp-f np1, c-acp cs np1 vbdr av j dt n1,
(15) text (DIV1)
1026
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as to desert his best friends in the time of misery;
as to desert his best Friends in the time of misery;
c-acp pc-acp vvi po31 js n2 p-acp dt n1 pp-f n1;
(15) text (DIV1)
1026
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this touched upon God, by way of disparagement, therefore it must needs touch David, who was Gods friend.
this touched upon God, by Way of disparagement, Therefore it must needs touch David, who was God's friend.
d vvd p-acp np1, p-acp n1 pp-f n1, av pn31 vmb av vvi np1, r-crq vbds npg1 n1.
(15) text (DIV1)
1026
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Then againe it touched God in another thing, in his manner of providence;
Then again it touched God in Another thing, in his manner of providence;
av av pn31 vvd np1 p-acp j-jn n1, p-acp po31 n1 pp-f n1;
(15) text (DIV1)
1027
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as if he had beene a God of the Hills, and not of the Vallies, as if he had been a God for one time,
as if he had been a God of the Hills, and not of the Valleys, as if he had been a God for one time,
c-acp cs pns31 vhd vbn dt n1 pp-f dt n2, cc xx pp-f dt n2, c-acp cs pns31 vhd vbn dt n1 p-acp crd n1,
(15) text (DIV1)
1027
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and not for another, where is now thy God? what is become of him?
and not for Another, where is now thy God? what is become of him?
cc xx p-acp j-jn, c-crq vbz av po21 n1? q-crq vbz vvn pp-f pno31?
(15) text (DIV1)
1027
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Againe in the third place, it touched upon him in this, as if he had favoured them (being cursed form all hypocrites) more then David: as if he had favoured their form all, hypocriticall, base, dead courses, that were most abominable to God• … for these persecutors were Sauls courtiers, and other enemies;
Again in the third place, it touched upon him in this, as if he had favoured them (being cursed from all Hypocrites) more then David: as if he had favoured their from all, hypocritical, base, dead courses, that were most abominable to God• … for these persecutors were Saul's courtiers, and other enemies;
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(15) text (DIV1)
1028
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wicked men, they thought to justifie their owne wayes by this reproach. You see we are as good as you:
wicked men, they Thought to justify their own ways by this reproach. You see we Are as good as you:
j n2, pns32 vvd pc-acp vvi po32 d n2 p-acp d n1. pn22 vvb pns12 vbr a-acp j c-acp pn22:
(15) text (DIV1)
1028
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God respects us, wee fall not into such miseries, wee have recourse to Saul, though he have cast out you, and others &c. So it tended to Gods reproach in that;
God respects us, we fallen not into such misery's, we have recourse to Saul, though he have cast out you, and Others etc. So it tended to God's reproach in that;
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(15) text (DIV1)
1028
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as if God had justified their course: as if they had been dearer to him, that were most abominable.
as if God had justified their course: as if they had been Dearer to him, that were most abominable.
c-acp cs np1 vhd vvn po32 n1: c-acp cs pns32 vhd vbn jc-jn pc-acp pno31, cst vbdr av-ds j.
(15) text (DIV1)
1028
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And this is to make an Idoll of God, to make God justifie those courses that he most abhors;
And this is to make an Idol of God, to make God justify those courses that he most abhors;
cc d vbz pc-acp vvi dt n1 pp-f np1, pc-acp vvi np1 vvi d n2 cst pns31 av-ds vvz;
(15) text (DIV1)
1029
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as it is in Psal. 50. Thou thoughtest I was like unto thee. as it is in Psalm 50. Thou thoughtest I was like unto thee.
p-acp pn31 vbz p-acp np1 crd pns21 vvd2 pns11 vbds av-j p-acp pno21.
(15) text (DIV1)
1029
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Because God lets a wicked man alone, thou thoughtest that I was a companion for thee,
Because God lets a wicked man alone, thou thoughtest that I was a Companion for thee,
p-acp np1 vvz dt j n1 av-j, pns21 vvd2 cst pns11 vbds dt n1 p-acp pno21,
(15) text (DIV1)
1029
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and would take thee by the hand, whereas God will not doe so.
and would take thee by the hand, whereas God will not do so.
cc vmd vvi pno21 p-acp dt n1, cs np1 vmb xx vdi av.
(15) text (DIV1)
1029
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In these three respects especially, God was wronged, when they said, where is thy God? As if thee had n• … beene a true and faithfull friend to his Children.
In these three respects especially, God was wronged, when they said, where is thy God? As if thee had n• … been a true and faithful friend to his Children.
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(15) text (DIV1)
1030
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And besides, as if hee had not a providence over his children in the worst condition.
And beside, as if he had not a providence over his children in the worst condition.
cc a-acp, c-acp cs pns31 vhd xx dt n1 p-acp po31 n2 p-acp dt js n1.
(15) text (DIV1)
1030
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As if he had allowed, and liked of the base carriage and condition, and profession of these wretched men,
As if he had allowed, and liked of the base carriage and condition, and profession of these wretched men,
p-acp cs pns31 vhd vvn, cc vvd pp-f dt j n1 cc n1, cc n1 pp-f d j n2,
(15) text (DIV1)
1030
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as well as of Davids: where is now thy God? you see God respects us, as well as you;
as well as of Davids: where is now thy God? you see God respects us, as well as you;
c-acp av c-acp pp-f np1: c-crq vbz av po21 n1? pn22 vvb np1 vvz pno12, c-acp av c-acp pn22;
(15) text (DIV1)
1030
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but there was no such matter, he respected David more then a thousand of them.
but there was no such matter, he respected David more then a thousand of them.
cc-acp a-acp vbds dx d n1, pns31 vvd np1 av-dc cs dt crd pp-f pno32.
(15) text (DIV1)
1030
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Againe, this touched upon religion it selfe, this reproach, where is now thy God? where is your goodly profession? as if it were in vaine to serve God; a horrible reproach to religion.
Again, this touched upon Religion it self, this reproach, where is now thy God? where is your goodly profession? as if it were in vain to serve God; a horrible reproach to Religion.
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(15) text (DIV1)
1031
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It is not in vaine altogether to serve the Devill, he bestowes somewhat upon his servants:
It is not in vain altogether to serve the devil, he bestows somewhat upon his Servants:
pn31 vbz xx p-acp j av pc-acp vvi dt n1, pns31 vvz av p-acp po31 n2:
(15) text (DIV1)
1031
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this was a base thought, to think that God would do no good to them that serve him, that is the fountaine of all good, that doth good to his enemies, that suffers his Sun to shine upon his enemies:
this was a base Thought, to think that God would do no good to them that serve him, that is the fountain of all good, that does good to his enemies, that suffers his Sun to shine upon his enemies:
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(15) text (DIV1)
1031
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for him to desert his friends, for a man to be truly religious, and to get nothing by it;
for him to desert his Friends, for a man to be truly religious, and to get nothing by it;
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(15) text (DIV1)
1031
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this tended to the reproach of religion, and through Davids sides they strike at God,
this tended to the reproach of Religion, and through Davids sides they strike At God,
d vvd p-acp dt n1 pp-f n1, cc p-acp npg1 n2 pns32 vvb p-acp np1,
(15) text (DIV1)
1031
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and religion, as if it were in vaine to serve God, as they said in Malachies time.
and Religion, as if it were in vain to serve God, as they said in Malachies time.
cc n1, c-acp cs pn31 vbdr p-acp j pc-acp vvi np1, c-acp pns32 vvd p-acp n2 n1.
(15) text (DIV1)
1031
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And indeed this is in the hearts of men now a dayes, if they see a man that makes care and conscience of his wayes under a cloud,
And indeed this is in the hearts of men now a days, if they see a man that makes care and conscience of his ways under a cloud,
cc av d vbz p-acp dt n2 pp-f n2 av dt n2, cs pns32 vvb dt n1 cst vvz n1 cc n1 pp-f po31 n2 p-acp dt n1,
(15) text (DIV1)
1031
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or that he doth not so prosper in the world as others doe:
or that he does not so prosper in the world as Others doe:
cc cst pns31 vdz xx av vvi p-acp dt n1 p-acp ng2-jn n1:
(15) text (DIV1)
1031
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they begin to have weake concei• … s of the profession of religion, as if that were the cause,
they begin to have weak concei• … s of the profession of Religion, as if that were the cause,
pns32 vvb pc-acp vhi j n1 … sy pp-f dt n1 pp-f n1, c-acp cs d vbdr dt n1,
(15) text (DIV1)
1031
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as if there were nothing gotten by serving of God:
as if there were nothing got by serving of God:
c-acp cs pc-acp vbdr pix vvn p-acp vvg pp-f np1:
(15) text (DIV1)
1031
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but we may be loose professors, and goe in • … bertine course and please God as well as others.
but we may be lose professors, and go in • … bertine course and please God as well as Others.
cc-acp pns12 vmb vbi j n2, cc vvi p-acp • … n1 n1 cc vvb np1 c-acp av c-acp n2-jn.
(15) text (DIV1)
1031
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This is a great griefe to Gods children;
This is a great grief to God's children;
d vbz dt j n1 p-acp npg1 n2;
(15) text (DIV1)
1031
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they know well enough it is not invain to serve God, God is not a barren wildernesse to those that serve him:
they know well enough it is not invain to serve God, God is not a barren Wilderness to those that serve him:
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(15) text (DIV1)
1031
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they are not barren ground that are carefull in his service:
they Are not barren ground that Are careful in his service:
pns32 vbr xx j n1 cst vbr j p-acp po31 n1:
(15) text (DIV1)
1031
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so you see upon what ground he was thus affected, because God and Religion was touched in it.
so you see upon what ground he was thus affected, Because God and Religion was touched in it.
av pn22 vvb p-acp r-crq n1 pns31 vbds av vvn, c-acp np1 cc n1 vbds vvn p-acp pn31.
(15) text (DIV1)
1031
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Take away a godly mans religion, and his God whom he serves in Religion, you take away his life:
Take away a godly men Religion, and his God whom he serves in Religion, you take away his life:
vvb av dt j ng1 n1, cc po31 n1 ro-crq pns31 vvz p-acp n1, pn22 vvb av po31 n1:
(15) text (DIV1)
1032
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touch him in that, you touch him in his best free-hold:
touch him in that, you touch him in his best freehold:
vvb pno31 p-acp d, pn22 vvb pno31 p-acp po31 js n1:
(15) text (DIV1)
1032
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Therefore when these malicious enemies say, Where is thy God? they could not more touch David then so.
Therefore when these malicious enemies say, Where is thy God? they could not more touch David then so.
av c-crq d j n2 vvb, q-crq vbz po21 n1? pns32 vmd xx dc n1 np1 av av.
(15) text (DIV1)
1032
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Prophane men of the world, come and tell them of Religion, and such things, alas they turne it off with scorne;
Profane men of the world, come and tell them of Religion, and such things, alas they turn it off with scorn;
j n2 pp-f dt n1, vvb cc vvi pno32 pp-f n1, cc d n2, uh pns32 vvb pn31 a-acp p-acp n1;
(15) text (DIV1)
1032
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for they would have the world know, that they are not very religious:
for they would have the world know, that they Are not very religious:
c-acp pns32 vmd vhi dt n1 vvb, cst pns32 vbr xx av j:
(15) text (DIV1)
1032
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they never speake of God and of religion, but in scorne, or by way of discourse:
they never speak of God and of Religion, but in scorn, or by Way of discourse:
pns32 av-x vvb pp-f np1 cc pp-f n1, cc-acp p-acp n1, cc p-acp n1 pp-f n1:
(15) text (DIV1)
1032
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but a man that is religious to purpose, and makes it his trade, makes it that whereby hee hopes to bee saved;
but a man that is religious to purpose, and makes it his trade, makes it that whereby he hope's to be saved;
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(15) text (DIV1)
1032
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hee takes to heart any thing that is spoken against Religion:
he Takes to heart any thing that is spoken against Religion:
pns31 vvz p-acp n1 d n1 cst vbz vvn p-acp n1:
(15) text (DIV1)
1032
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their words are as a sword in his bones, while they say unto him, where is thy God? It is better to bee distempered,
their words Are as a sword in his bones, while they say unto him, where is thy God? It is better to be distempered,
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(15) text (DIV1)
1032
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then not to be moved, when God and Religion are touched.
then not to be moved, when God and Religion Are touched.
cs xx pc-acp vbi vvn, c-crq np1 cc n1 vbr vvn.
(15) text (DIV1)
1032
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The Holy-Ghost that appeared in the shape of a Dove, appeared at another time in fiery tongues, to shew that the meeke spirit of God, is zealous other whiles in his children.
The Holy ghost that appeared in the shape of a Dove, appeared At Another time in fiery tongues, to show that the meek Spirit of God, is zealous other while in his children.
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(15) text (DIV1)
1032
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This was another reason he was thus affected.
This was Another reason he was thus affected.
d vbds j-jn n1 pns31 vbds av vvn.
(15) text (DIV1)
1032
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And thirdly in this reproach of theirs, thus violent, Where is now thy God? here was a damping of the spirits of all good men in those times, that should heare of this reproach. Words affect strangely;
And Thirdly in this reproach of theirs, thus violent, Where is now thy God? Here was a damping of the spirits of all good men in those times, that should hear of this reproach. Words affect strangely;
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(15) text (DIV1)
1033
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they have a strange force with men, especially in weake fancies, that are not grounded in their judgement and faith.
they have a strange force with men, especially in weak fancies, that Are not grounded in their judgement and faith.
pns32 vhb dt j n1 p-acp n2, av-j p-acp j n2, cst vbr xx vvn p-acp po32 n1 cc n1.
(15) text (DIV1)
1033
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The spies made a shrewd oration, and brought an ill report on the Land: oh! it is a land that devours the inhabitants.
The spies made a shrewd oration, and brought an ill report on the Land: o! it is a land that devours the inhabitants.
dt n2 vvd dt j n1, cc vvd dt j-jn n1 p-acp dt n1: uh! pn31 vbz dt n1 cst vvz dt n2.
(15) text (DIV1)
1033
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It was a speech discomfortable, and it wrought so, that it made them all murmur, and be discouraged.
It was a speech discomfortable, and it wrought so, that it made them all murmur, and be discouraged.
pn31 vbds dt n1 j, cc pn31 vvd av, cst pn31 vvd pno32 d n1, cc vbi vvn.
(15) text (DIV1)
1033
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6384
It is not to be thought what mischiefe comes from speech, cunningly handled.
It is not to be Thought what mischief comes from speech, cunningly handled.
pn31 vbz xx pc-acp vbi vvn r-crq n1 vvz p-acp n1, av-jn vvn.
(15) text (DIV1)
1033
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6385
This malitious speech, Where is thy God? and what is become of all thy devotion at the Tabernacle, that thou didst frequent so,
This malicious speech, Where is thy God? and what is become of all thy devotion At the Tabernacle, that thou didst frequent so,
d j n1, q-crq vbz po21 n1? cc q-crq vbz vvn pp-f d po21 n1 p-acp dt n1, cst pns21 vdd2 vvi av,
(15) text (DIV1)
1033
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6386
and drewest others, a great trayne with thee, what is become of all now? When weake men, that had the beginnings of goodnesse in them, should see a man reproached for this:
and drewest Others, a great train with thee, what is become of all now? When weak men, that had the beginnings of Goodness in them, should see a man reproached for this:
cc vvd2 ng2-jn, dt j n1 p-acp pno21, r-crq vbz vvn pp-f d av? c-crq j n2, cst vhd dt n2 pp-f n1 p-acp pno32, vmd vvi dt n1 vvn p-acp d:
(15) text (DIV1)
1033
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6387
questionlesse it would dampe the beginnings of goodnesse:
questionless it would damp the beginnings of Goodness:
j pn31 vmd n-jn dt n2 pp-f n1:
(15) text (DIV1)
1033
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6388
oh would not this goe to the heart of David, to see insolent men to quench good things in good men with reproaches.
o would not this go to the heart of David, to see insolent men to quench good things in good men with Reproaches.
uh vmd xx d vvi p-acp dt n1 pp-f np1, pc-acp vvi j n2 pc-acp vvi j n2 p-acp j n2 p-acp n2.
(15) text (DIV1)
1033
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6389
Well, wee see what reason the holy man David had to bee so sensible of this reproach,
Well, we see what reason the holy man David had to be so sensible of this reproach,
uh-av, pns12 vvb r-crq n1 dt j n1 np1 vhd pc-acp vbi av j pp-f d n1,
(15) text (DIV1)
1033
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6390
for they said unto him daily, where is thy God? Now therefore to make some use of it to our selves:
for they said unto him daily, where is thy God? Now Therefore to make Some use of it to our selves:
c-acp pns32 vvd p-acp pno31 av-j, c-crq vbz po21 n1? av av pc-acp vvi d n1 pp-f pn31 p-acp po12 n2:
(15) text (DIV1)
1033
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6391
let us enter into our owne soules, and examine with what spirits, and feeling wee heare God reproached,
let us enter into our own Souls, and examine with what spirits, and feeling we hear God reproached,
vvb pno12 vvi p-acp po12 d n2, cc vvi p-acp r-crq n2, cc vvg pns12 vvb np1 vvd,
(15) text (DIV1)
1034
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6392
and religion reproached and hindred, and disgraced any kind of way:
and Religion reproached and hindered, and disgraced any kind of Way:
cc n1 vvn cc vvd, cc vvd d n1 pp-f n1:
(15) text (DIV1)
1034
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6393
if we be not sensible of this, and sensible to the quick, we may suspect wee are not of Davids spirit, that was a man after Gods owne heart:
if we be not sensible of this, and sensible to the quick, we may suspect we Are not of Davids Spirit, that was a man After God's own heart:
cs pns12 vbb xx j pp-f d, cc j p-acp dt j, pns12 vmb vvi pns12 vbr xx pp-f np1 n1, cst vbds dt n1 p-acp n2 d n1:
(15) text (DIV1)
1034
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6394
It was a cutting of his bones, when they came to disparage his Religion, and profession,
It was a cutting of his bones, when they Come to disparage his Religion, and profession,
pn31 vbds dt n-vvg pp-f po31 n2, c-crq pns32 vvd pc-acp vvi po31 n1, cc n1,
(15) text (DIV1)
1034
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6395
and to touch him in that.
and to touch him in that.
cc pc-acp vvi pno31 p-acp d.
(15) text (DIV1)
1034
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6396
Shall a man see men forsake Religion, and goe backeward, and desert the cause of God,
Shall a man see men forsake Religion, and go backward, and desert the cause of God,
vmb dt n1 vvi n2 vvi n1, cc vvi av-j, cc vvi dt n1 pp-f np1,
(15) text (DIV1)
1034
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6397
and see it oppressed, and not be affected with all thi• … certainly he hath a dead soule.
and see it oppressed, and not be affected with all thi• … Certainly he hath a dead soul.
cc vvb pn31 vvd, cc xx vbi vvn p-acp d n1 … av-j pns31 vhz dt j n1.
(15) text (DIV1)
1034
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6398
That which hath no griefe, when there is cause of griefe, certainely it is to be accounted but as dead flesh.
That which hath no grief, when there is cause of grief, Certainly it is to be accounted but as dead Flesh.
d r-crq vhz dx n1, c-crq pc-acp vbz n1 pp-f n1, av-j pn31 vbz pc-acp vbi vvn cc-acp p-acp j n1.
(15) text (DIV1)
1034
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That heart is but dead flesh, that is not touched with the sence of religion.
That heart is but dead Flesh, that is not touched with the sense of Religion.
cst n1 vbz p-acp j n1, cst vbz xx vvn p-acp dt n1 pp-f n1.
(15) text (DIV1)
1034
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And to come a little nearer to our times, when we can heare of the estate of the Church abroad, the poore Church in the Palatinate, in Bohemia, and those places:
And to come a little nearer to our times, when we can hear of the estate of the Church abroad, the poor Church in the Palatinate, in Bohemia, and those places:
cc pc-acp vvi dt j av-jc p-acp po12 n2, c-crq pns12 vmb vvi pp-f dt n1 pp-f dt n1 av, dt j n1 p-acp dt n1, p-acp np1, cc d n2:
(15) text (DIV1)
1035
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6401
you see how like a canker, superstition is growne up amongst them:
you see how like a canker, Superstition is grown up among them:
pn22 vvb c-crq av-j dt n1, n1 vbz vvn a-acp p-acp pno32:
(15) text (DIV1)
1035
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6402
when wee heare of these things, and are not affected, and doe not send up a figh to God, it is a signe wee have hollow and dead hearts.
when we hear of these things, and Are not affected, and do not send up a figh to God, it is a Signen we have hollow and dead hearts.
c-crq pns12 vvb pp-f d n2, cc vbr xx vvn, cc vdb xx vvi a-acp dt zz p-acp np1, pn31 vbz dt n1 pns12 vhb j-jn cc j n2.
(15) text (DIV1)
1035
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6403
No question but if wee were there among those malignant spirits that are there, their speeches are daily such,
No question but if we were there among those malignant spirits that Are there, their Speeches Are daily such,
dx n1 cc-acp cs pns12 vbdr a-acp p-acp d j n2 cst vbr a-acp, po32 n2 vbr av-j d,
(15) text (DIV1)
1035
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6404
as these wicked mens were to David, what is become of your reformation? what is become of your new Religion? where is that now I pray? You that doe upbraid us with Idolatry, what is become of your Religion? no question but they have these • … casmes and 〈 ◊ 〉 speeches dayly, and those that have the spirit of God, they are grieved to the heart.
as these wicked men's were to David, what is become of your Reformation? what is become of your new Religion? where is that now I pray? You that do upbraid us with Idolatry, what is become of your Religion? no question but they have these • … casmes and 〈 ◊ 〉 Speeches daily, and those that have the Spirit of God, they Are grieved to the heart.
c-acp d j ng2 vbdr p-acp np1, r-crq vbz vvn pp-f po22 n1? q-crq vbz vvn pp-f po22 j n1? q-crq vbz d av pns11 vvb? pn22 cst vdb vvi pno12 p-acp n1, r-crq vbz vvn pp-f po22 n1? dx n1 cc-acp pns32 vhb d • … fw-gr cc 〈 sy 〉 n2 av-j, cc d cst vhb dt n1 pp-f np1, pns32 vbr vvn p-acp dt n1.
(15) text (DIV1)
1035
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6405
If wee have the spirit of God and of Christ in our breasts, and any thing of the spirit of David, and of holy men, we will grieve at this.
If we have the Spirit of God and of christ in our breasts, and any thing of the Spirit of David, and of holy men, we will grieve At this.
cs pns12 vhb dt n1 pp-f np1 cc pp-f np1 p-acp po12 n2, cc d n1 pp-f dt n1 pp-f np1, cc pp-f j n2, pns12 vmb vvi p-acp d.
(15) text (DIV1)
1035
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6406
The Apostle St. Paul, when Ely• … as laboured to stop, when one was to be converted, hee breakes out, Then childe of the Devill,
The Apostle Saint Paul, when Ely• … as laboured to stop, when one was to be converted, he breaks out, Then child of the devil,
dt n1 n1 np1, c-crq np1 … c-acp vvd pc-acp vvi, c-crq pi vbds pc-acp vbi vvn, pns31 vvz av, av n1 pp-f dt n1,
(15) text (DIV1)
1036
Image 285
6407
and enemy of all good, why dost thou not cease to pervert the right wayes of God? A man that is not fired in this case, hath nothing at all in him,and enemy of all good, why dost thou not cease to pervert the right ways of God? A man that is not fired in this case, hath nothing At all in him,
cc n1 pp-f d j, q-crq vd2 pns21 xx vvi pc-acp vvi dt j-jn n2 pp-f np1? dt n1 cst vbz xx vvn p-acp d n1, vhz pix p-acp d p-acp pno31,
(15) text (DIV1)
1036
Image 285
6408
when we see-wicked men goe about to pervert Religion, and overturne all, and we are not stirred at it, it is an ill signe.
when we see-wicked men go about to pervert Religion, and overturn all, and we Are not stirred At it, it is an ill Signen.
c-crq pns12 j n2 vvb a-acp pc-acp vvi n1, cc vvi d, cc pns12 vbr xx vvn p-acp pn31, pn31 vbz dt j-jn n1.
(15) text (DIV1)
1036
Image 285
6409
Let us therefore take a tryall of our selves, how we stand affected in case of Religion:
Let us Therefore take a trial of our selves, how we stand affected in case of Religion:
vvb pno12 av vvi dt n1 pp-f po12 n2, c-crq pns12 vvb vvn p-acp n1 pp-f n1:
(15) text (DIV1)
1037
Image 285
6410
He that hath no zeale in him, hath no love: by an Antiperistasis, a opposition of the contrary, encreaseth the contrary:
He that hath no zeal in him, hath no love: by an Antiperistasis, a opposition of the contrary, increases the contrary:
pns31 cst vhz dx n1 p-acp pno31, vhz dx n1: p-acp dt n1, dt n1 pp-f dt n-jn, vvz dt n-jn:
(15) text (DIV1)
1037
Image 285
6411
if a man have any goodnesse, if it bee environed with opposition, it will intend the goodnesse and encrease it.
if a man have any Goodness, if it be environed with opposition, it will intend the Goodness and increase it.
cs dt n1 vhb d n1, cs pn31 vbb vvn p-acp n1, pn31 vmb vvi dt n1 cc vvi pn31.
(15) text (DIV1)
1037
Image 285
6412
Lot shewed his goodnesse in Sodome the more, because of the wickednesse of the Sodomites, when a man is in vile company,Lot showed his Goodness in Sodom the more, Because of the wickedness of the Sodomites, when a man is in vile company,
n1 vvd po31 n1 p-acp np1 dt av-dc, c-acp pp-f dt n1 pp-f dt n2, c-crq dt n1 vbz p-acp j n1,
(15) text (DIV1)
1037
Image 285
6413
and heares Religion disgraced, and good persons scoffed at, and will not have a word to justifie good causes,
and hears Religion disgraced, and good Persons scoffed At, and will not have a word to justify good Causes,
cc vvz n1 vvn, cc j n2 vvn p-acp, cc vmb xx vhi dt n1 pc-acp vvi j n2,
(15) text (DIV1)
1037
Image 285
6414
and good persons, hee hath no life at all of Religion;
and good Persons, he hath no life At all of Religion;
cc j n2, pns31 vhz dx n1 p-acp d pp-f n1;
(15) text (DIV1)
1037
Image 285
6415
for if hee had, he would then have more Religion then ordinary, the contrary would then intend, and encrease the contrary.
for if he had, he would then have more Religion then ordinary, the contrary would then intend, and increase the contrary.
c-acp cs pns31 vhd, pns31 vmd av vhi dc n1 cs j, dt n-jn vmd av vvi, cc vvi dt n-jn.
(15) text (DIV1)
1037
Image 285
6416
There was a blessed mixture of many affections in this griefe of the holy man David, when hee said, their words were as a sword in his bones.
There was a blessed mixture of many affections in this grief of the holy man David, when he said, their words were as a sword in his bones.
pc-acp vbds dt j-vvn n1 pp-f d n2 p-acp d n1 pp-f dt j n1 np1, c-crq pns31 vvd, po32 n2 vbdr p-acp dt n1 p-acp po31 n2.
(15) text (DIV1)
1037
Image 285
6417
There was great griefe, not onely for himselfe, as a man being sensible of reproaches:
There was great grief, not only for himself, as a man being sensible of Reproaches:
a-acp vbds j n1, xx av-j p-acp px31, c-acp dt n1 vbg j pp-f n2:
(15) text (DIV1)
1037
Image 285
6418
for men are men, and not out of corrupt nature, but out of the principles of nature, they are sensible of reproaches:
for men Are men, and not out of corrupt nature, but out of the principles of nature, they Are sensible of Reproaches:
c-acp n2 vbr n2, cc xx av pp-f j n1, cc-acp av pp-f dt n2 pp-f n1, pns32 vbr j pp-f n2:
(15) text (DIV1)
1037
Image 285
6419
here was griefe in respect of God, and in respect of himselfe: and here was the love of God, and the love of Religion in this grief.
Here was grief in respect of God, and in respect of himself: and Here was the love of God, and the love of Religion in this grief.
av vbds n1 p-acp n1 pp-f np1, cc p-acp n1 pp-f px31: cc av vbds dt n1 pp-f np1, cc dt n1 pp-f n1 p-acp d n1.
(15) text (DIV1)
1037
Image 285
6420
Here was zeale in this, and a sweet mixture of blessed affections, a sweet temper in this,
Here was zeal in this, and a sweet mixture of blessed affections, a sweet temper in this,
av vbds n1 p-acp d, cc dt j n1 pp-f j-vvn n2, dt j n1 p-acp d,
(15) text (DIV1)
1037
Image 285
6421
when hee saith, their words were as a sword in my bones. Let us make a use of tryall;
when he Says, their words were as a sword in my bones. Let us make a use of trial;
c-crq pns31 vvz, po32 n2 vbdr p-acp dt n1 p-acp po11 n2. vvb pno12 vvi dt n1 pp-f n1;
(15) text (DIV1)
1037
Image 285
6422
bring our selves to this patterne, and thinke if wee doe come short of this, then wee come short of that that should bee in us.
bring our selves to this pattern, and think if we do come short of this, then we come short of that that should be in us.
vvb po12 n2 p-acp d n1, cc vvb cs pns12 vdb vvi j pp-f d, cs pns12 vvb j pp-f d cst vmd vbi p-acp pno12.
(15) text (DIV1)
1038
Image 285
6423
But especially let us consider with what hearts wee entertaine those dolefull and sad reports of forraine Churches,
But especially let us Consider with what hearts we entertain those doleful and sad reports of foreign Churches,
p-acp av-j vvb pno12 vvi p-acp r-crq n2 pns12 vvb d j cc j n2 pp-f j n2,
(15) text (DIV1)
1038
Image 285
6424
and with what consideration, and view, wee looke upon the present estate of the Church, whether we be glad or no.
and with what consideration, and view, we look upon the present estate of the Church, whither we be glad or no.
cc p-acp r-crq n1, cc n1, pns12 vvb p-acp dt j n1 pp-f dt n1, cs pns12 vbb j cc av-dx.
(15) text (DIV1)
1038
Image 285
6425
There are many false spirits, that either are not affected at all, or else they are inwardly glad of it:
There Are many false spirits, that either Are not affected At all, or Else they Are inwardly glad of it:
pc-acp vbr d j n2, cst d vbr xx vvn p-acp d, cc av pns32 vbr av-j j pp-f pn31:
(15) text (DIV1)
1038
Image 285
6426
they are of the same disposition, that those cursed Edomites were of, Psalme 137. Downe with it, downe with it, even unto the ground:
they Are of the same disposition, that those cursed Edomites were of, Psalm 137. Down with it, down with it, even unto the ground:
pns32 vbr pp-f dt d n1, cst d j-vvn n2 vbdr pp-f, n1 crd a-acp p-acp pn31, a-acp p-acp pn31, av p-acp dt n1:
(15) text (DIV1)
1038
Image 285
6427
I hope that there are but few such amongst us here, therefore I will not presse that:
I hope that there Are but few such among us Here, Therefore I will not press that:
pns11 vvb cst a-acp vbr p-acp d d p-acp pno12 av, av pns11 vmb xx vvi cst:
(15) text (DIV1)
1038
Image 285
6428
But if wee bee dead-hearted, and are not affected with the cause of the Church, let us suspect our selves,
But if we be deadhearted, and Are not affected with the cause of the Church, let us suspect our selves,
cc-acp cs pns12 vbb j, cc vbr xx vvn p-acp dt n1 pp-f dt n1, vvb pno12 vvi po12 n2,
(15) text (DIV1)
1038
Image 285
6429
and thinke all is not well;
and think all is not well;
cc vvb d vbz xx av;
(15) text (DIV1)
1038
Image 285
6430
The fire from Heaven is not kindled in our hearts, our hearts are not yet the Altar, where God hath kindled that heavenly fire,
The fire from Heaven is not kindled in our hearts, our hearts Are not yet the Altar, where God hath kindled that heavenly fire,
dt n1 p-acp n1 vbz xx vvn p-acp po12 n2, po12 n2 vbr xx av dt n1, c-crq np1 vhz vvn d j n1,
(15) text (DIV1)
1038
Image 285
6431
if we can heare Religion disgraced, and good causes goe backward, and not be affected. Curse yee Meroz: why? because they went not out to helpe the Lord.
if we can hear Religion disgraced, and good Causes go backward, and not be affected. Curse ye Meroz: why? Because they went not out to help the Lord.
cs pns12 vmb vvi n1 vvn, cc j n2 vvb av-j, cc xx vbi vvn. vvb pn22 np1: q-crq? c-acp pns32 vvd xx av pc-acp vvi dt n1.
(15) text (DIV1)
1038
Image 285
6432
If those bee cursed that doe not helpe, as they can by their prayers, then surely they are cursed that are dead-hearted, that are not affected at all;
If those be cursed that do not help, as they can by their Prayers, then surely they Are cursed that Are deadhearted, that Are not affected At all;
cs d vbb vvn d vdb xx vvi, c-acp pns32 vmb p-acp po32 n2, av av-j pns32 vbr vvn cst vbr j, cst vbr xx vvn p-acp d;
(15) text (DIV1)
1038
Image 285
6433
that joyne with the persecutors,, that cry downe with it even to the ground, & say Aha, so we would have it.
that join with the persecutors,, that cry down with it even to the ground, & say Aha, so we would have it.
cst vvb p-acp dt n2,, d n1 a-acp p-acp pn31 av p-acp dt n1, cc vvb uh, av pns12 vmd vhi pn31.
(15) text (DIV1)
1038
Image 285
6434
If those be cursed that helpe not forward the cause of the Church, at least by their prayers,
If those be cursed that help not forward the cause of the Church, At least by their Prayers,
cs d vbb vvn cst vvb xx av-j dt n1 pp-f dt n1, p-acp ds p-acp po32 n2,
(15) text (DIV1)
1038
Image 285
6435
and strive and contend for the faith once given, what shall we thinke of those that are not affected at all,
and strive and contend for the faith once given, what shall we think of those that Are not affected At all,
cc vvi cc vvi p-acp dt n1 a-acp vvn, r-crq vmb pns12 vvi pp-f d cst vbr xx vvn p-acp d,
(15) text (DIV1)
1038
Image 285
6436
nay which is worse of all, that hinder good causes, that are scorners of Religion,
nay which is Worse of all, that hinder good Causes, that Are Scorner's of Religion,
uh-x r-crq vbz jc pp-f d, cst vvb j n2, cst vbr n2 pp-f n1,
(15) text (DIV1)
1038
Image 285
6437
and good causes, what shall wee thinke of those wretched spirits? how opposite are they to the spirit of David?
and good Causes, what shall we think of those wretched spirits? how opposite Are they to the Spirit of David?
cc j n2, r-crq vmb pns12 vvi pp-f d j n2? q-crq j-jn vbr pns32 p-acp dt n1 pp-f np1?
(15) text (DIV1)
1038
Image 285
6438
To adde one thing more, wee may learne hence, the extent of the commandements, how to enlarge the commandements.
To add one thing more, we may Learn hence, the extent of the Commandments, how to enlarge the Commandments.
pc-acp vvi crd n1 av-dc, pns12 vmb vvi av, dt n1 pp-f dt n2, c-crq pc-acp vvi dt n2.
(15) text (DIV1)
1039
Image 285
6439
Our Saviour Christ, when he came to preach the Gospell, hee began with the enlargement of the commandements, shewing the spirituall meaning, and extent of the law:
Our Saviour christ, when he Come to preach the Gospel, he began with the enlargement of the Commandments, showing the spiritual meaning, and extent of the law:
po12 n1 np1, c-crq pns31 vvd pc-acp vvi dt n1, pns31 vvd p-acp dt n1 pp-f dt n2, vvg dt j n1, cc n1 pp-f dt n1:
(15) text (DIV1)
1039
Image 285
6440
he that calleth his Brother Racha, or foole, is in danger of hell fire: he that calls his Brother Racha, or fool, is in danger of hell fire:
pns31 cst vvz po31 n1 np1, cc n1, vbz p-acp n1 pp-f n1 n1:
(15) text (DIV1)
1039
Image 285
6441
and he that lookes on a woman, to lust after her, hath committed adultery with her in his heart. and he that looks on a woman, to lust After her, hath committed adultery with her in his heart.
cc pns31 cst vvz p-acp dt n1, p-acp n1 p-acp pno31, vhz vvn n1 p-acp pno31 p-acp po31 n1.
(15) text (DIV1)
1039
Image 285
6442
You see here the Prophet David, when hee speakes of their reproach, he speakes of it as if they had a murderous intention;
You see Here the Prophet David, when he speaks of their reproach, he speaks of it as if they had a murderous intention;
pn22 vvb av dt n1 np1, c-crq pns31 vvz pp-f po32 n1, pns31 vvz pp-f pn31 c-acp cs pns32 vhd dt j n1;
(15) text (DIV1)
1039
Image 285
6443
and in the event and issue, it is a kind of murther.
and in the event and issue, it is a kind of murder.
cc p-acp dt n1 cc n1, pn31 vbz dt n1 pp-f n1.
(15) text (DIV1)
1039
Image 285
6444
As with a sword in my bones my enemies reproach me, &c. This sword were but words, he is a murtherer in Gods esteeme, (and so it will prove if hee repent not) that wounds another man with his tongue:As with a sword in my bones my enemies reproach me, etc. This sword were but words, he is a murderer in God's esteem, (and so it will prove if he Repent not) that wounds Another man with his tongue:
c-acp p-acp dt n1 p-acp po11 n2 po11 n2 vvb pno11, av d n1 vbdr cc-acp n2, pns31 vbz dt n1 p-acp npg1 n1, (cc av pn31 vmb vvi cs pns31 vvb xx) cst vvz j-jn n1 p-acp po31 n1:
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for what doth the Holy Ghost here in David? doth he not set out words by swords? Is it not oft in the Psalmes, Their words are as swords;
for what does the Holy Ghost Here in David? does he not Set out words by swords? Is it not oft in the Psalms, Their words Are as swords;
p-acp r-crq vdz dt j n1 av p-acp np1? vdz pns31 xx vvn av n2 p-acp n2? vbz pn31 xx av p-acp dt n2, po32 n2 vbr p-acp n2;
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6446
the poyson of Aspes is under their lipps? There is an excellent place you have for this in Prov. 12. 18. There is that speakes like the piercing of a sword,
the poison of Asps is under their lips? There is an excellent place you have for this in Curae 12. 18. There is that speaks like the piercing of a sword,
dt n1 pp-f n2 vbz p-acp po32 n2? pc-acp vbz dt j n1 pn22 vhb p-acp d p-acp np1 crd crd pc-acp vbz cst vvz av-j dt j-vvg pp-f dt n1,
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6447
but the tongue of the wise is health. but the tongue of the wise is health.
cc-acp dt n1 pp-f dt j vbz n1.
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A good man hath a healing tongue, hee hath a medicinall salving tongue, but a wicked man, his words are as swords;
A good man hath a healing tongue, he hath a medicinal salving tongue, but a wicked man, his words Are as swords;
dt j n1 vhz dt j-vvg n1, pns31 vhz dt j vvg n1, cc-acp dt j n1, po31 n2 vbr p-acp n2;
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and as he • … aith here, their speaking is as the piercing of a sword.
and as he • … aith Here, their speaking is as the piercing of a sword.
cc c-acp pns31 • … uh av, po32 j-vvg vbz p-acp dt j-vvg pp-f dt n1.
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6450
Therefore, hence let us learne, not to think our selves free from murther, when we have killed no body,
Therefore, hence let us Learn, not to think our selves free from murder, when we have killed no body,
av, av vvb pno12 vvi, xx pc-acp vvi po12 n2 j p-acp n1, c-crq pns12 vhb vvn dx n1,
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or free from adultery, when wee are free from the grosse act:
or free from adultery, when we Are free from the gross act:
cc j p-acp n1, c-crq pns12 vbr j p-acp dt j n1:
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6452
this is but a pharisaicall glosse upon the commandements, but if wee will understand the commandements of God,
this is but a pharisaical gloss upon the Commandments, but if we will understand the Commandments of God,
d vbz p-acp dt j n1 p-acp dt n2, cc-acp cs pns12 vmb vvi dt n2 pp-f np1,
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as they are to bee understood, wee must inlarge them as the Scripture inlargeth them:
as they Are to be understood, we must enlarge them as the Scripture enlargeth them:
c-acp pns32 vbr pc-acp vbi vvn, pns12 vmb vvi pno32 p-acp dt n1 vvz pno32:
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he that prejudiceth the life, and comfort of any man, hec is a murtherer of him in Gods esteeme:
he that prejudiceth the life, and Comfort of any man, hec is a murderer of him in God's esteem:
pns31 cst vvz dt n1, cc n1 pp-f d n1, fw-la vbz dt n1 pp-f pno31 p-acp ng1 n1:
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and he that labours to cut another man to the heart, with sharpe piercing words, in Gods esteeme he is a murtherer.
and he that labours to Cut Another man to the heart, with sharp piercing words, in God's esteem he is a murderer.
cc pns31 cst vvz pc-acp vvi j-jn n1 p-acp dt n1, p-acp j j-vvg n2, p-acp ng1 n1 pns31 vbz dt n1.
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Those that, though among men, they cannot say blacke is their eye, and pride themselves,
Those that, though among men, they cannot say black is their eye, and pride themselves,
d d, cs p-acp n2, pns32 vmbx vvi j-jn vbz po32 n1, cc vvi px32,
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as if they were very religious men, yet notwithstanding they are men that are not wanting of their tongues, men that care not to speake bitterly and sharpely of others:
as if they were very religious men, yet notwithstanding they Are men that Are not wanting of their tongues, men that care not to speak bitterly and sharply of Others:
c-acp cs pns32 vbdr av j n2, av c-acp pns32 vbr n2 cst vbr xx vvg pp-f po32 n2, n2 cst vvb xx pc-acp vvi av-j cc av-j pp-f n2-jn:
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if they did consider of this, it would take them downe, and make them thinke a little meaner of themselves,
if they did Consider of this, it would take them down, and make them think a little meaner of themselves,
cs pns32 vdd vvi pp-f d, pn31 vmd vvi pno32 a-acp, cc vvi pno32 vvi dt j av-j pp-f px32,
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when indeed in Gods construction they are little better their murtherers.
when indeed in God's construction they Are little better their murderers.
c-crq av p-acp ng1 n1 pns32 vbr j j po32 n2.
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As with a sword in my bones mine enemies reproach me, while they say to me daily, where is thy God? So much for these words. FINIS.As with a sword in my bones mine enemies reproach me, while they say to me daily, where is thy God? So much for these words. FINIS.
c-acp p-acp dt n1 p-acp po11 n2 po11 n2 vvb pno11, cs pns32 vvb p-acp pno11 av-j, q-crq vbz po21 n1? av av-d c-acp d n2. fw-la.
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